1certainly, Zeyd is standing—إِنَّ زَيْدًا قَائِمٌ
One of the particles that cancel the grammatical quality of the mubtadaʾ, like أَنَّ, of which it is the original.
It is a corroborative particle, corroborating the predicate; it governs the subject in the accusative and the predicate in the nominative. [It may generally be rendered by certainly, or the like; exactly agreeing with the Greek, as used in Luke 7:16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English, unless in pronunciation, by laying a stress upon the predicate, or upon the copula.]
Or simply: Zeyd is standing, if we lay a stress upon standing, or upon is.
But sometimes it governs both the subject and the predicate in the accusative, as in the verse: [When the darkness of night becomes, or shall become, intense, then come, and let your steps be light: certainly our guardians are lions]
shāhidإِذَا ٱشْتَدَّ جُنْحُ اللَّيْلِ فَلْتَأْتِ وَلْتَكُنٌخُطَاكَ خِفَافًا إِنَّ حُرَّاسَنَا أُسْدَا
.
Instead of ٱشْتَدَّ some have ٱسْوَدَّ, so that the meaning is: when the first portion of the night becomes, or shall become, black, and so on.
certainly the bottom of Hell is a distance of seventy years of journeying—انَّ قَعْرَ جَهَنَّمَ سَبْعِينَ خَرِيفًا
So in a tradition.
The verse, however, is explained by supposing that it presents a denotative of state [in the last word, which is equivalent to شِجْعَانًا or the like], and that the predicate is suppressed, the meaning being تَلْقَاهُمْ أُسْدًا [you will find them lions].
The tradition is explained by supposing that قَعْرَ is a maṣdar and سَبْعِينَ an adverbial noun, so that the meaning is: reaching the bottom of hell is [to be accomplished in no less time than] in seventy years.
And sometimes the mubtadaʾ of a proposition after it is in the nominative, and its subject is a suppressed ضَمِيرُ شَأْنٍ.
certainly, (the case is this:) of the men most severely to be punished, on the day of resurrection, are the makers of images—إِنَّ مِنْ أَشَدِّ النَّاسِ عَذَابًا يَوْمَ القِيٰمَةِ المُصَوِّرُونَ
Originally إِنَّهُ, that is, إِنَّ الشَّأْنَ.
And so in the Kur 20:66, إِنَّ هٰذَانِ لَسَاحِرَانِ, according to some, as will be seen in what follows.
1.1certainly, Zeyd is standing—إِنَّ زَيْدًا قَائِمٌ
Of the two particles إِنَّ and أَنَّ, in certain cases only the former may be used, and in certain other cases either of them may be used.
The former must be used when it stands at the beginning, having nothing before it on which it depends syntactically, either in the wording or in the meaning.
now surely Zeyd is standing—أَلَا إِنَّ زَيْدًا قَائِمٌ
It is used after أَلَا, the inceptive particle, the particle employed to give notice [of something about to be said].
he who is standing came—جَآءَ الَّذِى إِنَّهُ قَائِمٌ
[And we gave him, of treasures, so much that the keys of it would weigh down the company of men possessed of strength]—وَآتَيْنَاهُ مِنَ ٱلْكُنُورِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوْءُ بِٱلْعُصْبَةِ أُولِى القُوَّةِ
And when it occurs at the beginning of the complement of a conjunct noun.
by Allah, certainly Zeyd is standing—وَٱللّٰهِ إِنَّ زَيْدًا لَقَائِمٌ
And in the complement of an oath, when its predicate has لَ, or whether its subject or its predicate has لَ or has it not.
إِنَّهُ قَائِمٌ is used in the same way.
I swear by Allah that you are standing—وَٱللّٰهِ أَنَّكَ قَائِمٌ
Ks mentions this as heard by him from the Arabs; but this case is spoken of below.
Or, as some say, when you do not use the ل, the particle takes fet-ḥ.
and their saying, Certainly we have slain the Messiah—وَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ
And when it occurs after the word قَوْلٌ or a derivative of it, in repeating the saying to which that word relates.
I said, Certainly Zeyd is standing—قُلْتُ إِنَّ زَيْدًا قَائِمٌ
God said, Certainly I will send it down to you—قَالَ ٱللّٰهُ إِنّى مُنّزِّلُهَا عَلَيْكُمْ
According to the dialect of one who does not pronounce it with fet-ḥ.
I have said to you a good saying: that your father is noble and that you are intelligent—قَدْ قُلْتُ لَكَ كَلَامًا حَسَنًا أَنَّ أَبَاكَ شَرِيفٌ وَأَنَّكَ عَاقِلٌ
But when it occurs in explaining what is said, you use أَنَّ.
do you say that Zeyd is standing?—أَتَقُولُ أَنَّ زَيْدًا قَائِمٌ
Or when the word meaning “saying” is used as meaning “thinking”.
Meaning أَتَظُنُّ [Do you think?].
I visited him, certainly having hope, or expectation—زُرْتُهُ وَإِنِّى ذُوأَمَلٍ
Also when it occurs in a phrase denotative of state; [i. e.,] after the و denotative of state.
Zeyd came, his hand certainly upon his head—جَآءَ زِيْدٌ وَ إِنَّ يَدَهُ عَلَى رَأْسِهِ
Zeyd, certainly he is standing—زَيْدٌ إِنَّهُ قَائِمٌ
going away—ذَاهِبٌ
And when it occurs in a phrase which is the predicate of a proper (as opposed to an ideal) substantive.
Contrary to the assertion of Fr.
I knew Zeyd certainly was standing—عَلِمْتُ إِنَّ زَيْدًا لَقَائِمٌ
And when it comes before the ل which suspends the grammatical government of a preceding verb of the mind over its objective complements.
and God knows you certainly are his apostle—وَٱللّٰهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ
I knew that Zeyd was standing—عَلِمْتُ أَنَّ زَيْدًا قَائِمٌ
But if the ل is not in its predicate, you say أَنَّ.
and certainly they who differ among themselves respecting the book are in an opposition remote from the truth—وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا فِى ٱلْكِتَابِ لَفِى شَقَاقٍ بَعِيدٍ
So say Ks and A ʿObeyd, because of the ل [of inception] which occurs after it, in لَفِى.
certainly Zeyd is standing—إِنَّ زَيْدًا لَقَائِمٌ
The ل of inception which comes before the predicate of إِنَّ should properly begin the sentence.
So it should properly be لَإِنَّ زَيْدًا قَائِمٌ; but since the ل is a corroborative and إِنَّ is a corroborative, they dislike putting two particles of the same meaning together, and so they put the ل later, transferring it to the predicate.
but they ate food—إِلَّا أَنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ
Mbr allows its being put before the predicate of أَنَّ, and thus it occurs in an unusual reading in the Kur 25:22.
But this is explained by supposing that the ل is here redundant. It is the reading of Saʿeed Ibn-Jubeyr.
but certainly they ate food—إِلَّا إِنَّهُمْ لَيَأْكُلُنَ الطَّعَامَ
Another reading.
إِنَّ [as well as أَنَّ] is used after the exceptive إِلَّا when it is not followed by the ل [of inception].
sit where Zeyd is sitting—اِجْلِسْ حَيْثُ إِنَّ زَيْدًا جَالِسٌ
Also when it occurs after حَيْثُ.
Zeyd has fallen sick, so that certainly they have no hope for him—مَرِضَ زَيْدٌ حَتَّى إِنَّهُمْ لَا يَرْجُونَهُ
And after حَتَّى.
But after a particle governing the genitive, [i. e. a preposition,] you say أَنَّ.
Qur’ān 4:157 approximate — somewhere between 4:141 and 4:176 Lane cites “Kur iv. 156”
Lane cites “Kur v. 115” — Flügel numbering, not yet mapped
Lane cites “Kur lxiii. 1” — Flügel numbering, not yet mapped
Lane cites “Kur xxv. 22” — Flügel numbering, not yet mapped
Qur’ān 4:157 the verse Lane’s citation points to, and it uses this word
وَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ عِيسَى ٱبْنَ مَرْيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِيهِ لَفِى شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِۦ مِنْ عِلْمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًۢاThat they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:-Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.2I went out, and there was Zeyd standing—خَرَجْتُ فَإِذَا إِنَّ زَيْدًاقَائِمٌ
Either of these two forms may be used after إِذَا, which denotes a thing happening suddenly, or unexpectedly.
and at that present time, Zeyd's standing—فَإِذَا أَنَّ زَيْدًا قَائِمٌ
In this latter case أَنَّ with its complement is [properly] a mubtadaʾ, and its khabar is إِذَا, the implied meaning being: and at that present time was the standing of Zeyd. Or the khabar may be suppressed, the implied meaning being, [and lo, or at that present time,] the standing of Zeyd was an event come to pass.
Also when it occurs in the complement of an oath, if its khabar is without ل. [See the examples given above.] Or, as some say, only أَنَّ is used in this case.
he who comes to me, certainly he shall be treated with honour—مَنْ يَأْتِنِى فَإِنَّهُ مُكْرَمٌ
Also when it occurs after فَ, which denotes the complement of a condition.
And أَنَّهُ مُكْرَمٌ; in which case أَنَّ with its complement is a mubtadaʾ and the khabar is suppressed, the implied meaning being: honourable treatment of him shall be an event come to pass. Or it may be a khabar to a suppressed mubtadaʾ, the implied meaning being: his recompense shall be honourable treatment.
the best saying is: Certainly I praise God—خَيْرُ القَوْلِ إِنّى أَحْمَدُ
Also when it occurs after a mubtadaʾ having the meaning of a saying, its khabar being a saying, and the sayer being one.
And أَنِّى أَحْمَدُ; in which case أَنَّ with its complement is a khabar of خَيْرُ, the implied meaning being: the best saying is the praising of God [or my praising of God].
at your service! Certainly praise belongs to You, O God!—لَبَّيْكَ إِنَّ الحَمْدَلَكَ
Beginning [with إِنَّ] a new proposition.
And sometimes one says أَنَّ, meaning بِأَنَّ الحَمْدَ لَكَ [because praise belongs to You].
1.3
The cases in which إِن may not be used in the place of أَنَّ have been mentioned above, under أَنَّ.
1.4
[When it has the affixed pronoun of the first person, singular or plural,] you say إِنِّى and إِنَّنِى and إِنَّا and إِنَّنَا, just as you say لٰكِنِّى and لٰكِنِّنِى [&c.].
إِنَّ as a contraction of إِنَّ أَنَا has been mentioned above, as occurring in the phrase إِنَّ قَائِمٌ, under إِنْ.
1.5Zeyd is only going away—إِنَّمَا زَيْدٌ مُنْطَلِقٌ
According to the grammarians, إِنَّمَا is a compound of إِنَّ and مَا, the latter preventing the former from having any government. It imports restriction, like أَنَّمَا, which see above, under أَنَّ, in three places.
only Zeyd goes away—إِنَّمَا يَنْطَلِقُ زَيْدٌ
the contributions levied for pious uses are only, or but, for the poor—إِنَّمَا ٱلصَّدَقَاتُ لِلْفُقَرَآءِ
[i. e.] it restricts what it precedes to what follows it.
[In other words,] it is used to specify a thing, or to distinguish it from other things: it affirms a thing in relation to what is mentioned after it, and denies it in relation to other things.
But El-Ámidee and AHei say that it does not import restriction, but only corroboration of an affirmation, because it is a compound of the corroborative إِنَّ and the redundant مَا, which keeps the former from governing; and that it has no application to denote the negation implied in restriction, as is shown by the tradition إِنَّمَا الِّرِبَا فِى النَّسِيْئَةِ [which must mean, Certainly usury is in the delay of payment], for usury is in other things besides the one mentioned here, as رِبَا الفضْلِ [or profit obtained by the superior value of a thing received over that of a thing given], by common consent.
Some say that it necessarily imports restriction. J says what has been cited above. Some say that it plainly denotes restriction and can also bear the meaning of corroboration; some say the reverse of this.
El-Ámidee says that if it were [properly] restrictive, its occurrence in another sense would be at variance with the original import; but to this it may be replied that if it were [properly] corroborative, its occurrence in another sense would equally be at variance with the original import. It [therefore] seems that it can bear both these meanings, taking one or the other according as this or that suits the place.
إِنَّمَا is to be distinguished from إِنَّ with the conjunct [noun] مَا, which does not keep it from governing [though its government with this is not apparent, and which is written separately].
certainly what is with you is good—إِنَّ مَا عِنْكَ حَسَنٌ
certainly your deed is good—إِنَّ مَا فَعَلْتَ حَسَنٌ
Lane cites “Bd in ii. 10” — a commentary, not the verse; no modern number is given
1.6the meaning is virtually: certainly Zeyd is going away—إِنْ زَيْدٌ لَمُنْطَلِقٌ
إِنَّ is sometimes contracted into إِنٌ, and in this case it is sometimes made to govern and sometimes made to have no government: it is seldom made to govern here, and often made to have no government.
The Koofees say that it is not contracted.
The Koofees hold that here إِنٌ is a negative and the ل is synonymous with إِلّا.
But this assertion is refuted by the fact that some make it govern when contracted, as in the examples cited above, under إِنْ.
1.7even so, or yes; and may God curse her rider—إِنَّ وَرَاكِبَهَا
It is also synonymous with نَعَمٌ [Even so; yes; yea], contrary to the opinion of AO. [See also أَنَّ, last sentence.]
Those who affirm it to have this meaning cite as an example the following verse of ʿObeyd-Allah Ibn-Keys-er-Rukeiyát: [And they say, (namely, the women,) Hoariness has come upon you, and you have become old: and I say, Even so, or yes]
shāhidكَ وَقَدْ كَبِرْتَ فَقُلْتُ إِنَّهْوَيَقُلْنَ شَيْبٌ قَدْ عَلَا
.
But this has been rebutted by the reply that we do not concede that the ه is here added to mark the pause, but assert that it is a pronoun, governed by إِنَّ in the accusative, the predicate being suppressed; the meaning being إِنَّهُ كَذٰلِكَ [Certainly it, i. e. the case, is thus].
[J says,] The meaning is إنَّهُ قَدْ كَانَ كَمَا تَقُلْنَ [Certainly it, i. e. the case, has been as you say].
A ʿObeyd says: This is a curtailment of the speech of the Arabs, the pronoun being thought sufficient because the meaning is known. As to the saying of Akh that it signifies نَعَمْ, he only means by that that it may be so rendered, not that it is originally applied to that meaning; he says that the ه is here added to mark the pause.
There is, however, a good example of إِنَّ in the sense of نَعَمْ in the saying of Ibn-Ez-Zubeyr to the man who said to him, “May God curse a she camel which carried me to you.”
yes, these two are enchanters—إِنَّ هٰذانِ لَسَاحِرَانِ
For the suppression of both the subject and the predicate is not allowable.
And hence, according to Mbr, the saying in the Kur 20:66, as read thus.
[But this phrase has given rise to much discussion, related in the Mughnee and other works. What follows is a brief abstract of what has been said about it by several of the leading authorities.]
Aboo Is-hák says that the people of El-Medeeneh and El-Koofeh read as above, except ʿÁsim, who is reported to have read إِنٌ هٰذَانِ without teshdeed, and so is Kh; [so too is Hafs, as is said above, under إِنْ] and that AA read إِنَّ هٰذيْنِ, the former word with teshdeed and the latter in the accusative.
The argument for إِنَّ هٰذَانِ with teshdeed and the nominative, [or rather what is identical in form with the nominative,] is that it belongs to the dialect of Kináneh, in which the dual is formed by the termination ان in the nominative, accusative and genitive alike, as also in the dialect of Benu-l-Hárith Ibn-Kaab.
But the old grammarians say that ه is here suppressed, the meaning being إِنَّهُ هٰذَانِ. This last assertion, however, is weak, for what is used for the purpose of corroboration should not be suppressed, and the instances of its suppression that have been heard are departures from general usage, except in the case of أَنَّ with fet-ḥ, contracted into أَنْ.
Aboo Is-hák then adds that some say إِنَّ is here synonymous with نَعَمْ. This last opinion he holds to be the best, the meaning being نَعَمْ هٰذَانِ لَهُمَا سَاحِرَانِ [Yes, these two, certainly they are two enchanters: for this is not a case in which the ل (which is the ل of inception) can be regarded as transferred from its proper place, at the beginning of the sentence or proposition, as it is in some of the instances mentioned in the earlier part of this article: but it is said that this explanation is invalidated by the fact that combining the corroborative ل with the suppression of the mubtadaʾ is like putting together two things that do not agree; as is also the opinion that the ل is redundant, because the redundant ل prefixed to the khabar is peculiar to poetry].
on this sense Next in point of goodness, in the opinion of Aboo Is-hák, is that it belongs to the dialect of Kináneh and Benu-l-Hárith Ibn-Kaab. The reading of AA he does not allow, because it is at variance with the written text; but he approves the reading of ʿÁsim and Kh.
2
إِنَّ also occurs as a verb: it is the third person plural feminine of the past tense from الأَيْنُ, synonymous with التَّعَبُ, or from آنَ, synonymous with قَرُبَ; or the third person singular masculine of the past tense passive from الأَنيِنُ, in the dialect of those who, for رُدَّ and حُبَّ, say رِدَّ and حِبَّ, likening these verbs to قِيلَ and بِيعَ; or the singular masculine of the imperative from the same; or the plural feminine of the imperative from الأَيْنُ, or from آنَ, synonymous with قَرُبَ; or the singular feminine of the corroborated form of the imperative from وَأَى, synonymous with وَعَدَ.
أَنَا meaning I: see أَنْ, in seven places.
Show Lane's original text
is one of the particles which annul the quality of the inchoative, like أَنَّ , of which it is the original: (I 'Ak p. 90:) it is a corroborative particle, (I 'Ak, Mughnee,) corroborating the predicate; (S, K;) governing the subject in the accus. case and the predicate in the nom. case; (S, I 'Ak, Mughnee, K;) [and may generally be rendered by Verily, or certainly, or the like; exactly agreeing with the Greek , as used in Luke vii. 16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying a stress upon the predicate, or upon the copula;] as in the saying, إِنَّ زَيْدًا قَائِمٌ [Verily, or certainly, Zeyd is standing; or simply, Zeyd is standing, if we lay a stress upon standing, or upon is]. (I 'Ak p. 90.) But sometimes it governs both the subject and the predicate in the accus. case; as in the saying, 1 [When the darkness of night becomes, or shall become, intense, then do thou come, and let thy steps be light: verily our guardians are lions]; (Mughnee, K; [but in the latter, for ٱشْتَدَّ , we find ٱسْوَدَّ , so that the meaning is, when the first portion of the night becomes, or shall become, black, &c.;]) and as in a trad. in which it is said, انَّ قَعْرَ جَهَنَّمَ سَبْعِينَ خَرِيفًا [Verily the bottom of Hell is a distance of seventy years of journeying]: (Mughnee, K:) the verse, however, is explained by the supposition that it presents a denotative of state [in the last word, which is equivalent to شِجْعَانًا or the like], and that the predicate is suppressed, the meaning being, تَلْقَاهُمْ أُسْدًا [thou wilt find them lions]; and the trad. by the supposition that قَعْرَ is an inf. n., and سَبْعِينَ is an adverbial noun, so that the meaning is, the reaching the bottom of hell is [to be accomplished in no less time than] in seventy years. (Mughnee.) And sometimes the inchoative [of a proposition] after it is in the nom. case, and its subject is what is termed ضَمِيرُ شَأْنٍ , suppressed; as in the saying of Mohammad, إِنَّ مِنْ أَشَدِّ النَّاسِ عَذَابًا يَوْمَ القِيٰمَةِ المُصَوِّرُونَ [Verily, (the case is this:) of the men most severely to be punished, on the day of resurrection, are the makers of images], originally إِنَّهُ , i. e. إِنَّ الشَّأْنَ ; (Mughnee, K; *) and as in the saying in the Kur [xx. 66], إِنَّ هٰذَانِ لَسَاحِرَانِ , [accord. to some,] as will be seen in what follows. (TA.) إِذَا ٱشْتَدَّ جُنْحُ اللَّيْلِ فَلْتَأْتِ وَلْتَكُنٌ | خُطَاكَ خِفَافًا إِنَّ حُرَّاسَنَا أُسْدَا Of the two particles إِنَّ and أَنَّ , in certain cases only the former may be used; and in certain other cases either of them may be used. (I' Ak p. 91.) The former must be used when it occurs inceptively, (Kh, T, I' Ak p. 92, Mughnee, K,) having nothing before it upon which it is syntactically dependent, (Kh, T,) with respect to the wording or the meaning; (K;) as in إِنَّ زَيْدًا قَائِمٌ [Verily Zeyd is standing]. (I' Ak, K.) It is used after أَلَا , (I' Ak, K,) the inceptive particle, (I' Ak,) or the particle which is employed to give notice [of something about to be said]; (K;) as in أَلَا إِنَّ زَيْدًا قَائِمٌ [Now surely Zeyd is standing]. (I' Ak K.) And when it occurs at the commencement of the complement of a conjunct noun; (I' Ak, K; *) as in جَآءَ الَّذِى إِنَّهُ قَائِمٌ [He who is standing came]; (I' Ak;) and in the Kur [xxviii. 76], وَآتَيْنَاهُ مِنَ ٱلْكُنُورِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوْءُ بِٱلْعُصْبَةِ أُولِى القُوَّةِ [And we gave him, of treasures, that whereof the keys would weigh down the company of men possessed of strength]. (I' Ak, * K, * TA.) And in the complement of an oath, (I' Ak, K,) when its predicate has لَ , (I' Ak,) or whether its subject or its predicate has لَ or has it not; (K;) as in وَٱللّٰهِ إِنَّ زَيْدًا لَقَائِمٌ [By Allah, verily Zeyd is standing], (I' Ak,) and إِنَّهُ قَائِمٌ : or, as some say, when you do not employ the ل , the particle is with fet-h; as in وَٱللّٰهِ أَنَّكَ قَائِمٌ [I swear by Allah that thou art standing]; mentioned by Ks as thus heard by him from the Arabs: (TA:) but respecting this case we shall have to speak hereafter. (I' Ak.) And when it occurs after the word قَوْلٌ or a derivative thereof, in repeating the saying to which that word relates; (Fr, T, I' Ak, * K; *) as in the saying [in the Kur iv. 156], وَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ [And their saying, Verily we have slain the Messiah]; (Fr, T;) and قُلْتُ إِنَّ زَيْدًا قَائِمٌ [I said, Verily Zeyd is standing]; (I' Ak;) and [in the Kur v. 115,] قَالَ ٱللّٰهُ إِنّى مُنّزِّلُهَا عَلَيْكُمْ [God said, Verily I will cause it to descend unto you]; accord. to the dial. of him who does not pronounce it with fet-h: (K:) but when it occurs in explaining what is said, you use أَنَّ ; as in the saying, قَدْ قُلْتُ لَكَ كَلَامًا حَسَنًا أَنَّ أَبَاكَ شَرِيفٌ وَأَنَّكَ عَاقِلٌ [I have said to thee a good saying; that thy father is noble and that thou art intelligent]; (Fr, T;) or when the word signifying “ saying ” is used as meaning “ thinking; ” as in أَتَقُولُ أَنَّ زَيْدًا قَائِمٌ [Dost thou say that Zeyd is standing?], meaning أَتَظُنُّ [Dost thou think?]. (I' Ak.) Also, when it occurs in a phrase denotative of state; (I' Ak;) [i. e.,] after the و denotative of state; (K;) as in زُرْتُهُ وَإِنِّى ذُوأَمَلٍ [I visited him, I verily having hope, or expectation]; (I' Ak;) and in جَآءَ زِيْدٌ وَ إِنَّ يَدَهُ عَلَى رَأْسِهِ [Zeyd came, he verily having his hand upon his head]. (K.) And when it occurs in a phrase which is the predicate of a proper (as opposed to an ideal) substantive; (I' Ak, K; *) as in زَيْدٌ إِنَّهُ قَائِمٌ [Zeyd, verily he is standing], (I' Ak,) or ذَاهِبٌ [going away]; contr. to the assertion of Fr. (K.) And when it occurs before the ل which suspends the grammatical government of a verb of the mind, preceding it, with respect to its objective complements; (I' Ak, K; *) as in عَلِمْتُ إِنَّ زَيْدًا لَقَائِمٌ [I knew Zeyd verily was standing]; (I' Ak;) and in [the Kur lxiii. 1,] وَٱللّٰهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ [And God knoweth thou verily art his apostle]: (K:) but if the ل is not in its predicate, you say, أَنَّ ; as in عَلِمْتُ أَنَّ زَيْدًا قَائِمٌ [I knew that Zeyd was standing]. (I' Ak.) And in the like of the saying in the Kur [ii. 171], وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا فِى ٱلْكِتَابِ لَفِى شَقَاقٍ بَعِيدٍ [And verily they who differ among themselves respecting the book are in an opposition remote from the truth]; because of the ل [of inception] which occurs after it, in لَفِى : (Ks, A 'Obeyd:) the ل of inception which occurs before the predicate of إِنَّ should properly commence the sentence; so that إِنَّ زَيْدًا لَقَائِمٌ [Verily Zeyd is standing] should properly be لَإِنَّ زَيْدًا قَائِمٌ ; but as the ل is a corroborative and إِنَّ is a corroborative, they dislike putting two particles of the same meaning together, and therefore they put the ل later, transferring it to the predicate: Mbr allows its being put before the predicate of أَنَّ ; and thus it occurs in an unusual reading of the saying [in the Kur xxv. 22], إِلَّا أَنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ [But they ate food]; but this is explained by the supposition that the ل is here redundant: (I' Ak p. 95:) this is the reading of Sa'eed Ibn-Jubeyr: others read, إِلَّا إِنَّهُمْ لَيَأْكُلُنَ الطَّعَامَ [but verily they ate food]: and إِنَّ [as well as أَنَّ ] is used after the exceptive إِلَّا when it is not followed by the ل [of inception]. (TA.) Also, When it occurs after حَيْثُ ; as in اِجْلِسْ حَيْثُ إِنَّ زَيْدًا جَالِسٌ [Sit thou where Zeyd is sitting]. (I' Ak p. 92, and k) And after حَتَّى ; as in مَرِضَ زَيْدٌ حَتَّى إِنَّهُمْ لَا يَرْجُونَهُ [Zeyd has fallen sick, so that verily they have no hope for him: whereas after a particle governing the gen. case, [i. e. a preposition,] you say, أَنَّ . (IHsh in De Sacy's Anthol. Gr. Ar. P. 76.) Either of these two forms may be used after إِذَا denoting a thing's happening suddenly, or unexpectedly; as in خَرَجْتُ فَإِذَا إِنَّ زَيْدًاقَائِمٌ [I went forth, and lo, verily Zeyd was standing], and فَإِذَا أَنَّ زَيْدًا قَائِمٌ [and lo, or at that present time, Zeyd's standing]; in which latter case, أَنَّ with its complement is [properly] an inchoative, and its enunciative is إِذَا ; the implied meaning being, and at that present time was the standing of Zeyd: or it may be that the enunciative is suppressed, and that the implied meaning is, [and lo, or at that present time,] the standing of Zeyd was an event come to pass. (I' Ak p. 93.) Also, when occurring in the complement of an oath, if its enunciative is without ل : (I' Ak:) [see exs. given above:] or, as some say, only أَنَّ is used in this case. (TA.) Also, when occurring after فَ denoting the complement of a condition; as in مَنْ يَأْتِنِى فَإِنَّهُ مُكْرَمٌ [He who cometh to me, verily he shall be treated with honour], and أَنَّهُ مُكْرَمٌ ; in which latter case, أَنَّ with its complement is an inchoative, and the enunciative is suppressed; the implied meaning being, honourable treatment of him shall be an event come to pass: or it may be an enunciative to an inchoative suppressed; the implied meaning being, his recompense shall be honourable treatment. (I' Ak p. 94.) Also, when occurring after an inchoative having the meaning of a saying, its enunciative being a saying, and the sayer being one; as in خَيْرُ القَوْلِ إِنّى أَحْمَدُ [The best saying is, Verily I praise God], and أَنِّى أَحْمَدُ ; in which latter case, أَنَّ with its complement is an enunciative of خَيْرُ ; the implied meaning being, the best saying is the praising of God [or my praising of God]. (I' Ak ubi suprà.) You also say, لَبَّيْكَ إِنَّ الحَمْدَلَكَ [At thy service ! Verily praise belongeth to Thee! O God]; commencing [with إِنَّ ] a new proposition: and sometimes one says, أَنَّ ; meaning بِأَنَّ الحَمْدَ لَكَ [because praise belongeth to Thee]. (Msb.) The cases in which إِن may not be used in the place of أَنَّ have been mentioned above, voce أَنَّ . [When it has the affixed pronoun of the first person, sing. or pl.,] you say, إِنِّى and إِنَّنِى , (S,) and إِنَّا and إِنَّنَا , (TA,) like as you say لٰكِنِّى and لٰكِنِّنِى [&c.]. (S.) إِنَّ as a contraction of إِنَّ أَنَا has been mentioned above, as occurring in the phrase إِنَّ قَائِمٌ , voce إِنْ , q. v. Accord. to the grammarians, (T,) إِنَّمَا is a compound of إِنَّ and مَا , (T, S,) which latter prevents the former's having any government: (T:) it imports restriction; like أَنَّمَا , which see above, voce أَنَّ , in three places: (Mughnee, K:) [i. e.] it imports the restriction of that which it precedes to that which follows it; as in إِنَّمَا زَيْدٌ مُنْطَلِقٌ [Zeyd is only going away], and إِنَّمَا يَنْطَلِقُ زَيْدٌ [Only Zeyd goes away]: (Bd in ii. 10:) [in other words,] it is used to particularize, or specify, or distinguish a thing from other things: (S:) it affirms a thing in relation to that which is mentioned after it, and denies it in relation to other things; (T, S;) as in the saying in the Kur [ix. 60], إِنَّمَا ٱلصَّدَقَاتُ لِلْفُقَرَآءِ [The contributions levied for pious uses are only, or but, for the poor]: (S:) but El- Ámidee and AHei say that it does not import restriction, but only corroboration of an affirmation, because it is a compound of the corroborative إِنَّ and the redundant مَا which restrains the former from exercising government, and that it has no application to denote negation implied in restriction, as is shown by the trad., إِنَّمَا الِّرِبَا فِى النَّسِيْئَةِ [which must mean, Verily usury is in the delay of payment], for usury is in other things beside that here mentioned, as رِبَا الفضْلِ [or profit obtained by the superior value of a thing received over that of a thing given], by common consent: (Kull p. 76:) some say that it necessarily imports restriction: J says what has been cited above from the S: some say that it has an overt signification in denoting restriction, and is susceptible of the meaning of corroboration: some say the reverse of this: El-Ámidee says that if it were [properly] restrictive, its occurrence in another sense would be at variance with the original import; but to this it may be replied, that if it were [properly] corroborative, its occurrence in another sense would be at variance with the original import: it [therefore] seems that it is susceptible of both these meanings, bearing one or the other according as this or that suits the place. (Msb.) إِنَّمَا is to be distinguished from إِنَّ with the conjunct [noun] مَا , which does not restrain it from governing [though its government with this is not apparent, and which is written separately]; as in إِنَّ مَا عِنْكَ حَسَنٌ meaning Verily what is with thee is good, and in إِنَّ مَا فَعَلْتَ حَسَنٌ meaning Verily thy deed is good. (I' Ak pp. 97 and 98.) إِنَّ is sometimes contracted into إِنٌ ; (S, Mughnee, K;) and in this case, it is made to govern and is made to have no government: (S:) it is seldom made to govern in this case; often made to have no government: the Koofees say that it is not contracted; (Mughnee, K;) and that when one says, إِنْ زَيْدٌ لَمُنْطَلِقٌ [the meaning is virtually Verily Zeyd is going away, but] إِنٌ is a negative and the ل is syn. with إِلّا ; but this assertion is refuted by the fact that some make it to govern when contracted, as in exs. cited above, voce إِنْ , q. v. (Mughnee.) It is also syn. with نَعَمٌ [Even so; yes; yea]; (Mughnee, K;) contr. to the opinion of AO. (Mughnee.) [See also أَنَّ , last sentence.] Those who affirm it to have this meaning cite as an ex. the following verse (Mughnee, K *) of 'Obeyd-Allah Ibn-Keys-er-Rukeiyát: (S, * TA:) 1 [And they say, (namely, the women,) Hoariness hath come upon thee, and thou hast become old: and I say, Even so, or yes, or yea]: (Mughnee, K:) but this has been rebutted by the saying, We do not concede that the ه is here added to denote the pause, but assert that it is a pronoun, governed by إِنَّ in the accus. case, and the predicate is suppressed; the meaning being, إِنَّهُ كَذٰلِكَ [Verily it, i. e. the case, is thus]. (Mughnee.) [J says,] The meaning is, إنَّهُ قَدْ كَانَ كَمَا تَقُلْنَ [Verily it, i. e. the case, hath been as ye say]: A 'Obeyd says, This is a curtailment of the speech of the Arabs; the pronoun being deemed sufficient because the meaning is known: and as to the saying of Akh, that it signifies نَعَمْ , he only means thereby that it may be so rendered, not that it is originally applied to that signification: he says that the ه is here added to denote the pause. (S.) There is, however, a good ex. of إِنَّ in the sense of نَعَمْ in the saying of Ibn-Ez-Zubeyr, to him who said to him, “May God curse a she camel which carried me to thee,” إِنَّ وَرَاكِبَهَا , i. e. Even so, or yes, or yea; and may God curse her rider: for the suppression of both the subject and the predicate is not allowable. (Mughnee.) And hence, accord. to Mbr, the saying in the Kur [xx. 66], as thus read, إِنَّ هٰذانِ لَسَاحِرَانِ [meaning, if so, Yes, these two are enchanters]. (Mughnee.) [But this phrase has given rise to much discussion, related in the Mughnee and other works. The following is a brief abstract of what has been said respecting it by several of the leading authorities.] A booIs-hák says that the people of El-Medeeneh and El-Koofeh read as above, except 'Ásim, who is reported to have read, إِنٌ هٰذَانِ , without tesh-deed, and so is Kh; [so too is Hafs, as is said above, voce إِنْ ;] and that AA read إِنَّ هٰذيْنِ , the former word with teshdeed, and the latter in the accus. case: that the argument for إِنَّ هٰذَانِ , with teshdeed and the nom. case, [or rather what is identical in form with the nom. case,] is, that it is of the dial. of Kináneh, in which the dual is formed by the termination ان in the nom. and accus. and gen. cases alike, as also in the dial. of Benu-l-Hárith Ibn-Kaab: but that the old grammarians say that ه is here suppressed; the meaning being, إِنَّهُ هٰذَانِ : (T:) this last assertion, however, is weak; for what is applied to the purpose of corroboration should not be suppressed, and the instances of its suppression which have been heard are deviations from general usage, except in the case of أَنَّ , with fet-h, contracted into أَنْ : (Mughnee:) Aboo-Is-hák then adds, that some say, إِنَّ is here syn. with نَعَمْ : this last opinion he holds to be the best; the meaning being, نَعَمْ هٰذَانِ لَهُمَا سَاحِرَانِ [Yes, these two, verily they are two enchanters: for this is not a case in which the ل (which is the ل of inception) can be regarded as transferred from its proper place, at the commencement of the sentence or proposition, as it is in some instances mentioned in the former half of this paragraph: but it is said in the Mughnee that this explanation is invalidated by the fact that the combining of the corroborative ل and the suppression of the inchoative is like the combining of two things inconsistent, or incompatible; as is also the opinion that the ل is redundant, because the redundant ل prefixed to the enunciative is peculiar to poetry]: next in point of goodness, in the opinion of A booIs-hák, is, that it is of the dial. of Kináneh and Benu-l-Hárith Ibn-Kaab: the reading of AA he does not allow, because it is at variance with the written text: but he approves the reading of 'Ásim and Kh. (T.) كَ وَقَدْ كَبِرْتَ فَقُلْتُ إِنَّهْ | وَيَقُلْنَ شَيْبٌ قَدْ عَلَا إِنَّ also occurs as a verb: it is the third person pl. fem. of the pret. from الأَيْنُ , syn. with التَّعَبُ ; or from آنَ syn. with قَرُبَ : or the third person sing. masc. of the pret. passive from الأَنيِنُ , in the dial. of those who, for رُدَّ and حُبَّ , say رِدَّ and حِبَّ , likening these verbs to قِيلَ and بِيعَ : or the sing. masc. of the imperative from the same: or the pl. fem. of the imperative from الأَيْنُ ; or from آنَ syn. with قَرُبَ : or the sing. fem. of the corroborated form of the imperative from وَأَى , syn. with وَعَدَ . (Mughnee.) أَنَا , signifying I: see أَنْ , in seven places.