1It has come to my knowledge that you go away—بَلَغَنِي أَنَّكَ تَنْطَلِقُ
It is one of the particles that cancel the grammatical effect of the mubtadaʾ, and is originally إِنَّ; so Sb did not mention it among those particles [as distinct from إِنَّ, from which, however, it differs in meaning].
The implied meaning here is بَلَغَنِي الاِنْطِلَاقُ, or rather ٱنْطِلَاقُكَ — your going away has come to my knowledge.
that you are going away—أَنَّكَ مُنْطَلِقٌ
It is a corroborative particle; it governs the subject in the accusative case and the predicate in the nominative case, and combines with what follows it to form the equivalent of a maṣdar. By the most correct opinion it is a conjunct particle which, together with its two objects of government, is explained by means of a maṣdar.
If the predicate is derived, the maṣdar by which it is explained has the same radical letters.
It has come to my knowledge that you are in the house—بَلَغَنِى أَنَّكَ فِي الدَّارِ
The implied meaning here is بَلَغَنِى ٱسْتِقْرَارُكَ فِي الدَّارِ — your remaining in the house has come to my knowledge — because the predicate is properly a word left out from اِستَقَرَّ or مُسْتَقِرٌّ.
It has come to my knowledge that this is Zeyd—بَلَغَنِى أَنَّ هٰذا زَيْدٌ
If the predicate is not derived, the implied meaning is explained by the word كَوْنِ.
The implied meaning here is بَلَغَنِى كَوْنُهُ زَيْدًا — his being Zeyd has come to my knowledge; for the relation of any predicate expressed by an underived word to its subject may be shown by a word meaning “being”, so that you say هٰذَا زَيْدٌ, or, if you wish, هٰذَا كَائِنٌ زَيْدًا, both meaning the same.
There are cases in which either أَنَّ or إِنَّ may be used [see the latter, in twelve places]; other cases in which only the former may be used; and others in which only the latter.
It pleases me that you are standing—يُعْجِبُنِى أَنَّكَ قَائِمٌ
The former only may be used when the implied meaning is to be explained by a maṣdar.
Here it stands in the place of a noun governed by a verb in the nominative case: that is, قِيَامُكَ, your standing pleases me.
I knew that you were standing—عَرَفْتُ أَتَّكَ قَائِمٌ
Here it stands in the place of a noun governed by a verb in the accusative case: that is, قِيَامَكَ, your standing.
I wondered that you were standing—عَجِبْتُ مِنْ أَنَّكَ قَائِمٌ
Here it stands in the place of a noun governed in the genitive case by a particle: that is, مِنْ قِيَامكَ, at, or by reason of, your standing.
There is no doubt that it is so—لَا شَكَّ أَنَّهُ كَذَا
[Sometimes a preposition is left out: this stands for لَا شَكَّ فِى أَنَّهُ كَذَا, that is, لَا شّكَّ فِى كَوْنِهِ كَذَا — there is no doubt of its being so.]
If it were the case that you were standing, I would have stood—لَوْ أَنَّكَ قَائِمٌ لَقُمْتُ
أَنَّ must be used after لَوْ.
That is, لَوْ ثَبَتَ قِيَامُكَ or لَوْ قِيَامُكَ ثَابِتٌ, according to different opinions, both meaning: if your standing were a fact.
I knew that you were going away—عَلِمْتُ عَنَّكَ مُنْطَلِقٌ
Sometimes its أ is changed into ع.
1.1It is as though Zeyd were ʿAmr—كَأَنَّ زَيْدًا عَمْرٌو
With ك prefixed to it, it is a particle of comparison, still governing the subject in the accusative case and the predicate in the nominative case.
The meaning is that Zeyd is like ʿAmr, as though you had said إِنَّ زَيْدًا كَائِنٌ كَعَمْرٍو, indeed Zeyd is like ʿAmr.
[It is to be accounted for by a word left out; or] the ك is taken from the middle of the sentence and put at its beginning, and then the kesreh of إِنَّ must be changed to a fet-hah, because إِنَّ cannot be preceded by a preposition, since it occurs only at the beginning of a sentence.
As though you were our commander, so that you should command us—كَأَنَّكَ أَمِيرُنَا فَتَأْمُرَنَا
Sometimes كَأَنَّ denotes denial: here the meaning is, you are not our commander [that you should command us].
Would that I had composed verse, so that I might do it well—كَأْنَّكَ بِي قَدْ قُلْتُ الشِّعْرَ فَأُجِيدَهُ
It is as though I saw you—كَأَنِّى بِكَ
It also denotes wishing. This is a form of speech with words left out; the implied meaning seems to be: would that I were as though you saw me that I had composed verse, or the like.
That is, كَأَنِّى أَبْصُرُ بِكَ: I know from what I see of your condition today how your condition will be tomorrow, so that it is as though I saw you in that condition. [See also بِ near the end of the paragraph.]
I know, as though seen, that God does what He wills—كَأَنَّ ٱللّٰهَ يَفْعَلُ مَا يَشَآءُ
[Thus] كَأَنَّ also denotes knowing, and also thinking.
I think, as it seems, that You are going forth—كَأَنَّكَ خَارِجٌ
1.2
[When it has the affixed pronoun of the first person, singular or plural, you say أَنِّى and أَنَّنِى and أَنَّا and أَنَّنَا; and when it also has the ك of comparison prefixed to it,] you say كَأَنِّى and كَأَنَّنِى [and كَأَنَّا and كَأَنَّنَا], just as you say لٰكِنِّى and لٰكِنَّنِى.
1.3Say: It is only revealed to me that your God is only one God—يُوحَى إِلَىَّ أَنَّمَا إِنَّمَا قُلْ إِلٰهُكُمْ إِلٰهً وَاحِدٌ
Since أَنَّ is derived from إِنَّ, Z correctly asserts that أَنَّمَا conveys restriction, like إِنَّمَا; both occur in this saying in the Qurʾān [21:108].
The former restricts the quality to the thing qualified, and the latter does the reverse: that is, the former restricts the revelation to the declaration of the unity, and the latter restricts “your God” to unity (marginal note in a copy of the Mughnee).
But these words of the Qurʾān do not imply that nothing except the unity was revealed to the Prophet; the restriction is limited to the case of the discourse with those who believe in a plurality of gods, so that the meaning is: nothing has been revealed to me, respecting the godhead, except the unity — not the attribution of any associate to God.
[أَنَّمَا, however, does not always convey restriction, nor does even إِنَّمَا always do so. In each of these, ما is what is called كَافَّةٌ, that is, it keeps the particle to which it is affixed from exercising any government; and sometimes it has no effect on the meaning of that particle: see art. مَا, and see إِنَّمَا below, under إِنَّ.]
And know that your possessions and your children are a trial—وَٱعْلَمُوا أَنَّمَا أَمْوَالُكُمْ فِتْنَةً
So, for instance, in the Qurʾān 8:28 this does not mean that they are only a trial.
[When it has the ك of comparison prefixed to it, it is sometimes contracted, as in this example, said by a poet.]
كَأَمَّا stands for كَأَنَّمَا.
As though, because of their mincing gait, they were walking on tragacanth thorns; and they laughed, showing teeth like hailstones
shāhidكَأَمَّا يَخْتَطِينَ عَشلَى قَتَادٍوَيَسْتَضْحِكْنَ عَنْ حَبِّ الغَمَامِ
Lane cites “Kur viii. 28” — Flügel numbering, not yet mapped
1.4
أَنَّ is sometimes contracted into أَنْ; and in that case it governs in the way already explained under أَنْ.
1.5Come to the market; maybe you will buy something for us—اِيتِ السُّوقَ أَنَّكَ تَشْتَرِى لَنَا شَيْئًا
It is also used with the meaning of لَعَلَّ. Here اِيتِ is originally اِئْتِ; that is, لَعَلَّكَ.
And what makes you know? Maybe, when it comes, they will not believe—وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَآءَتْ لَا يُؤْمِنُونَ
According to some, it is used in this way also in the Qurʾān [6:109] — that is, what makes you know that they will believe when it comes? You do not know that.
This is according to this reading; Ubeí reads لَعَلَّهَا here.
أَنَّ, لَأَنَّ and لَوْ أَنَّ are all synonymous with عَلَّ, لَعَلَّ, أَنِّى, أَنَّنِى, لَأَنِّى, لأَنَّنِى, لُوْ أَنِّى and لَوْ أَنِّنِى, and with عَلِّى and لَعَلِّى, as stated under لَعَلَّ.
1.6yes; or, it is as you say—أَجَلْ
[See also إِنَّ, as shown by a verse beginning with وَيَقُلْنَ and by a saying of Ibn-Ez-Zubeyr.]
Show Lane's original text
is one of the particles which annul the quality of the inchoative; and is originally إِنَّ ; therefore Sb has not mentioned it among those particles [as distinct from إِنَّ , from which, however, it is distinguished in meaning]: (I 'Ak p. 90:) it is a corroborative particle; (I 'Ak, Mughnee;) a particle governing the subject in the accus. case and the predicate in the nom. case, (S, I 'Ak, Mughnee, K,) combining with what follows it to form an equivalent to an inf. n., (S,) [for,] accord. to the most correct opinion, it is a conjunct particle, which, together with its two objects of government, is explained by means of an inf. n. (Mughnee.) If the predicate is derived, the inf. n. by means of which it is explained is of the same radical letters; so that the implied meaning of بَلَغَنِي أَنَّكَ تَنْطَلِقُ [It has come to my knowledge, or been related to me, or been told to me, or it came to my knowledge, &c., that thou goest away], or أَنَّكَ مُنْطَلِقٌ [that thou art going away], is بَلَغَنِي الاِنْطِلَاقُ [or rather ٱنْطِلَاقُكَ thy going away has come to my knowledge, &c.]; and hence, the implied meaning of بَلَغَنِى أَنَّكَ فِي الدَّارِ [It has come to my knowledge, &c., that thou art in the house] is بَلَغَنِى ٱسْتِقْرَارُكَ فِي الدَّارِ [thy remaining in the house has come to my knowledge, &c.], because thea predicate is properly a word suppressed from اِستَقَرَّ or مُسْتَقِرٌّ : and if the predicate is underived, the implied meaning is explained by the word كَوْنِ ; so that the implied meaning of بَلَغَنِى أَنَّ هٰذا زَيْدٌ [It has come to my knowledge, &c., that this is Zeyd] is بَلَغَنِى كَوْنُهُ زَيْدًا [his being Zeyd has come to my knowledge, &c.]; for the relation of every predicate expressed by an underived word to its subject may be denoted by a word signifying “ being; ” so that you say, هٰذَا زَيْدٌ and, if you will, هٰذَا كَائِنٌ زَيْدًا ; both signifying the same. (Mughnee.) There are cases in which either أَنَّ or إِنَّ may be used: [see the latter, in twelve places:] other cases in which only the former may be used: and others in which only the latter. (I 'Ak p. 91.) The former only may be used when the implied meaning is to be explained by an inf. n. (I 'Ak, K.) Such is the case when it occurs in the place of a noun governed by a verb in the nom. case; as in يُعْجِبُنِى أَنَّكَ قَائِمٌ [It pleases me that thou art standing], i. e. قِيَامُكَ [thy standing pleases me]: or in the place of a noun governed by a verb in the accus. case; as in عَرَفْتُ أَتَّكَ قَائِمٌ [I knew that thou wast standing], i. e. قِيَامَكَ [thy standing]: or in the place of a noun governed in the gen. case by a particle; as in عَجِبْتُ مِنْ أَنَّكَ قَائِمٌ [I wondered that thou wast standing], i. e. مِنْ قِيَامكَ [at, or by reason of, thy standing]: (I 'Ak p. 91:) [and sometimes a preposition is understood; as in لَا شَكَّ أَنَّهُ كَذَا , for لَا شَكَّ فِى أَنَّهُ كَذَا There is no doubt that it is thus, i. e. لَا شّكَّ فِى كَوْنِهِ كَذَا There is no doubt of its being thus:] and أَنَّ must be used after لَوْ ; as in لَوْ أَنَّكَ قَائِمٌ لَقُمْتُ [If that thou wert standing, I had stood, or would have stood, i. e. لَوْ ثَبَتَ قِيَامُكَ , or لَوْ قِيَامُكَ ثَابِتٌ , accord. to different opinions, both meaning if thy standing were a fact: see I 'Ak pp. 305 and 306]. (K.) Sometimes its أ is changed into ع ; so that you say, عَلِمْتُ عَنَّكَ مُنْطَلِقٌ [meaning I knew that thou wast going away]. (M.) With ك prefixed to it, it is a particle of comparison, (S, * M, TA,) [still] governing the subject in the accus. case and the predicate in the nom. case: (TA:) you say, كَأَنَّ زَيْدًا عَمْرٌو [It is as though Zeyd were 'Amr], meaning that Zeyd is like 'Amr; as though you said, إِنَّ زَيْدًا كَائِنٌ كَعَمْرٍو [verily, Zeyd is like 'Amr]: [it is to be accounted for by an ellipsis: or] the ك is taken away from the middle of this proposition, and put at its commencement, and then the kesreh of إِنَّ necessarily becomes changed to a fet-hah, because إِنَّ cannot be preceded by a preposition, for it never occurs but at the commencement [of a proposition]. (IJ, M.) Sometimes, كَأَنَّ denotes denial; as in the saying, كَأَنَّكَ أَمِيرُنَا فَتَأْمُرَنَا [As though thou wert our commander so that thou shouldst command us], meaning thou art not our commander [that thou shouldst command us]. (TA.) It also denotes wishing; as in the saying, كَأْنَّكَ بِي قَدْ قُلْتُ الشِّعْرَ فَأُجِيدَهُ , meaning Would that I had poetized, or versified, so that I might do it well: (TA:) [an elliptical form of speech, of which the implied meaning seems to be, would that I were as though thou sawest me that I had poetized, &c.; or the like: for] you say [also], كَأَنِّى بِكَ meaning كَأَنِّى أَبْصُرُ بِكَ [It is as though I saw thee]; i. e. I know from what I witness of thy condition to-day how thy condition will be tomorrow; so that it is as though I saw thee in that condition: (Har p. 126: [see also بِ ; near the end of the paragraph:]) [thus,] كَأَنَّ also denotes knowing; and also thinking; [the former as in the saying immediately preceding, and] as when you say, كَأَنَّ ٱللّٰهَ يَفْعَلُ مَا يَشَآءُ [I know, or rather it appears, as though seen, that God does what He wills]; and [the latter as when you say,] كَأَنَّكَ خَارِجٌ [I think, or rather it seems, that Thou art going forth]. (TA.) [When it has The affixed pronoun of the first person, sing. Or Pl., you say, أَنِّى and أَنَّنِى , and أَنَّا and أَنَّنَا : and When it has also the ك of comparison prefixed to It,] you say, كَأَنِّى and كَأَنَّنِى , [and كَأَنَّا and كَأَنَّنَا ,] like as you say, لٰكِنِّى and لٰكِنَّنِى [&c.]. (S.) As أَنَّ is a derivative from إِنَّ , it is correctly asserted by Z that أَنَّمَا imports restriction, like إِنَّمَا ; both of which occur in the saying in the Kur [xxi. 108], يُوحَى إِلَىَّ أَنَّمَا إِنَّمَا قُلْ إِلٰهُكُمْ إِلٰهً وَاحِدٌ [Say thou, It is only revealed to me that your God is only one God]: the former is for the restricting of the quality to the qualified; and the latter, for the reverse: (Mughnee, K:) i. e. the former is for the restricting of the revelation to the declaration of the unity; and the latter, for the restricting of “ your God ” to unity: (Marginal note in a copy of the Mughnee:) but these words of the Kur do not imply that nothing save the unity was revealed to the Prophet; for the restriction is limited to the case of the discourse with the believers in a plurality of gods; so that the meaning is, there has not been revealed to me [aught], respecting the godhead, except the unity; not the attribution of any associate to God. (Mughnee.) [ أَنَّمَا , however, does not always import restriction; nor does always even إِنَّمَا : in each of these, ما is what is termed كَافَّةٌ ; i. e., it restricts the particle to which it is affixed from exercising any government; and sometimes has no effect upon the signification of that particle: (see art. مَا ; and see إِنَّمَا , below, voce إِنَّ :) thus, for instance, in the Kur viii. 28, وَٱعْلَمُوا أَنَّمَا أَمْوَالُكُمْ فِتْنَةً means And know ye that your possessions and your children are a trial; not that they are only a trial. When it has the ك of comparison prefixed to it, it is sometimes contracted; as in the following ex.:] a poet says, 1 [As though, by reason of their mincing gait, they were walking upon tragacanthas; and they were laughing so as to discover teeth like hailstones: كَأَمَّا being for كَأَنَّمَا . (IAar.) كَأَمَّا يَخْتَطِينَ عَشلَى قَتَادٍ | وَيَسْتَضْحِكْنَ عَنْ حَبِّ الغَمَامِ أَنَّ is someTimes contracted into أَنْ ; (S, Mughnee;) and in This case, it governs in the manner already exPlained, voce أَنْ . (Mughnee.) It is also syn. with لَعَلَّ ; (Sb, S, M, Mughnee, K;) as in the saying, اِيتِ السُّوقَ أَنَّكَ تَشْتَرِى لَنَا شَيْئًا [Come thou to the market; may-be thou wilt buy for us something; اِيتِ being originally اِئْتِ ]; i. e. لَعَلَّكَ : (Sb, M, Mughnee, K: *) and, accord. to some, (M, Mughnee, K,) so in the Kur [vi. 109], where it is said, وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَآءَتْ لَا يُؤْمِنُونَ [And what maketh you to know? (meaning, maketh you to know that they will believe when it cometh? i. e. ye do not know that: Jel:) Maybe, when it cometh, they will not believe]: (S, M, Mughnee, K:) thus accord. to this reading: (Mughnee, K:) and Ubeí here reads لَعَلَّهَا . (S.) أَنَّ and لَأَنَّ and لَوْ أَنَّ are all syn. with عَلَّ and لَعَلَّ ; and أَنِّى and أَنَّنِى , and لَأَنِّى and لأَنَّنِى , and لُوْ أَنِّى and لَوْ أَنِّنِى , with عَلِّى and لَعَلِّى . (K voce لَعَلَّ .) It is also syn. with أَجَلْ [Yes, or yea; or it is as thou sayest]. (M, TA.) [See also إِنَّ as exemplified by a verse commencing with وَيَقُلْنَ and by a saying of Ibn-Ez-Zubeyr.]