ايم اين ايه
1. ⇒ أين ⇒ آن
آنَ, [aor. يَئِينُ,] inf. n. أَيْنٌ, [in a copy of the Mṣb, أَيِنَ, aor. يَاءَنُ, inf. n. أَيَنٌ, but as this is at variance with all other authorities known to me, I regard it as a mistranscription,] He was, or became, fatigued, or tired: (T, M:) so says IAạr: (T:) and Aṣ says the like: (TA, from a marginal note in a copy of the Ṣ:) [see also what I have cited from the Mughnee voce إِنَّ, last sentence:] in proof of this, IAạr cites the following ex., from a poet:
* إِنَّا وَرَبِّ القُلُصِ الضَّوَامِرِ *
[We were, or have become, fatigued, by the Lord of the lean and lank-bellied youthful she-camels]: but Lth says that there is no verb derived from أَيْنٌ, in this sense, except in poetry: (T:) Aboo-Moḥammad says that the only instance is that cited above: (TA:) [it is not disputed that] أَيْنٌ signifies fatigue, or the being fatigued or tired: (Ṣ, Ḳ:) AZ says that it has no verb formed from it; but on this point he has been contradicted: (Ṣ:) AʼObeyd also says that it has no verb. (M.)
آنَ, aor. يَئِينُ, inf. n. أَيْنٌ, (Ṣ, M, Mṣb, Ḳ, &c., [but see what follows,]) also signifies Its time came; (أَتَى وَقْتُهُ;) as also أَنَى: (Bḍ lvii. 15:) it was, or became, present: it came, or attained, to its time; to its full, or final, time, or state; to maturity: it was, or became, or drew, near: syn. أَنَى: (M:) and أَدْرَكَ; like أَنَى: (Ḥam p. 455:) and حَانَ: (Ṣ, M, Mṣb, Ḳ:) and قَرُبَ. (Mughnee voce إِنَّ.) You say, آنَ لَكَ أَنْ تَفْعَلَ كَذَا, aor. and inf. n. as above, (AZ, Ṣ,) i. e. حَانَ [The time has come, or has drawn near, for thee to do, or that thou shouldst do, such a thing]; like أَنَى: and it is formed from it by transposition: (Ṣ:) [i. e.] أَنَى is formed by transposition from آنَ: (Mṣb:) or آنَ is a dial. var. of أَنَى; not formed from it by transposition, [nor is the reverse the case,] because of the existence of the inf. n. [of each]: (M:) or آنَ is formed by transposition from أَنَى, because the latter has an inf. n. and the former has not: so says Aṣ: for أَيْنٌ does not belong to this; its meaning being only إِعْيَآءٌ and تَعَبٌ: or, accord. to AZ, آنَ has an inf. n., namely أَيْنٌ; and if the case be so, the two [verbs] are equal; neither being the original of the other: (IJ in the Khasáïs:) Suh, in the R, asserts that آنَ is formed by transposition from أَنَى: (TA:) the assertion of El-Bekree, that آنَ is originally with و [for its medial radical letter], and that it is of the class of وَلِىَ, aor. يَلِى, requires consideration, and involves what is contrary to rule. (MF.) You say also, آنَ أَيْنُكَ, (Ṣ, M, Ḳ,) and إِينُكَ, (M, Ḳ,) and آنُكَ, (Ṣ, Ḳ,) i. e. حَانَ حِينُكَ [Thy time, or season, came, or hath come: or drew near, or hath drawn near]. (Ṣ, M, Ḳ.)
آنٌ: see أَيْنٌ.
ٱلْآنَ is a noun denoting the present time; (Ṣ, M, Mṣb, Ḳ;) [signifying At the present time; now; for] it is an adverbial noun; (Ṣ, Mṣb, Ḳ;) one which, in a place where it is fitting to be used as such, may not be used otherwise; occurring in a determinate sense; (Ṣ, Ḳ;) the ال being inseparable from it; (IJ, M, Mṣb;) not prefixed to it for the purpose of rendering it determinate, because it has not that which participates in its meaning: (Ṣ, Mṣb, Ḳ:) as Ibn-Es-Sarráj says, there is not one آن and another آن: (Mṣb:) [accord. to ISd, who quotes a long disquisition by IJ on this word,] the ال which is expressed in this case is redundant, because the noun is determinate without it, but it is rendered so by another ال, which is understood, as in the case of أَمْسِ: so says IJ, following Aboo-ʼAlee; and his is the correct opinion: (M:) Fr says that it is a particle, compounded with ال, which is inseparable from it; and that it is originally أَوَانَ [or ٱلْأَوَانَ]: or that it may have originated from the phrase آنَ لَكَ أَنْ تَفْعَلَ [explained above], and is therefore mansoob, like قِيلَ and قَالَ when used as nouns: but Zj disallows its originating from آنَ; and says that the right opinion is that of Kh, that ٱلْآنَ is indecl. with fet-ḥ for its termination, and that the ال is prefixed because the meaning is هٰذَا الوَقْت; and this is the opinion of Sb. (T.) You say, أَنَا ٱلْآنَ أَفْعَلُ كَذَا [I, at the present time, or now, do, or will do, thus, or such a thing]. (M.) And كُنْتُ ٱلْآنَ عِنْدَهُ, meaning I was, in this time, of which part is present and some portions have passed, with him, or in his presence. (IJ, M.) And when you mean the kind of expression which is used in this saying, you say, اَلْآنُ حَدُّ الزَّمَانَيْنِ [The term “now” is the limit of the two times; namely the past and the future]; thus pronounced, marfooa: so says IJ: but in the Book of Sb we read, الآنَ حَدُّ الزَّمَانَيْنِ, with nasb: and in like manner, in the same, الآنَ آنُكَ [Now is thy time]; the former with nasb and the latter with refa. (M.) You say also, هٰذَا أَوَانُ ٱلْآنَ [This is the present time]: and مَا جِئْتُ إِلَّا أَوَانَ ٱلْآنَ, meaning I came not save at the present time, or now: with the last word mansoob in both instances. (ISh, T.) [And إِلَى ٱلْآنَ and حَتَّى ٱلْآنَ To the present time and until the present time; i. e. hitherto. And مِنَ ٱلْآنَ From the present time; henceforward.] Sometimes the hemzeh [after the ل] is suppressed, and its vowel is transferred to the ل; so that you say الَانَ. (Bḍ ii. 66.) And sometimes also the ل is pronounced with fet-ḥ and both the hemzehs are suppressed; so that you say لَانَ. (Ṣ, Ḳ.) And sometimes تَ is prefixed to it, like as it is to حِينَ; so that you say تَلَانَ, like as you say تَحِينَ. (El-Umawee, AʼObeyd. [See art. تلن.])
أَيْنٌ Fatigue. (Ṣ, Ḳ, &c.) [Whether it be a simple subst., or an inf. n., and, if the latter, whether it be an inf. n. of آنَ only in the former of the two senses assigned to that verb above, or in both these senses, is doubted: see 1, throughout.]
A time; a season; syn. حِينٌ; (Ṣ, M, Ḳ;) as alsoإِينٌ↓ (M, Ḳ) andآنٌ↓. (Ṣ, Ḳ.) [See 1, last sentence.]
أَيْنَ is an adverbial noun, (Mṣb,) an interrogative respecting a place: (Ṣ, M, Mṣb, Ḳ:) [signifying Where? in what place?]: Zj says that it is an interrogative particle, like كَيْفَ: (T:) [ISd says,] it is a noun, because you say, مِنْ أَيْنَ [meaning From what place? whence?]: (M:) [and you say also, إِلَى أَيْنَ To what place? whither?]: it is always mansoob, unless you prefix the article to it, saying الأَيْنُ [which means The place where]: (Lth, T:) it is fem.; but may be made masc. (Lḥ, M.) You say, أَيْنَ زَيْدٌ Where, or in what place, is Zeyd? (Ṣ, Mṣb.) And أَيْنَ بَيْتُكَ [Where is thy house, or tent?]. (M.) And أَيْنَ يُذْهَبُ بِكَ, which may mean Where, or whither, wilt thou be taken away, and what will be done with thee and made to come to pass with thee, if this be thine intellect? or, accord. to Mṭr, it is a saying of the people of Baghdád, addressed to him whom they charge with foolish judgment or opinion, as meaning أَيْنَ يُذْهَبُ بِعَقْلِكَ [Where, or whither, is thine intellect taken away?]. (Ḥar p. 574.) [And أَيْنَ هٰذَا مِنْ ذَاكَ and عَنْ ذَاكَ and وَذَاكَ What place does this hold in relation to that, or in comparison with that? what is this in relation to that, or in comparison with that? what has this to do with that? what has this in common with that?]
It also denotes a condition: when you say, أَيْنَ تَجْلِسْ أَجْلِسْ [Where thou sittest, I will sit], the sitting must be in one place: and مَا is added to it; so that you say, أَيْنَمَا تَقُمْ أَقُمْ [Wherever thou standest, I will stand]. (Mṣb.)
It also occurs used as a proper name of a particular place: thus the poet Homeyd Ibn-Thowr speaks of his companions as being بِأَيْنَ وَأَيْنَمَا [app. meaning In certain places: where and wherever those places were, there were my companions]: in which case it is divested of the meaning of an interrogative, and is imperfectly decl. because determinate and of the fem. gender. (M, L. [In one copy of the former, بِأَنَّى وَأَيْنَمَا, which may mean the same; and voce أَىٌّ, q. v., بِأَىَّ وَأَيْنَمَا.])
إِينٌ: see أَيْنٌ.
أَيَّانَ, (T, Ṣ, M, &c.,) of the measure فَعَّال, or it may be of the measure فَعْلَان, (Mṣb,) also pronounced إِيَّانَ↓, (T, Ṣ, M, Ḳ,) the latter of the dial. of Suleym, mentioned by Fr, (T, Ṣ,) and by Zj, (M,) is an interrogative respecting a time, (T, Ṣ, Mṣb,) but only respecting a time not come: (T:) signifying When? (Ṣ, M, Mṣb;) at what time? (Mṣb, Ḳ:) it is fem.; but may be made masc.: (Lḥ, M:) and it may be pronounced with imáleh, though not belonging to a class of words regularly subject to imáleh. (TA.) It is said in the Ḳur [xvi. 22 and xxvii. 67], accord. to different readings, أَيَّانَ يُبْعَثُونَ orإِيَّانِ↓ [When they shall be raised to life]; (T, Ṣ, M;) i. e. when shall be the resurrection. (Aboo-Is-ḥáḳ, T.) But you may not say, أَيَّانَ فَعَلْتَ ذَاكَ as meaning When didst thou that? (T.)
IJ says that, were it syn. with مَتَى, it would be conditional; whereas it was not mentioned by his colleagues among the adverbs used conditionally, as مَتَى and أَيْنَ, &c.: but sometimes it has a conditional meaning, though that meaning be not explicit. (M.) A poet says,
* أَيَّانَ نُؤْمِنْكَ تَأْمَنْ غَيْرَنَا وَإِذَا ** لَمْ تُدْرِكِ الأَمْنَ مِنَّا لَمْ تَزَلْ حَذِرَا *
[When we grant thee security, thou wilt be secure from others than us; and when thou obtainest not security from us, thou wilt not cease to be in a state of fear]. (I’Aḳ p. 300.)
إِيَّانَ: see أَيَّانَ, in two places.
آئِنٌ part. n. of آنَ in both its senses.
آيِنَةٌ: see أَوَانٌ.