اذ

اـِذْ ذ a word denoting past time: (Lth, T, S, M, L, Mughnee, K:) it is a noun, (S, L, Mughnee, K,) indecl., with its last letter quiescent; and properly is prefixed to a proposition; (S, L, K;) as in جِئْتُكَ اـِذْ قَامَ زَيدٌ [ I came to thee when Zeyd stood ], and اـِذْ زَيْدٌ قَائِمٌ and اـِذْ زَيْدٌ يقُومُ [ When Zeyd was standing ]. (S, L.) The proposition to which it is prefixed is either nominal, as in [the words of the Kur viii. 26,] وَا@ذْكُرُوا اـِذْ أَنْتُمْ قَلِيلٌ [ And remember ye when ye were few ]; or verbal, having the verb in the pret. as to the letter and as to the meaning, as in [the Kur ii. 28, &c.,] وَاـِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [ And when thy Lord said unto the angels ]; or verbal with the verb in the pret. as to the meaning but not as to the letter, as in [the Kur ii. 121,] وَ اـِذْ يَرْفَعُ اـِبْرٰهِيمُ القَوَاعِدَ [ And when Abraham was rearing the foundations ]; all three of which kinds are comprised in the Kur where it is said, [ix. 40,] اـِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ ا@للّٰهُ اـِذْ أَخْرَجَهُ ا@لَّذِينَ كَفَرُوا ثَانِىَ ا@ثْنَيْنِ اـِذْ هُمَا فِى الغَارِ اـِذْ يَقُولُ لِصَاحِبِهِ لَا تَحزَنْ اـِنَّ ا@للّٰهَ مَعَنَا [ If ye will not aid him, verily God aided him, when those who disbelieved expelled him, being the second of two, when they two were in the cave, when he was saying to his companion, Grieve not thou, for God is with us ]. (Mughnee.) But sometimes one half of the proposition is suppressed, as in اـِذْ ذَاكَ, [also written اـِذَّاكَ,] meaning اـِذْ ذَاكَ كَذٰلِكَ [ When that was so ], or اـِذْ ذَاكَ كَائِنٌ [ When that was, i. e. then, at that time ]. (Mughnee.) And sometimes the whole of the proposition is suppressed, (M, Mughnee,) as being known, (Mughnee,) and tenween is substituted for it; the ذ receiving kesreh because of the occurrence of two quiescent letters together, (M, Mughnee,) namely the ذ and the tenween, (M,) and thus one says, يَوْمَئِذٍ; the kesreh of the ذ not being, as Akh holds it to be, the kesreh of declension, although اذ here occupies the place of a noun governed in the gen. case by another prefixed to it, (M, Mughnee,) for it still requires a proposition to be understood after it, (Mughnee,) and is held to be indecl. (M, Mughnee) by general consent, like كَمْ and مَنْ, (M,) as being composed of two letters. (Mughnee.) [J says,] when اـِذْ is not prefixed to a proposition, it has tenween: (S:) and hence Aboo-Dhu-eyb says, (S, M,) نَهَيْتُكَ عَنْ طِلَابِكَ أُمَّ عَمْرٍو بِعَافِيَةٍ وَأَنْتَ اـِذٍ صَحِيحُ [ I forbade thy suing Umm-'Amr in health, thou being then sound ]; (S, M, L, Mughnee, TA; [but in two copies of the S, for بِعَافِيَةٍ, I find بِعَاقِبَةٍ; and in the L it is without any point;]) in which [J says] the poet means حِينَئِذٍ, like as one says يَوْمَئذٍ and لَيْلَتَئِذٍ: (S:) and Fr says that some of the Arabs say, كَانَ كَذَا و كَذَا وَهُوَ اـِذٍ صَبِىٌّ, meaning هُوَ اـِذْ ذَاكَ صَبِىٌّ [ Such and such things were, he being then a boy ]. (T.) اـِذِى also occurs for اذ [app. اـِذٍ, but whether this or اـِذْ is not clear in the MS. from which I take this]. (M.) When اـِذٍ is adjoined to nouns signifying times, the Arabs join it therewith in writing, in certain instances: namely حِينَئِذٍ [ At that time, or then ], and يَوْمَئِذٍ [ In, or on, or at, that day ], and لَيْلَتَئِذٍ [ In, or on, or at, that night ], and غَدَاتَئِذٍ [ In, or on, that morning ], and عَشِيَّتَئِذٍ [ In, or on, that evening ], and سَاعَتَئِذٍ [ In that hour: or at that time; then ], and عَامَئِذٍ [ In that year ], [and وَقْتَئِذٍ At that time; then ]; but they did not say الاآنَئِذٍ, because الاآنَ denotes the nearest present time, except in the dial. of Hudheyl, in which it has been found to occur. (T.) When it is followed by a verb, or by a noun not having the article ال prefixed to it, or [rather] by any movent letter, the ذ of اـِذْ is quieseent; but when it is followed by a noun with ال, [or by any ا@,] the ذ is mejroorah, as in the saying, اـِذِ القَوْمُ كَانُوا نَازِلِينَ بِكَاظِمَهْ [ When the people, or company of men, were alighting, or taking up their abode, at Kádhimeh ]. (T.) ― -b2- In general, (Mughnee, K,) it is an adverbial noun denoting past time, (M, Mughnee, K,) when it is a noun denoting such time, (Mughnee, K,) as in وَ اـِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [explained above], (M,) and in فَقَدْ نَصَرَهُ ا@للّٰهُ اـِذْ أَخْرَجَهُ ا@لَّذِينَ كَفَرُوا [also explained above, and in other instances already mentioned]: (Mughnee, K:) in the former of which instances, AO says that it is redundant; (M, Mughnee;) but Aboo-Is-hák says that this is a bold assertion of his; (M;) [and IHsh says,] this assertion is of no account, and so is that of him who says that it here denotes certainty, like قَدْ: (Mughnee:) [J holds the opinion of AO on this point; for he says,] اـِذْ is sometimes redundant, like اـِذَا, as in the saying in the Kur [ii. 48], وَاـِذْ وَاعَدْنَا مُوسَى, meaning وَوَاعَدْنَا مُوسَى [ And We appointed a time with Moses; but instances of this kind are most probably elliptical: see the next sentence]. (S.) As a noun denoting past time, it is [said to be] also an objective complement of a verb, as in [the Kur vii. 84,] وَا@ذْكُرُوا اـِذْ كُنْتُمْ قَلِيلاً [ And remember ye when ye were few ]: (Mughnee, K:) and generally in the commencements of narratives in the Kur, it may be an objective complement of أُذْكُرْ understood, as in وَ اـِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [before cited], and the like. (Mughnee: but see the third of the sentences here following.) As such, it is [said to be] also a substitute for the objective complement of a verb, as in [the Kur xix. 16,] وَ ا@ذْكُرْ فِى ا@لْكِتَابِ مَرْيَمَ اـِذِ ا@نْتَبَذَتْ [ And mention thou, or remember thou, in the Scripture, Mary, the time when she withdrew aside ], where اذ is a substitute of implication for مريم. (Mughnee, K: but see the second of the sentences here following.) As such, it also has prefixed to it a noun of time, of such a kind that it is [...]