ان

أَنٌ ذ is a pronoun, denoting the speaker, [ I, masc. and fem.,] in the language of some of the Arabs: they say, أَنْ فَعَلْتُ [ I did ], with the ن quiescent: but most of them pronounce it [↓ أَنَ] with fet-h when conjoined with a following word; (Mughnee, K;) saying, أَنَ فَعَلْتُ: (TA:) and [↓ أَنَا] with ا in a case of pause: (Mughnee, K:) and some pronounce it with ا also when it is conjoined with a following word; saying, أَنَا فَعَلْتُ; [as we generally find it written in books;] but this is of a bad dialect: (TA:) [this last assertion, however, requires consideration; for the dial. here said to be bad is that of Temeem, accord. to what here follows:] the Basrees hold that the pronoun consists of the ء and the ن, and that the [final] ا is redundant, because it is suppressed in a case of conjunction with a following word; but the Koofees hold that the pronoun is composed of all the three letters, because the ا is preserved in a case of conjunction with a following word in the dial. of Temeem. (Marginal note in a copy of the Mughnee.) [Accord. to Az,] it is best to say ↓ أَنَا in a case of pause; and ↓ أَنَ in a case of conjunction with a following word, as in أَنَ فَعَلْتُ ذَاكَ [ I did that ]; but some of the Arabs say, فَعَلْتُ ذَاكَ ↓ أَنَا; and some make the ن quiescent in a case of this kind, though this is rare, saying, أَنْ قُلْتُ ذَاكَ [ I said that ]; and Kudá'ah prolong the former ا, saying, قُلْتُهُ ↓ اآنَ. (T.) [Accord. to J,] ↓ أَنَا is a pronoun denoting the speaker alone, and is made to end invariably with fet-h to distinguish it from the particle أَنْ which renders the aor. mansoob; the final ا being for the purpose of showing what is the vowel in a case of pause; but when it occurs in the middle [or beginning] of a sentence, it is dropped, except in a bad dialect. (S.) [Accord. to ISd,] ↓ أَنَ is a noun denoting the speaker; and in a case of pause, you add ا at the end, [saying ↓ أَنَا,] to denote quiescence; (M;) [or] it is better to do this, though it is not always done: (TA:) but it is said, on the authority of Ktr, that there are five dial. vars. of this word; namely, فَعَلْتُ ↓ أَنَ, and ↓ أَنَا, and ↓ اآنَ, and أَنٌ, and ↓ أَنَهٌ, all mentioned by IJ; but there is some weakness in this: IJ says that the ه in ↓ أَنَهٌ may be a substitute for the ا in أَنَا, because the latter is the more usual, and the former is rare; or it may be added to show what is the vowel, like the ه, and be like the ه in كِتَابِيَهْ and حِسَابِيَهٌ. (M.) For the dual, as well as the pl., only نَحْنُ is used. (Az, TA.) ― -b2- It is also a pronoun denoting the person addressed, or spoken to, by assuming the form ↓ أَنْتَ [ Thou, masc.]; ت being added to it as the sign of the person addressed, (S, M, Mughnee, K,) and أَنْ being the pronoun, (M, Mughnee, K,) accord. to the general opinion; (Mughnee, K;) the two becoming as one; not that one is prefixed to the other as governing it in the gen. case: (S:) and so ↓ أَنْتِ, (S, M, Mughnee, K,) addressed to the female: (S, M:) and ↓ أَنْتُمَا, (M, Mughnee, K,) addressed to two; not a regular dual, for were it so it would be أَنْتَان; but like كُمَا in ضَرَبْتُكُمَا: (M:) and ↓ أَنْتُمٌ and ↓ أَنْتُنَّ, (S, Mughnee, K,) which are [respectively] the masc. and fem. pls. (TA.) ― -b3- To each of these the ك of comparison is sometimes prefixed; so that you say, ↓ أَنْتَ كَأَنَا [ Thou art like me, or as I ], and ↓ أَنَا كَأَنْتَ [or أَنَ كَأَنْتَ I am like thee, or as thou ]; as is related on the authority of the Arabs; for though the ك of comparison is not prefixed to the [affixed] pronoun, and you say, أَنْتَ كَزَيْدٍ but not أَنْتَ كِي, yet the separate pronoun is regarded by them as being in the same predicament as the noun; and therefore the prefixing it to the latter kind of pronoun is approved. (S.) It is said in the Book of لَيْسَ, by IKh, that there is no such phrase, in the language of the Arabs, as أَنْتَ كِى, nor as أَنَا كَكَ, except in two forged verses; wherefore Sb says that the Arabs, by saying أَنْتَ مِثْلِى and أَنَا مثْلُكَ, have no need of saying أَنْتَ كِى and أَنَا كَكَ: and the two verses are these: وَلَوْلَا البَلَاآءُ لَكَانُوا كَنَا فَلَوْلَا الحَيَاآاـُ لَكُنَّا كَهُمٌ [ And but for the sense of shame, we had been like them, or as they: and but for trial, or affliction, they had been like us, or as we ]: and اـِنْ تَكُنْ كِى فِاـِنَّنِي كَكَ فِيهَا اـِنَّنَا فِى المَلَامِ مُصْطَحِبَانِ [ If thou art like me, or as I, verily I am like thee, or as thou, in respect of her, or it, or them: verily we, in respect of blame, are companions ]. (TA.) Az mentions his having heard some of the Benoo-Suleym say, كَمَا أَنْتَنِي, [the latter word being a compound of the pronoun أَنْتَ, regularly written separately, and the affixed pronoun نِى,] meaning Wait thou for me in thy place. (TA.) -A2- It is also a particle: and as such, it is—First, a particle of the kind called مَصْدَرِىٌّ, rendering the aor. mansoob: (Mughnee, K:) i. e., (TA,) it combines with a verb [in this case] in the future [or aor.] tense, following it, to form an equivalent to an inf. n., and renders it mansoob: (S, TA:) you say, أُرِيدُ أَنْ تَقُومَ [ I desire that thou stand, or that thou wouldst stand, or that thou mayest stand ]; meaning أُرِيدُ قِيَامَكَ [ I desire thy standing ]. (S.) It occurs in two places: first, in that of the inchoative, or in the beginning of a phrase, so that it is in the place of a nom. case; as in the saying [in the Kur ii. 180], وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ [ And that ye fast is better for you ]; (Mughnee, K;) i. e. صِيَامُكُمْ [ your fasting ]. (TA.) And, secondly, after a word denoting a meaning which is not that of certainty: and thus it is the place of a nom. case; as in the saying [in the Kur lvii. 15], أَلَمْ يَأَنِ لِلَّذِينَ اآمَنُوا أَنٌ تَخْشَعَ قُلُوبُهُمْ [ Hath not the time that their hearts should become submissive, i. e. the time of their hearts' becoming submissive, yet come unto those who have believed? ]: and in the [...]