عود

عَادِ ذ , indecl., with kesr for its termination, is a particle in the sense of اـِنَّ, governing an accus. case, on the condition of its being preceded by a verbal proposition and a conjunction; as in the saying, رَقَدْتُ وَعَادِ أَبَاكَ سَاهِرٌ [ I slept, and verily thy father was waking, or remaining awake, by night ]: ― -b2- it is also an interrogative particle in the sense of هَلْ, indecl., with kesr for its termination, requiring an answer; as in the saying, عَادِ أَبُوكَ مُقِيمٌ [ Is thy father abiding? ]: ― -b3- it also denotes an answer, in the sense of a proposition rendered negative by means of لم or of ما, only; indecl., with kesr for its termination; and this is when it is conjoined with a pronoun; as when an interrogator says, هَلْ صَلَّيْتَ [ Didst thou perform, or hast thou performed, the act of prayer? ], and thou answerest, عَادِنِنى, meaning Verily I (اـِنَّنِى) did not perform, or have not performed, the act of prayer: ― -b4- and some of the people of El-Hijáz suppress the ن in عَادِنِى: both the modes are chaste when عَادِ is used in the sense of اـِنَّ: ― -b5- sometimes, also, it is used by the interrogator and the answerer; the former saying, عَادِ خَرَجَ زَيْدٌ [ Did Zeyd go forth? or has Zeyd gone forth? ], and the latter saying, عَادِهِ, meaning Verily he did not go forth, or has not gone forth: ― -b6- all this is unmentioned by the leading authors on the Arabic language, those of lengthy compositions as well as the epitomisers. (MF, TA.)