و

From Proto-Semitic *wa. Cognate with Hebrew וְ־ (wə-).

and, "comma", "semi-colon"; a divider of words or clauses, particle of connection or continuation often unnecessary to render in translation

yet, but; versatile conjunction determined by context

لَا تَأْكُلِ السَّمَكَ وَتَشْرَبَ اللَّبَنَ

Do not eat fish and drink dairy; (Proverb about illnesses coming from bad combinations; originally the supposed increased risk of contracting leprosy, a myth stemming from fish scales and the white color of milk.)

لَا تَنْهَ عَنْ خُلُقٍ وَتَأْتِيَ مِثْلَهُ

Do not say to stay away from a behavior, while you come with the likes of it; (Practice what you preach.)

while, at the same time, and also do, simultaneously, to do this and to do that concurrently

particle of rephrasing or marking a clause of adposition; and in other words, that is to say, additionally called, i.e.

with, and also, additionally (with following accusative)

وَٱللّٰهِ

particle denoting an oath (with following genitive)


يوم

ar-con

يَوْمَ • (yawma)

From the root ي و م (y-w-m). From Proto-Semitic *yawm-.

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا

It will be, on the Day they see it, as though they had not remained except for an afternoon or a morning thereof.

kaʔannahum yawma yarawnahā lam yalbaṯū ʔillā ʕašiyyatan ʔaw ḍuḥāhā


ألا

أَلَّا • (ʔallā)

compound

أَنْ (ʔan) + لَا (lā)

قَرَّرْتُ أَلَّا أَعْمَلَ فِيهِ

negate a verb if the following verb is in subjunctive

lest, that … not, in order that … not, so as not to


ف

From the Nabataean letter 𐢘 (p, “pē”), derived from the Phoenician letter 𐤐 (p, “pē”), from the Egyptian hieroglyph 𓂋. See also Classical Syriac ܦ (p, “pē”), Hebrew פ (p, “pe”), Ancient Greek Π (P), Latin P.

يَوْمًا فَيَوْمًا

شَيْئًا فَشَيْئًا

لَا تَدْنُ مِنَ الْأَسَدِ فَيَأْكُلَكَ.

Do not approach the lion lest he eat you.

لَا تَكُنْ رَطْبًا فَتُعْصَرَ وَلَا يَابِسًا فَتُكْسَرَ.

Do not be so soft that they squeeze you, nor so hard that they break you.

lā takun raṭban fa-tuʕṣara wa-lā yābisan fa-tuksara.

وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا

wa-lā tajʕal yadaka maḡlūlatan ʔilā ʕunuqika wa-lā tabsuṭhā kulla l-basṭi fa-taqʕuda malūman maḥsūran


ل

دَخَلْتُ ٱلْمَطْبَخَ لِأَشْرَبَ مَاءً.

subjunctive mood
subjunctive mood#English

to, in order to: followed by the subjunctive mood

إِنَّمَا يُرِيدُ اللّٰهُ لِيُذُهِبَ عَنْكُمُ الرِّجْسَ

ʔinnamā yurīdu llāhu liyuḏuhiba ʕankumu r-rijsa

أَرَادَ أراد#Arabic

أَمَرَ أمر#Arabic

used with the verbs أَرَادَ (ʔarāda) and أَمَرَ (ʔamara)

فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا

And so the family of the Pharaoh picked him up, only to become an enemy and a grief.

fāltaqaṭahu ʾālu firʿawna li-yakūna lahum ʿaduwwan wa-ḥazanan

لَامُ الْعَاقِبَة
لام العاقبة#Arabic

only to (لَامُ الْعَاقِبَة (lāmu l-ʕāqiba))


بينما

ar-con

بَيْنَمَا • (baynamā)

بَيْنَمَا (canonical)
baynamā (romanization)

بَيْنَمَا نَحْنُ جُلُوسٌ إِذْ طَلَعَ عَلَيْنَا رَجُلٌ

While we were sitting, a man appeared to us

baynamā naḥnu julūsun ʔiḏ ṭalaʕa ʕalaynā rajulun

أَحْسَنَ إِلَيْكَ سَعْدٌ بَيْنَمَا أَنْتَ أَسَأْتَ إِلَيْهِ

Saad treated you well, whereas you treated him badly

ʔaḥsana ʔilayka saʕdun baynamā ʔanta ʔasaʔta ʔilayhi


لا

From Proto-Semitic *lā. Compare Hebrew לֹא (lo), which, in older texts, is used in the negative imperative and the negative existential indicative.

ar:لا النافية للجنس

أَحْضِرْ وَثَائِقَكَ لَا كُتُبَكَ


אן

ושא אללה אן יכון נור פכאן נור׃

c. 10th century, Saadia Gaon, Tafsir, 1:3:

And God willed there to be light, and then there was light.

wa-šāʔa llāhu ʔan yakūna nūrun fakāna nūrun.


אן

أَنَّ أن#Arabic


אן

Judeo-Arabic spelling of إِنْ (ʔin, “if”)


אלא

head

אלא • (ʔillā)

إِلَّا إلا#Arabic


ما

Cognate with Hebrew מָה (ma) and Ugaritic 𐎎𐎅 (mh).

فَمَا ٱسْتَقَامُوا لَكُمْ فَٱسْتَقِيمُوا لَهُمْ

So as long as they are straight with you, be straight with them.

[…] وَلَا يَأْبَ ٱلشُّهَدَاءُ إِذَا مَا دُعُوا […]

[…] And let not the witnesses refuse when they are called upon. […]

[…] walā yaʔba š-šuhadāʔu ʔiḏā mā duʕū […]

مَا الزَّائِدَة
ما الزائدة#Arabic

A subordinating conjunction following particles or genitival nouns in conditional statements, known as مَا الزَّائِدَة (mā z-zāʔida), 'superfluous mā'

وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ

And they will suffer a painful punishment, as they used to lie.

wa-lahum ʕaḏābun ʔalīmun bi-mā kānū yakḏibūna

أَتَظُنُّ أَنَّكَ بَعْدَ مَا أَحْرَقْتَنِي وَرَقَصْتَ كَٱلشَيْطَانِ فَوْقَ رُفَاتِي

2017, 0:35 from the start, in أَتَظُنُّ أَنَّكَ عِنْدَمَا أَحْرَقْتَنِي [ʔataẓunnu ʔannaka ʕindamā ʔaḥraqtanī], مُهَذِّل الصُّقُور (muhaḏḏil aṣ-ṣuqūr) (actor):

Do you think that, after you set me alight, and you danced like Satan over my ashes

loosely translates to that; introduces a verbal complement to a preposition, standing in place of the definite verbal noun


ولا

ar-con

وَلَا • (wa-lā)

Morphologically وَ (wa, “and”) + لَا (lā, “not”).

أَقْرَأُ ٱلْكِتَابَ وَلَا أَفْهَمُ شَيْئًا مِنْهُ

I’m reading the book, and I do not understand anything in it.

ʔaqraʔu l-kitāba wa-lā ʔafhamu šayʔan minhu

For non-idiomatic uses, see وَ (wa) and لَا (lā).

لَمْ أَشْعُرْ بِٱلْحُزْنِ وَلَا بِٱلْفَرَحِ

لَنْ تَجِدَ خَيْرًا مِن هٰذَا وَلَا فِي أَمْرِيكَا
lan tajida ḵayran min hāḏā wa-lā fī ʔamrīkā
You won’t even find anything better than this in America.

literally, “You won’t find anything better than this, and not in America.”

(idiomatic, used to emphasize a negative) (not) even; (not) at all


أما

head

أَمَّا • (ʔammā)

Maltese: imma

Moroccan Arabic: أما (ʔamma)

→ Azerbaijani: amma

→ Bashkir: әммә (əmmə)

→ Khalaj: əmmâ

→ Classical Persian: اَمَّا (ammā)

Dari: اَمَّا (ammā)

Iranian Persian: اَمَّا (ammâ)

Tajik: аммо (ammo)

→ Hindustani:

Urdu: اَمَّا (ammā)

desc

Hindi: अम्मा (ammā) (literary, uncommon)

→ Ottoman Turkish: اما (ammâ)

Turkish: ama

→ Albanian: ama (Kosovo)

→ Armenian: ամա (ama), ամմա (amma)

→ Laz: ამა (ama)

→ Macedonian: ама (ama)

→ Hausa: àmmā

→ Yoruba:

Latin script: àmọ́

Arabic script: اموَْ

→ Nupe: àmáà

→ Uzbek: ammo

Univerbation of أَن (ʔan, “that”) + مَا (mā, relative), the original thought being “that this matter be touched”, “be it that”, or just a dialectal variant of disjunctive إِمَّا (ʔimmā, “be it that”) as أَمَّا (ʔammā) can well be used for positing two alternatives.

univerbation

إِنَّ سَعْيَكُمْ لَشَتَّى
 فَأَمَّا مَنْ أَعْطَى وَٱتَّقَى
 وَصَدَّقَ بِٱلْحُسْنَى
 فَسَنُيَسِّرُهُ لِلْيُسْرَى
 وَأَمَّا مَن بَخِلَ وَٱسْتَغْنَى
 وَكَذَّبَ بِٱلْحُسْنَى
 فَسَنُيَسِّرُهُ لِلْعُسْرَى

Indeed, your efforts are diverse.
As for he who gives and fears Allah
And believes in the best [reward],
We will ease him toward ease.
But as for he who withholds and considers himself free of need
And denies the best [reward],
We will ease him toward difficulty.

ʔinna saʕyakum lašattā
 fa-ʔammā man ʔaʕṭā wa-ttaqā
 wa-ṣaddaqa bi-l-ḥusnā
 fa-sanuyassiruhu li-l-yusrā
 wa-ʔammā man baḵila wa-staḡnā
 wa-kaḏḏaba bi-l-ḥusnā
 fa-sanuyassiruhu li-l-ʕusrā

وَلَمْ أَرَ كَٱلمَعْرُوفِ؛ أَمَّا مَذَاقُهُ / فَحُلْوٌ، وَأَمَّا وَجْهُهُ فَجَمِيلُ

(Can we date this quote?), (Please provide the book title or journal name):

wa-lam ʔara ka-l-maʕrūfi; ʔammā maḏāquhu / fa-ḥulwun, wa-ʔammā wajhuhu fa-jamīlu

as for; followed by a noun or pronoun, itself followed by the particle فَـ (fa-)


ليس

ar-con

لَيْسَ • (laysa)

Uncertain. Traditionally taken to be a contracted pronunciation of either an earlier form لَيِسَ (layisa), whose ultimate origin is in turn unknown or unexplored, or of لَا (lā, “not”) + an existential أَيْس (ʔays) that has a proposed etymology in Proto-Semitic *ys < *yṯ. This existential would be a native cognate to Hebrew יֵשׁ (yēš) and Akkadian 𒌇 (/išu/, “to have or own; to be”, also used copulatively), although Al-Jallad (2018) expresses doubt that it is anything more than a back-formation from the negative, in other words implying that لَا (lā, “not”) + *أَيْس (*ʔays, existential) is just a folk etymology from which أَيْس (ʔays) was created artificially. Al-Jallad proceeds to attest a form of لَيْسَ (laysa) in a Safaitic inscription dated between the first century BC and the fourth century AD, whose form, he says, invalidates the possibility of an origin in a verb لَيِسَ (layisa); he thereby argues that لَيْسَ (laysa) may either be a loan from Neo-Assyrian 𒆷𒀸𒋗 (la-aš-šu /laššu/, “there is not”) or from Taymanitic 𐪁𐪚𐪏 (lys³ /lāʾis, lāyis/, “not existing or being”).

bor

أَيْنَ الْمَفَرُّ وَالْإِلَهُ الطَّالِبُ
 وَالْأَشْرَمُ الْمَغْلُوبُ لَيْسَ الْغَالِبُ

ʔayna l-mafarru wa-l-ʔilahu ṭ-ṭālibu
 wa-l-ʔašramu l-maḡlūbu laysa l-ḡālibu

(rare, disputed) not (refers to a preceding context)


لما

ar-con

لَمَّا • (lammā)

Univerbation of لِ (li, “for”) + إِمَّا (ʔimmā, as for), the original thought being "for as for [when] this is so".

univerbation

فَلَمَّا لَمْ يَرْتَبِطْ أَوَّلُ الْكَلَامِ بِآخِرِهِ لِأَنَّ أَوَّلَهُ فِعْلٌ وَآخِرُهُ ٱسْمَانِ، وَٱلْأَسْمَاءُ لَا يُعَادَلُ بِهَا ٱلْأَفْعَال، أَدْخَلُوا هُنَاكَ حَرْفًا يَدُلُّ عَلَى أَنَّ مَا بَعْدَهُ مُسَبَّبٌ عَمَّا قَبْلَهُ لَا مَعْنَى لِلْعَطْفِ فِيهِ فَلَمْ يَجِدُوا هَٰذَا الْمَعْنَى إِلَّا فِي الْفَاءِ وَحْدَهَا.

falammā lam yartabiṭ ʔawwalu l-kalāmi biʔāḵirihi liʔanna ʔawwalahu fiʕlun waʔāḵiruhu smāni, wal-ʔasmāʔu lā yuʕādalu bihā l-ʔafʕāl, ʔadḵalū hunāka ḥarfan yadullu ʕalā ʔanna mā baʕdahu musabbabun ʕammā qablahu lā maʕnā lilʕaṭfi fīhi falam yajidū hāḏā l-maʕnā ʔillā fī l-fāʔi waḥdahā.

in view of, the fact that; because, since

إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ

إِلَّا إلا#Arabic

(obsolete) Synonym of إِلَّا (ʔillā, “except”)


إلا

ar-con

إِلَّا • (ʔillā)

→ Azerbaijani: illa

→ Classical Persian: اِلَّا (illā)

→ Northern Kurdish: île, îlla, îlle

→ Ottoman Turkish: الا (illā)

Turkish: illa, ille

→ Swahili: ila

Cognate with Ge'ez አላ (ʾälla), Hebrew אֶלָּא (ʾellā).

رَأَيْتُهُمْ جَمِيعًا إِلّا إِيَّاكَ.

لَوْ كَانَ فِيهِمَا ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا فَسُبْحَـٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ

Had there been within them [i.e., the heavens and earth] any gods besides Allāh, they both would have been ruined. So exalted is Allāh, the Lord of the Throne, above what they describe.

law kāna fīhimā ʔālihatun ʔillā l-lahu lafasadatā fasubḥāna l-lahi rabbi l-ʕarši ʕammā yaṣifūna

(in affirmatives and rhetorical questions) except (for), save (for), but (for), barring; other than, besides, apart from

الصِّحَّةُ تَاجٌ عَلَى رُؤُوسِ الْأَصِحَّاءِ لَا يَرَاهُ إِلَّا الْمَرْضَى.

Health is a crown that is on the heads of the healthy, which only the ill can see.

aṣ-ṣiḥḥatu tājun ʕalā ruʔūsi l-ʔaṣiḥḥāʔi lā yarāhu ʔillā al-marḍā.

إِنْ هُوَ إِلاَّ ذِكْرٌ لِّلْعَالَمِينَ 27 لِمَن شَاء مِنكُمْ أَن يَسْتَقِيمَ 28 وَمَا تَشَاؤُونَ إِلاَّ أَن يَشَاء اللَّهُ رَبُّ الْعَالَمِينَ 29

27 This is but a reminder to the worlds, 28 to those of you who wish to straighten out themselves, 29 and you never wish it except when God wishes it, the Lord of the Worlds.

(in negatives) no more than; nothing more than; nothing but or no one but; only, but


أم

أَمْ • (ʔam)

→ Swahili: ama

Univerbation of the interrogative particle أَ (ʔa) and the conjunction *ٱِم (*im). Compare إِمَّا (ʔimmā) for disjunction.

أَمِنَ الْعِراقِ أَنْتَ أَمْ مِنْ مِصْرَ؟

لَا أَدْرِي أَشَقِيٌّ صَاحِبُكَ أَمْ سَعِيدٌ.

I do not know whether your friend is happy or downhearted.

lā ʔadrī ʔašaqiyyun ṣāḥibuka ʔam saʕīdun.

أَمُحَمَّدٌ أَوْ إِبْرَاهِيمُ أَفْضَلُ أَمْ سَمِيرٌ؟

Is Muhammad or Ibrahim better [than Samir] or is Samir better [than either of them]?

ʔamuḥammadun ʔaw ʔibrāhīmu ʔafḍalu ʔam samīrun?

فَإِن تَوَلَّوْا فَقُلْ آذَنْتُكُمْ عَلَى سَوَاءٍ وَإِنْ أَدْرِي أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ

But if they turn away, then say, “I have announced to [all of] you equally. And I know not whether near or far is that which you are promised.”

fa-ʔin tawallaw fa-qul ʔāḏantukum ʕalā sawāʔin wa-ʔin ʔadrī ʔa-qarībun ʔam baʕīdun mā tūʕadūna

كان قد نفى او تجنب الاجابة في مقابلات سابقة مع الصحيفة حول ما اذا كان قد التقى مسؤولين روسا ام لا.

2017 November 4, “مستشار في حملة ترامب يعترف باجراء اتصالات مع مسؤولين روس”, in Al-Quds, archived from the original on 2017-11-04:

He had denied or avoided answering in previous interviews with the paper regarding whether he had met Russian officials or not.

(chiefly after interrogatives) indicates an exclusive disjunction introduced with أَ (ʔa), as in alternative questions

أَنَا أُحِبُّكَ سَوَاءٌ (أَ)أَحْبَبْتَنِي أَمْ لَمْ تُحِبَّنِي.
ʔanā ʔuḥibbuka sawāʔun (ʔa)ʔaḥbabtanī ʔam lam tuḥibbanī.
I love you, no matter whether you love me or whether you do not love me.

سَأَفُوزُ سَوَاءٌ (أَ)شِئْتَ أَمْ أَبَيْتَ
saʔafūzu sawāʔun (ʔa)šiʔta ʔam ʔabayta
I will win whether you like it or not.

سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَن يَغْفِرَ ٱللّٰهُ لَهُمْ

It is the same for them whether you pray for their forgiveness or whether you do not: Allah will not forgive them.

sawāʔun ʕalayhim ʔastaḡfarta lahum ʔam lam tastaḡfir lahum lan yaḡfira llāhu lahum

indicates an inclusive disjunction introduced with أَ (ʔa) that denotes sameness, indistinguishability, unimportance, insignificance, or indifference


إن

Inherited from Proto-West Semitic *him, from Proto-Semitic *šim.

إِنْ تَدْرُسْ تَنْجَحْ

إِنْ لَا تَدْرُسْ لَا تَنْجَحْ

If you do not study you (will) not succeed.

اَلْمَرْءُ مَقْتُولٌ بِمَا قَتَلَ بِهِ: إِنْ سَيْفًا فَسَيْفٌ، وَإِنْ خِنْجَرًا فَخِنْجَرٌ.

A person is killed by what they are killed with, whether it's a sword, it's a sword, and if it's a dagger, it's a dagger.

al-marʔu maqtūlun bimā qatala bihi: ʔin sayfan fasayfun, waʔin ḵinjaran faḵinjarun.

اَلنَّاسُ مَجْزِيُّونَ بِأَعَمَالِهِمْ: إِنْ خَيْرًا فَخَيْرٌ، وَإنْ شَرًّا فَشَرٌّ.

People are rewarded for their deeds, if it's good, it's good, and if it's evil, it's evil.

an-nāsu majziyyūna biʔaʕamālihim: ʔin ḵayran faḵayrun, waʔin šarran fašarrun.

هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ

(conditional) if (possible, not contrary to fact)


أن

أَنْ • (ʔan)

Probably identical to هَمّ (hamm, “concern”) from the root ه م م (h-m-m), with sound changes typical to Arabic, as e.g. in إن (ʔin). Note also the noun هَن (han, “thing; self, synonym of نَفْس (nafs)”), often mentioned in grammars as one of “the six nouns” also known as “five nouns“, which became obsolete due to often referring to genitalia.

سَيَنْتَخِبُ الشَّعْبُ رَئِيسًا جَدِيدًا بَعْدَ أَنْ يُكْتَبَ الدُّسْتُور.
sayantaḵibu š-šaʕbu raʔīsan jadīdan baʕda ʔan yuktaba ad-dustūr.
The people will elect a new president after the constitution is written.

literally, “...after [that] the constitution be written”

أُرِيدُ أَنْ آكُلَ.
ʔurīdu ʔan ʔākula.
I want to eat.

أُرِيدُ أَنْ يَأْكُلَ.
ʔurīdu ʔan yaʔkula.
I want him to eat.

introduces a verb clause in place of the definite verbal noun

to, that; introduces a subjunctive verb (often corresponding to the English infinitive)

سَبَقَ أَنْ قُلْتُ لَكَ ذٰلِكَ

سَبَقَ أَنْ قُلْتُ لَكَ ذٰلِكَ

سَبَقَ أَنْ قُلْتُ لَكَ ذٰلِكَ
sabaqa ʔan qultu laka ḏālika
I already told you so.
(literally, “it has passed that I told you so.”)

سَبَقَ أَنْ قُلْتُ لَكَ ذٰلِكَ

سَبَقَ أَنْ قُلْتُ لَكَ ذٰلِكَ

اِنْتَخَبَ الشَّعْبُ رَئِيسًا جَدِيدًا بَعْدَ أَنْ كُتِبَ الدُّسْتُور.
intaḵaba š-šaʕbu raʔīsan jadīdan baʕda ʔan kutiba ad-dustūr.
The people elected a new president after the constitution was written.
(literally, “...after [that] the constitution was written”)

وَنَادَىٰ أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا ۖ قَالُوا نَعَمْ ۚ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَن لَّعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ

وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَلْقِ عَصَاكَ

And we intimated to Moses, “throw your staff!”

أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱللّٰهُ.

I bear witness that there is no god except Allah.

عَلِمْتُ أَنْ سَيُسَافِرُ زُهَيْرٌ

وَآخِرُ دَعْوَاهُمْ أَنِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَالَمِينَ

And the last of their call will be [that] "Praise to Allah, Lord of the worlds!"

wa-ʔāḵiru daʕwāhum ʔani l-ḥamdu li-llahi rabbi l-ʕālamīna

أَنَّ أن#Arabic

وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَـٰمَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَـٰفِلِينَ

And (remember) when your Lord brought forth from the Children of Adam, from their loins, their seed (or from Adam's loin his offspring) and made them testify as to themselves (saying): "Am I not your Lord?" They said: "Yes! We testify," lest you should say on the Day of Resurrection: "Verily, we have been unaware of this."


أن

أَنَّ • (ʔanna)

أَنَّ (canonical)
ʔanna (romanization)
أَنَّ (stem)
أَنِّي (feminine first-person masculine singular)
أَنَّنِي (feminine first-person masculine singular)
أَنَّنَا (common-gender dual feminine first-person masculine plural)
أَنَّا (common-gender dual feminine first-person masculine plural)
أَنَّكَ (masculine second-person singular)
أَنَّكِ (feminine second-person singular)
أَنَّكُمَا (common-gender dual second-person)
أَنَّكُمْ (masculine plural second-person)
أَنَّكُنَّ (feminine plural second-person)
أَنَّهُ (masculine singular third-person)
أَنَّهَا (feminine singular third-person)
أَنَّهُمَا (common-gender dual third-person)
أَنَّهُمْ (masculine plural third-person)
أَنَّهُنَّ (feminine plural third-person)

Adverbial accusative of the noun underlying the former conjunction.

هَلْ تَعْلَمُ أَنَّنِي أَطْوَلُ مِنْكَ؟

أَعْرِفُ أَنَّ ٱبْنَكَ سَرَقَ سَيَّارَتِي.

that (introduces an equational clause or a verb phrase)


أو

أَوْ • (ʔaw)

→ Swahili: au

From Proto-Semitic *ʔaw. Cognate with Hebrew אוֹ (’o), Ugaritic 𐎜 (ủ /ʾō/).

كُلِ التَّمْرَ الْهِنْدِيَّ أَوِ ٱشْرَبِ الْبُرْتُقَالَ.

Eat the tamarind! Or drink the orange-juice!

kuli t-tamra l-hindiyya ʔawi šrabi l-burtuqāla.

كُلُّ شَيْءٍ إِمَّا مَوْجُودٌ أَوْ غَيْرُ مَوْجُودٍ.

Every object is either existent or inexistent.

kullu šayʔin ʔimmā mawjūdun ʔaw ḡayru mawjūdin.

لَا أَدْرِي هَلْ صَاحِبُكَ شَقِيٌّ أَوْ سَعِيدٌ.

lā ʔadrī hal ṣāḥibuka šaqiyyun ʔaw saʕīdun.

(only in declaratives) indicates an exclusive disjunction


منذ

مُنْذُ • (munḏu)

Maltese: mindu

مَا خَرَجَ مِنَ ٱلْبَيْتِ مُنْذُ نَزَلَ ٱلْمَطَرُ.

He has not stepped out of the house since the rain set in.

mā ḵaraja mina l-bayti munḏu nazala l-maṭaru.

اِسمُهُ عِزُّهُ مُنْذُ كَانَ الجُدُود

1925, “النشيد الوطني اللبناني [The Lebanese National Anthem]”, رشيد نخلة [Rashid Nakhle] (lyrics), وديع صبرا [[[w:Wadih Sabra|Wadih Sabra]]] (music):

Its name has been its glory since the time of [our] ancestors.


كما

كَمَا • (kamā)

→ Salar: kema

→ Swahili: kama

كَ (ka, “like”) + مَا (mā, “that”). Cognate with Ge'ez ክመ (kəmä), Hebrew כמו.

وَإِذَا بَلَغَ ٱلْأَطْفَالُ مِنْكُمُ ٱلْحُلُمَ فَلْيَسْتَأْذِنُوا كَمَا ٱسْتَأْذَنَ ٱلَّذِينَ مِنْ قَبْلِهِمْ

And when the children among you reach puberty, let them ask permission as those before them have asked.

wa-ʔiḏā balaḡa l-ʔaṭfālu minkumu l-ḥuluma falyastaʔḏinū kamā staʔḏana llaḏīna min qablihim


بل

بَلْ • (bal)

desctree

→ Classical Persian: بَلْکِه (balki)
→ Armenian: բալքի (balkʻi)
→ Old Anatolian Turkish: بلكه (bälki)
Azerbaijani: bəlkə (“maybe, perhaps”)
Khalaj: bəlki (“maybe, perhaps”)
Ottoman Turkish: بلكه (“certainly, beyond any doubt; even; perhaps”)
Turkish: belki (“maybe, perhaps”)
→ Crimean Tatar: belki (“maybe, perhaps”)
→ Hijazi Arabic: بلكن (balkin, “maybe, perhaps”), بلكي (balki) (archaic)
→ South Levantine Arabic: بلكي (balki, “perhaps”), بلكن (balken), بركي (barki)
→ Libyan Arabic: بلكي (balki, “perhaps”)
→ Cypriot Arabic: perki (“maybe, perhaps”)
→ Laz: ბექითა (bekita)
→ Macedonian: белки (belki, “perhaps, possibly”), белким (belkim, “perhaps, possibly”)
→ Zazaki: belki (“maybe, perhaps”)
→ Hindustani:
Hindi: बल्कि (balki)
Urdu: بلکہ (balki, “but”)
→ Phalura: bálki (“but”)
→ Uyghur: بەلكى (belki, “maybe, perhaps”)
→ Uzbek: balki (“maybe, perhaps”)
→ Bashkir: бәлки (bəlki, “maybe, perhaps”)
→ Kazakh: бәлки (bälki), бәлкім (bälkım, “maybe, perhaps”)
→ Kyrgyz: балки (balki), балким (balkim, “maybe, perhaps”)

لَا يَكْرَهُهَا، بَل يُحِبُّهَا

He doesn’t hate her, but rather loves her.

جَاءَتْ سُعَادُ، بَلْ سَلْمَى

It wasn't Su'ad that came, but rather Salma.

(after an affirmative) used to cancel what precedes it and confirm what follows it


كأن

ar-con

كَأَنَّ • (kaʔanna)

كَأَنَّ (canonical)
kaʔanna (romanization)
كَأَنَّ (stem)
كَأَنَّنِي (feminine first-person masculine singular)
كَأَنَّنَا (common-gender dual feminine first-person masculine plural)
كَأَنَّكَ (masculine second-person singular)
كَأَنَّكِ (feminine second-person singular)
كَأَنَّكُمَا (common-gender dual second-person)
كَأَنَّكُمْ (masculine plural second-person)
كَأَنَّكُنَّ (feminine plural second-person)
كَأَنَّهُ (masculine singular third-person)
كَأَنَّهَا (feminine singular third-person)
كَأَنَّهُمَا (common-gender dual third-person)
كَأَنَّهُمْ (masculine plural third-person)
كَأَنَّهُنَّ (feminine plural third-person)


كأن

كَأَنْ • (kaʔan)

فَجَعَلْنَاهَا حَصِيدًا كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ كَذٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ

We make it as a harvest, as if it had not flourished yesterday. Thus do We explain in detail the signs for a people who give thought.

fa-jaʕalnāhā ḥaṣīdan kaʔan lam taḡna bi-l-ʔamsi kaḏālika nufaṣṣilu l-ʔāyāti li-qawmin yatafakkarūna


كأنما

كَأَنَّمَا • (kaʔannamā)

كَأَنَّمَا (canonical)
kaʔannamā (romanization)

af

كَأَنَّ (kaʔanna) + مَا (mā)

[…] مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا ٱلنَّاسَ جَمِيعًا […]

...whoever kills a soul unless for a soul or for corruption done in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely...

[…] man qatala nafsan biḡayri nafsin ʔaw fasādin fī l-ʔarḍi fa-kaʔannamā qatala n-nāsa jamīʕan wa-man ʔaḥyāhā fa-kaʔannamā ʔaḥyā n-nāsa jamīʕan […]


לכי

תׄם קאל אללה למוסי אדכׄל אלי פרעון פאני קד קוית קלבה וקלב קואדה לכי אחל אפאתי הדׄה בהם׃

c. 10th century, Saadia Gaon, Tafsir, 10:1:

Then God said to Moses: Come to Pharaoh for I have just strengthened his heart and the heart of his commanders so that I might set upon them these my plagues.

ṯumma qāla llāhu limūsā dḵul ʔilā firʕawna faʔinnī qad qawwaytu qalbahu wa-qalba quwwādihi likay ʔuḥilla ʔāfātī hāḏihi bahum.

لِكَيْ لكي#Arabic

Judeo-Arabic spelling of لِكَيْ (likay, “so that, in order that”)


ثم

ar-con

ثُمَّ • (ṯumma)

→ Ottoman Turkish: ثم (sümme)

then, afterward, subsequently; used to indicate order of time, being later occurring, or even in lesser degree of impressiveness

and again; used when repeating a word or short phrase in order to emphasize it

أَعْجَبَنِي مَا صَنَعْتَ اليَوْمَ ثُمَّ مَا صَنَعْتَ أَمْسِ أَعْجَبُ

What you did today caused me to be impressed; accordingly what you did yesterday was most impressive.

ʔaʕjabanī mā ṣanaʕta l-yawma ṯumma mā ṣanaʕta ʔamsi ʔaʕjabu

and so or also, likewise, accordingly, moreover, furthermore, additionally so; used to denote a speaker's order of enunciation, not indicating a sequence or delay of occurrence between two statements


أي

أَيْ • (ʔay)


لو

لَوْ • (law)

Gulf Arabic: لو (law)

South Levantine Arabic: لو (law)

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا ٱللّٰهُ لَفَسَدَتَا

Had there been within the heavens and earth gods besides Allah, they both would have been ruined.

law kāna fīhimā ʔālihatun ʔillā llāhu la-fasadatā

أَوَلَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ ٱلْأَرْضَ مِن بَعْدِ أَهْلِهَا أَن لَّوْ نَشَاءُ أَصَبْنَاهُم بِذُنُوبِهِمْ وَنَطْبَعُ عَلَى قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ

Has it not become clear to those who inherited the earth after its [previous] people that if We willed, We could afflict them for their sins? But We seal over their hearts so they do not hear.

ʔawalam yahdi li-llaḏīna yariṯūna l-ʔarḍa min baʕdi ʔahlihā ʔan llaw našāʔu ʔaṣabnāhum bi-ḏunūbihim wa-naṭbaʕu ʕalā qulūbihim fahum lā yasmaʕūna

يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ

The criminal will wish that he could be ransomed from the punishment of that Day by his children.

yawaddu l-mujrimu law yaftadī min ʕaḏābi yawmiʔiḏin bi-banīhi

رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ

Perhaps those who disbelieve will wish that they had been Muslims.

rubamā yawaddu allaḏīna kafarū law kānū muslimīna

وَدَّ ود#Arabic

that (often used with the verb وَدَّ (wadda))

وَقَالَ ٱلَّذِينَ ٱتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّؤُوا مِنَّا

Those who followed will say, "If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us."

wa-qāla llaḏīna ttabaʕū law ʔanna lanā karratan fa-natabarraʔa minhum kamā tabarraʔū minnā


ولو

وَلَوْ (canonical)
wa-law (romanization)

→ Malay: walau

قُل لَّا يَسْتَوِي ٱلْخَبِيثُ وَٱلطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ ۚ فَٱتَّقُوا اللّٰهَ يَا أُولِي ٱلْأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ

Say, "Not equal are the evil and the good, although the abundance of evil might impress you." So fear Allah, O you of understanding, that you may be successful.

qul lā yastawī l-ḵabīṯu waṭ-ṭayyibu walaw ʔaʕjabaka kaṯratu l-ḵabīṯi fa-ttaqū llāha yā ʔulī l-ʔalbābi laʕallakum tufliḥūna

وَيُحِقُّ اللهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ

And Allah will establish the truth by His words, even if the criminals dislike it.

wayuḥiqqu llāhu l-ḥaqqa bikalimātihi walaw kariha l-mujrimūna


لكن

لٰكِنَّ • (lākinna)

لٰكِنَّ (canonical)
lākinna (romanization)
لٰكِنَّ (stem)
لٰكِنَّنِي (feminine first-person masculine singular)
لٰكِنَّنَا (common-gender dual feminine first-person masculine plural)
لٰكِنَّكَ (masculine second-person singular)
لٰكِنَّكِ (feminine second-person singular)
لٰكِنَّكُمَا (common-gender dual second-person)
لٰكِنَّكُمْ (masculine plural second-person)
لٰكِنَّكُنَّ (feminine plural second-person)
لٰكِنَّهُ (masculine singular third-person)
لٰكِنَّهَا (feminine singular third-person)
لٰكِنَّهُمَا (common-gender dual third-person)
لٰكِنَّهُمْ (masculine plural third-person)
لٰكِنَّهُنَّ (feminine plural third-person)

Uncertain. Bravmann proposes an origin in إِلَّا كَانَ (ʔillā kāna, “except that [it/he] were”), but does not provide a convincing explanation for the contraction of the ā or for the suspicious similarity to أَنْ (ʔan) and أَنَّ (ʔanna) in the alternation of the ending.


لكن

لٰكِنْ • (lākin)

South Levantine Arabic: لاكن (lāken)

desctree

→ Classical Persian: لیکِن (lēkin), لَٰکِن (lākin), لَاکِن (lākin)
Dari: لیکِن (lēkin)
Iranian Persian: لیکِن (liken) (uncommon)
Tajik: лекин (lekin)
→ Azerbaijani: lakin
→ Bengali: লেকিন (lekin)
→ Chagatai:
Uyghur: لېكىن (lëkin)
Uzbek: lekin
→ Hindustani:
Hindi: लेकिन (lekin)
Urdu: لیکِن (lekin)
→ Kurdish:
Central Kurdish: لێکن (lêkin)
Northern Kurdish: lêkin, lê
→ Punjabi:
Gurmukhi script: ਲੇਕਿਨ (lekin)
Shahmukhi script: لیکن (lekin, lekan)

→ Swahili: lakini

→ Ottoman Turkish: لكن (lakin)

Turkish: lakin

لَمْ يُسَافِرِ الطُّلَابُ لٰكِنْ وَكِيلُهُمْ

The students didn’t travel but their principal did.


תׄם

תׄם מאת יוסף וגׄמיע אכׄותה וגׄמיע אהל דׄלך אלגׄיל׃

c. 10th century, Saadia Gaon, Tafsir, 1:6:

Then Joseph died and all his brethren and all the people of that generation.

ṯumma māta yūsufu wa-jamīʕu ʔiḵwatihi wa-jamīʕu ʔahli ḏālika l-jīli.

ثُمَّ ثم#Arabic

Judeo-Arabic spelling of ثُمَّ (ṯumma, “then”)


لأن

ar-con

لِأَنَّ • (liʔanna)

لِأَنَّ (canonical)
liʔanna (romanization)
لِأَنَّ (stem)
لِأَنَّنِي (feminine first-person masculine singular)
لِأَنَّنَا (common-gender dual feminine first-person masculine plural)
لِأَنَّكَ (masculine second-person singular)
لِأَنَّكِ (feminine second-person singular)
لِأَنَّكُمَا (common-gender dual second-person)
لِأَنَّكُمْ (masculine plural second-person)
لِأَنَّكُنَّ (feminine plural second-person)
لِأَنَّهُ (masculine singular third-person)
لِأَنَّهَا (feminine singular third-person)
لِأَنَّهُمَا (common-gender dual third-person)
لِأَنَّهُمْ (masculine plural third-person)
لِأَنَّهُنَّ (feminine plural third-person)

Morphologically لِـ (li-, “for”) + أَنَّ (ʔanna, “that”)


لأن

ar-con

لِأَنْ • (liʔan)

Compound of لِـ (li-, “for”) + أَنْ (ʔan, “that”) with the same grammatical rules as أَنْ (ʔan, “to, that”).

that, for that, so that, in order that, in order to (used with the subjunctive)


إذا

إِذَا • (ʔiḏā)

Equivalent to a univerbation of إِن (ʔin, “if, introduces protasis”) + ذَا (ḏā, “this, demonstrative pronoun”). A retroactively added protasis may be instead understood by the hearer as a new main clause, therefore “when” became “then”. Like in Latin—well-known—relative pronouns are used as proximal demonstrative pronouns indistinctly: quod erat demonstrandum.
Compare to Hebrew אָז (ʾāz, “so, therefore, then”), Hebrew אַזַי, Aramaic אֱדַיִן (ʾĕḏáyin, “then, at that time”), which may in lack of attestations of conjunctional use instead parallel هٰذَا (hāḏā) however.

cog

إِذَا جِئْتَ فَاتَّصِلْ بِي

وَٱبْتَلُوا ٱلْيَتَامَى حَتَّى إِذَا بَلَغُوا ٱلنِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَٱدْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ وَكَفَى بِٱللَّهِ حَسِيبًا

And examine the orphans till they seem able to bear intercourse. If you sense prudence from them, pass their money to them, and do not eat it extravangantly nor hastily before their growing up. Whoever is rich should abstain, and whoever is poor may eat [from it] as is custom. And when you pass them the money, summon someone to be a witness against them. It is Allah who is the Reckoner [and who counts your deeds].

wa-btalū l-yatāmā ḥattā ʔiḏā balaḡū n-nikāḥa fa-ʔin ʔānastum minhum rušdan fa-dfaʕū ʔilayhim ʔamwālahum wa-lā taʔkulūhā ʔisrāfan wa-bidāran ʔan yakbarū wa-man kāna ḡaniyyan fal-yastaʕfif wa-man kāna faqīran fal-yaʔkul bi-l-maʕrūfi fa-ʔiḏā dafaʕtum ʔilayhim ʔamwālahum fa-ʔašhidū ʕalayhim wa-kafā bi-llahi ḥasīban

إِذَا الشَّعْبُ يَوْمًا أَرَادَ الْحَيَاة / فَلَا بُدَّ أَنْ يَسْتَجِيبَ الْقَدَر

1930s, “حُمَاةَ ٱلْحِمَى”, أَبُو ٱلْقَاسِمِ ٱلشَّابِيّ, مُصْطَفَى صَادِق الرَّافِعِي (lyrics), مُحَمَّد عَبْدُ ٱلْوَهَّاب (music):

When a prideful people wills to live, / Destiny itself will grant their wish.

ʔiḏā aš-šaʕbu yawman ʔarāda l-ḥayā(t) / fa-lā budda ʔan yastajība l-qadar

خَرَجْتُ فَإِذَا الْمَطَرُ يَنْهَمِرُ

وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَلْقِ عَصَاكَ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ

And We inspired Moses [and said,] "Cast your staff", whereupon it devoured what they were forging.

wa-ʔawḥaynā ʔilā mūsā ʔan ʔalqi ʕaṣāka fa-ʔiḏā hiya talqafu mā yaʔfikūna

(indicates perception, as of a sudden or concurrent action) (with فَ (fa, “then”)) and then, and; thereupon, whereupon; when behold, then behold


حتى

ar-con

حَتَّى • (ḥattā)

* Traditionally, Arabic grammarians link it to the root ح ت ت (ḥ-t-t) in the senses of "to scrape or rub off", "to remove or destroy", "to end something", "to drive back or repel"; hence the meaning of an end-limit, the ending barrier or the point that holds back. Such a derivation would be highly irregular.
* Some classical dialects attest the word as عَتَّى (ʕattā), which is closer to the usual Semitic form found in Ugaritic 𐎓𐎄 (ʿd), Hebrew עַד (ʿaḏ), Aramaic עַד (ʿaḏ), and Akkadian 𒀀𒁲 (adi). If this is related, it could be connected with the root ع ت ي (ʕ-t-y), meaning "to be excessive", "to push the limits or be at the threshold", "to be extremely old or at the extreme end of life".
* Al-Jallad proposes an etymology from حَدّ (ḥadd, “limit”) + a conjunction *tay, as seen in مَتَى (matā, “when”, literally “what + *tay”) and North Levantine Arabic تَـ (ta-).

خَرَجَ النَّاسُ حَتَّى ٱلْأَطْفَالُ.

The people went forth, even the children

كُلُّ تَعْمِيمٍ بَاطِلٌ، حَتَّى هَذَا التَّعْمِيمُ.

All generalizations are false, including this one.

kullu taʕmīmin bāṭilun, ḥattā hāḏā t-taʕmīmu.


إذ

إِذْ • (ʔiḏ)

Clipping of إِذَا (ʔiḏā) used to underscore a particular point in time, perhaps analogical to the relations of other conjunctions like إِمَّا (ʔimmā) and إِن (ʔin).

وَعَوْدُ خَافِضٍ لَدَى عَطْفٍ عَلَى / ضَمِيرِ خَفْضٍ لَازِمًا قَدْ جُعِلَا / وَلَيْسَ عِنْدِي لَازِمًا إِذْ قَدْ أَتَى / فِي ٱلنَّظْمِ وَٱلنَّثْرِ الصَّحِيحِ مُثْبَتَا

And the return of a preposition when conjoined to a genitive pronoun, / It is made necessary with a genitive pronoun, / But it is not necessary in my opinion, because it has come, / In both authentic, sound poetry and prose, it is established.

waʕawdu ḵāfiḍin ladā ʕaṭfin ʕalā / ḍamīri ḵafḍin lāziman qad juʕilā / walaysa ʕindī lāziman ʔiḏ qad ʔatā / fī n-naẓmi wan-naṯri ṣ-ṣaḥīḥi muṯbatā

[العطف على الضمير المخفوض] - قال المؤلف رحمه الله: «وعود خافض لدى عطف على ضمير خفض لازماً قد جعلا وليس عندي لازماً إذ قد أتى في النظم والنثر الصحيح مثبتا» - (عودُ): مبتدأ خبره جملة: (قد جُعل). - (ولازماً) المفعول الثاني لجُعل مقدم، ونائب الفاعل في جُعل مستتر هو المفعول الأول.

a. 2001, al-Uthaymin, “Part 52 - The conjunction with a genitive pronoun”, in Sharh (Explanation of) Alfiyyah Ibn Malik, page 573 (page 14 in-book online):

[Section: The conjunction with a genitive pronoun] - The author [Ibn Malik], may Allah have mercy on him, said: "Returning the preposition when conjoining to a genitive pronoun is obligatory. However, in my opinion, it is not obligatory because it has been confirmed in both poetry and prose." - ‘(عودُ):’ A subject, with its predicate being the clause: ‘(قد جُعل)’. - The term '(ولازماً)' is the second object of 'جُعل' and is advanced, while the hidden subject of 'جُعل' is the first object.


لكي

لِكَيْ • (likay)

in order that (followed by the subjunctive)


ولكن

وَلٰكِنْ or وَلٰكِنَّ • (wa-lākin or wa-lākinna)

وَلٰكِنْ (canonical)
وَلٰكِنَّ (canonical)
wa-lākin (romanization)
wa-lākinna (romanization)

desc

→ Classical Persian: وَلیکِن (walēkin), وَلی (walē), وَلَٰکِن (walākin) (archaic), وَلَاکِن (walākin) (archaic)

Dari: وَلی (walē)

Iranian Persian: وَلی (vali)

Tajik: вале (vale)

→ Southern Kurdish: وەلێ (welê)


حينما

ar-con

حِينَمَا • (ḥīnamā)

حِينَمَا (canonical)
ḥīnamā (romanization)

حِينَ (ḥīna) + مَا (mā)

affix

حِينَ (ḥīna) + مَا (mā)


كي

ar-con

كَيْ • (kay)

From Proto-Semitic *kiyā, a deictic particle, related to *ka.

عَلَيْكَ أَنْ تَدْرُسَ كَيْ تَنْجَحَ.


حين

حِينَ • (ḥīna)

حين سمح يهوه أن يُقتَل ابنه تحمَّل وجعًا يفوق الوصف لِيُحرِّرَنا من الخطية والموت.

When Jehovah allowed his Son to be killed, he endured pain that goes beyond description to free us from sin and death.


بما

بِمَا • (bi-mā)

اَلْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللّٰهِ غَيْرَ الْحَقِّ وَكُنْتُم عَنْ آيَاتِهِ تَسْتَكْبِرُونَ

al-yawma tujzawna ʕaḏāba l-hūni bimā kuntum taqūlūna ʕalā llāhi ḡayra l-ḥaqqi wakuntum ʕan ʔāyātihi tastakbirūna


عندما

عِنْدَمَا • (ʕindamā)

عِنْدَمَا (canonical)
ʕindamā (romanization)

عِنْدَ (ʕinda) + مَا (mā)

affix

عِنْدَ (ʕinda) + مَا (mā)

عِنْدَمَا كَانَ جَالِسًا بِالْقُرْبِ مِنْ زَوْجَتِهِ... صَرَخَتْ فِي وَجْهِ قَائِلَةً: اِبْتَعِدْ عَنِّي!

When he was sitting next to his wife... she yelled into his face, saying: Go away from me!

ʕindamā kāna jālisan bi-l-qurbi min zawjatihi... ṣaraḵat fī wajhi qāʔilatan: ibtaʕid ʕannī!


فيما

ar-con

فِيمَا • (fīmā)

Composed of فِي (fī, “in”) + ـمَا (-mā, “what”).

فِيمَا مَضَى


حيث

حَيْثُ • (ḥayṯu)

Moroccan Arabic: حيت (ḥīt)

وَإِذْ قُلْنَا ٱدْخُلُوا هَٰذِهِ ٱلْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَٱدْخُلُوا ٱلْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَغْفِرْ لَكُمْ خَطَايَاكُمْ وَسَنَزِيدُ ٱلْمُحْسِنِينَ

waʔiḏ qulnā dḵulū hāḏihi l-qaryata fakulū minhā ḥayṯu šiʔtum raḡadan wadḵulū l-bāba sujjadan waqūlū ḥiṭṭatun naḡfir lakum ḵaṭāyākum wasanazīdu l-muḥsinīna


لكيلا

head

لِكَيْلَا • (likaylā)

لِكَيْلَا (canonical)
likaylā (romanization)

Morphologically from لِكَيْ (likay) + لَا (lā).


لئلا

لِئَلَّا • (liʔallā)

لِئَلَّا (canonical)
liʔallā (romanization)


عما

ar-con

عَمَّا • (ʕammā)

عَنْ (ʕan) + مَا (mā).

af

عَنْ (ʕan) + مَا (mā)


متى ما

ar-con

مَتَى مَا • (matā mā)

مَتَى مَا (canonical)
matā mā (romanization)

متى (“when; whenever”) + ـمَا (-mā, “soever”).

affix

مَتَى مَا تَجِئْ عِنْدِي أَسْعَدْ كَثِيرًا

Whenever you come by my place, I feel so happy.

أَعْلَمُ أَنِّي مَتَى مَا يَأْتِنِي قَدَرِي * فَلَيْسَ يَحْبِسُهُ شُحٌّ وَلَا شَفَقُ

7th century CE, Kaʿb ibn Zuhayr, أَعلَمُ أَنّي مَتى ما يَأتِني قَدَري [My Fate]:

I know so well that when my fate
Comes by for me, neither grudging
Nor pitying can hold him back.

ʔaʕlamu ʔannī matā mā yaʔtinī qadarī * falaysa yaḥbisuhu šuḥḥun walā šafaqū


إما

ar-con

إِمَّا • (ʔimmā)

Univerbation of إِن (ʔin, “if”) + مَا (mā, relative).

univerbation

كُلُّ شَيْءٍ إِمَّا مَوْجُودٌ وَإِمَّا مَعْدُومٌ.

Every object is either existent or inexistent.

kullu šayʔin ʔimmā mawjūdun waʔimmā maʕdūmun.

قَالُوا يَا مُوسَى إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَى

They said: O Moses! Either throw first, or let us be the first to throw?

qālū yā mūsā ʔimmā ʔan tulqiya waʔimmā ʔan nakūna ʔawwala man ʔalqā

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

Lo! We have guided him by the way, whether he be grateful or ungrateful.

ʔinnā hadaynāhu s-sabīla ʔimmā šākiran wa-ʔimmā kafūran

used for disjunction, both posited as equal alternatives, either … or, be it that, whether, may it be that, etc.


إما

ar-con

إِمَّا • (ʔimmā)

فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي

fa-ʔimmā tarayinna mina l-bašari ʔaḥadan fa-qūlī


مذ

مُذْ • (muḏ)

Newborn and adult,

Al-A'sha وَمَا زِلْتُ أَبْغِي ٱلْمَالَ مُذْ أَنَا يَافِعٌ وَلِيدًا وَكَهْلًا حِينَ شِبْتُ وَأَمْرَدَا wamā ziltu ʔabḡī l-māla muḏ ʔanā yāfiʕun walīdan wakahlan ḥīna šibtu waʔamradā I've long'd for wealth Since I was young

Al-Mutanabbi
أَرَى ٱلْعِرَاقَ طَوِيلَ اللَّيْلِ مُذْ نُعِيَتْ
فَكَيْفَ لَيْلُ فَتَى الفِتْيَانِ فِي حَلَبِ
ʔarā l-ʕirāqa ṭawīla l-layli muḏ nuʕiyat
fakayfa laylu fatā l-fityāni fī ḥalabi

(please add an English translation of this quotation)

مُنْذُ منذ#Arabic


كلما

كُلَّمَا • (kullamā)

كُلَّمَا (canonical)
kullamā (romanization)

كُلَّ (kulla, “every”) + مَا (mā, “that”).

af

كُلَّمَا أَكَلْتُ التُّفَاحَ مَرِضْتُ.

كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا

kullamā daḵala ʕalayhā zakariyyā l-miḥrāba wajada ʕindahā rizqan

وَبِالْجُمْلَةِ فَكُلَّمَا نَقَصَ الْعَقْلُ تَوَهَّمَ صَاحِبُهُ أَنَّهُ أَوْفَرُ النَّاسِ عَقْلًا وَأَكْمَلُ تَمْيِيزًا

a. 1064, اِبْن حَزْم اَلْأَنْدَلُسِيّ [ibn ḥazm al-ʔandalusiyy], اَلْأَخْلَاق وَٱلسِّيَر [al-ʔaḵlāq was-siyar], pages 77-78:

In sum, the weaker the intelligence the more the man imagines himself well endowed and in possession of excellent powers of perception

كُلَّمَا زَادَ الْمُسْتَبِدُّ ظُلْمًا وَٱعْتِسَافًا زَادَ خَوْفُهُ مِنْ رَعِيَّتِهِ وَحَتَّى مِنْ حَاشِيَتِهِ، وَحَتَّى مِنْ هَوَاجِسِهِ وَخَيَالَاتِهِ. وَأَكْثَرُ مَا تُخْتَمُ حَيَاةُ الْمُسْتَبِدِّ بِٱلْجُنُونِ التَّامِّ.

a. 1902, عَبْد الرَّحْمٰن اَلْكَوَاكِبِيّ [ʕabd ar-raḥmān al-kawākibiyy], طَبَائِع ٱلِٱسْتِبْدَاد وَمَصَارِع ٱلِٱسْتِعْبَاد, page 51:


حيثما

ar-con

حَيْثُمَا • (ḥayṯumā)

حَيْثُمَا (canonical)
ḥayṯumā (romanization)

وَحَيْثُ مَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ

wherever you are, turn your faces towards it

waḥayṯu mā kuntum fawallū wujūhakum šaṭrahu

10th century, Al-Mutanabbi
وَهَكَذَا كُنْتُ فِي أَهْلِي وَفِي وَطَنِي / إِنَّ النَّفِيسَ غَرِيبٌ حَيْثُمَا كَانَا
wahakaḏā kuntu fī ʔahlī wafī waṭanī / ʔinna n-nafīsa ḡarībun ḥayṯumā kānā


ريثما

رَيْثَمَا • (rayṯamā)

رَيْثَمَا (canonical)
rayṯamā (romanization)

رَيْث (rayṯ) + مَا (mā)

affix

رَيْث (rayṯ) + مَا (mā)


حالما

ar-con

حَالَمَا • (ḥālamā)

حَالَمَا (canonical)
ḥālamā (romanization)

حَالَ (ḥāla) + مَا (mā)

affix

حَالَ (ḥāla) + مَا (mā)

as soon as, the moment that, right after, on, just at, no sooner than, immediately after


حتام

ar-con

حَتَّامَ • (ḥattāma)

حَتَّامَ (canonical)
ḥattāma (romanization)

حَتَّى (ḥattā) + مَا (mā)

affix

حَتَّى (ḥattā) + مَا (mā)


مثلما

ar-con

مِثْلَمَا • (miṯlamā)

مِثْلَمَا (canonical)
miṯlamā (romanization)

مِثْلَ (miṯla, “like”) + مَا (mā, “that”).

compound

قَدْ يُرْتَكَبُ الظُّلْمُ بِالْإِحْجَامِ عَنِ الْفِعْلِ، مِثْلَمَا يُرْتَكَبُ بِإِتْيَانِهِ.

2019 [2010], Marcus Aurelius, “قطوف من «التأمُّلات»”, in عَادِل مُصْطَفَى [ʕādil muṣṭafā], transl., اَلتَّأَمُّلَات [at-taʔammulāt], Windsor, United Kingdom: Hindawi Foundation, →ISBN, page 255:


لولا

ar-con

لَوْلَا • (lawlā)

لَوْلَا (canonical)
lawlā (romanization)

لَوۡلَاۤ أَنتُمۡ لَكُنَّا مُؤۡمِنِينَ

If it weren't for you, we would have been believers


إذا ما

إِذَا مَا • (ʔiḏā mā)

إِذَا مَا (canonical)
ʔiḏā mā (romanization)

إِذَا (ʔiḏā, “when; if”) + ـمَا (-mā, “soever”).

affix

وَإِذَا مَا أُنْزِلَتْ سُورَةٌ نَظَرَ بَعْضُهُمْ إِلَى بَعْضٍ هَلْ يَرَاكُم مِنْ أَحَدٍ ثُمَّ ٱنْصَرَفُوا

And when a verse was revealed, they would look at one another, "Is there anybody who can see you?" Then they would walk away.

waʔiḏā mā ʔunzilat sūratun naẓara baʕḍuhum ʔilā baʕḍin hal yarākum min ʔaḥadin ṯumma nṣarafū

إِذَا مَا ٱلنَّاسُ جَرَّبَهُمْ لَبِيبٌ / فَإِنِّي قَدْ أَكَلْتُهُمُ وَذَاقَا / فَلَمْ أَرَ وُدَّهُمْ إِلَّا خِدَاعًا / وَلَمْ أَرَ دِينَهُمْ إِلَّا نِفَاقَا

10th century, Al-Mutanabbī, أَيَدْرِي الرَبعُ أَيَّ دَمٍ أَرَاقَا:

ʔiḏā mā n-nāsu jarrabahum labībun / faʔinnī qad ʔakaltuhumu waḏāqā / falam ʔara wuddahum ʔillā ḵidāʕan / walam ʔara dīnahum ʔillā nifāqā


بعدما

ar-con

بَعْدَمَا • (baʕdamā)

بَعْدَمَا (canonical)
baʕdamā (romanization)

بَعْدَ (baʕda) + مَا (mā)

affix

بَعْدَ (baʕda) + مَا (mā)


من حيث

head

مِنْ حَيْثُ • (min ḥayṯu)

مِنْ حَيْثُ (canonical)
min ḥayṯu (romanization)

مِنْ حَيْثُ ٱلثَّقَافَةُ

with regard to education, as much as education is concerned

مِنْ حَيْثُ ٱلْمَبْدَأُ

اَلْعَالَمُ مِنْ حَيْثُ هُوَ


لوما

ar-con

لَوْمَا • (lawmā)

لَوْمَا (canonical)
lawmā (romanization)


لكنما

لَكِنَّمَا • (lakinnamā)

لَكِنَّمَا (canonical)
lakinnamā (romanization)


قبلما

قَبْلَمَا • (qablamā)

قَبْلَمَا (canonical)
qablamā (romanization)


غير أن

غَيْرَ أَنَّ

غَيْرَ أَنَّ • (ḡayra ʔanna)

غَيْرَ أَنَّ (canonical)
ḡayra ʔanna (romanization)


حسبما

حَسَبَمَا • (ḥasabamā)

حَسَبَمَا (canonical)
ḥasabamā (romanization)

af

حَسَبَ (ḥasaba) + مَا (mā)


كيما

ar-con

كَيْمَا • (kaymā)

كَيْمَا (canonical)
kaymā (romanization)

in order that or in order to, so as, so that, in the interest or to the benefit of, till, forward


اللهم إلا

اَللّٰهُمَّ إِلَّا

اَللّٰهُمَّ إِلَّا • (allāhumma ʔillā)

اَللّٰهُمَّ إِلَّا (canonical)
allāhumma ʔillā (romanization)

وَهٰذَا غَيْرُ جَائِزٍ وَلَا مُمْكِنٍ، اللّٰهُمَّ إِلَّا أَنْ يُقَالَ، هُوْ سَاقَ مَاءَ هٰذِهِ الْأَنْهَارِ إِلَى أَرَاضِي الْبِلَادِ فَٱسْتَعْمَرَهَا، وَٱسْتَنْزَلَهَا وَحَفَرَ الْأَنْهَارَ مِنْهَا، وَٱللّٰهُ سُبْحَانَهُ أَعْلَمُ

a. 1262, كَمَال الدِّين اِبْن الْعَدِيم [kamāl ad-dīn ibn al-ʕadīm], edited by سُهَيْل زَكَّار, بُغْيَة الطَّلَب فِي تَارِيخ حَلَب [buḡya(t) aṭ-ṭalab fī tārīḵ ḥalab], volume 1, دَار اَلْفِكْر [dār al-fikr], page 363:

Used to emphasize that the excepted thing is rare