1[From the Sacred Mosque to, or as far as, the Furthest Mosque]—مِنَ المَسْجِدِ الحَرَامِ إِلَى المَسْجِدِ الأَقْصَى
According to Sb, it is originally with و in the place of the final alif [ ى ], and so is عَلَى.
The alifs in these two particles are not susceptible of imáleh; that is, they may not be pronounced ilè and 'alè.
If either is used as the proper name of a man, the dual of the first is إِلَوَانِ and that of the second عَلَوَانِ; but when a pronoun is affixed to it, the alif is changed into yé, so that one says إِلَيْكَ and عَلَيْكَ, though some of the Arabs leave it as it was, saying إِلَاكَ and عَلَاكَ.
It is a preposition, governing a noun in the genitive case, and it denotes the end — as opposed to مِنْ, which denotes the beginning — of an extent, or of the space between two points or limits; or the end of an extent of place, signifying to, or as far as. The first example means: from the mosque of Mekkeh to that of Jerusalem.
[I went forth from El-Koofeh to Mekkeh]—خَرَجْتُ مِنَ الكُوفَةِ إِلَى مَكَّةَ
This may mean that you entered Mekkeh, or that you reached it without entering it, for the end includes the beginning of the limit and its furthest part, but does not extend beyond it.
In some respects it agrees with حَتَّى. And sometimes it signifies towards.
he looked towards me—نَظَرَ إِلَىَّ
he, or it, inclined towards him, or it—مَالَ إِلَيْهِ
Qur’ān 17:1 matched to Lane’s own quotation of it Lane cites “Kur xvii. 1”
1.1[Then complete the fasting to, or till, the night]—ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ
It also denotes the end of a space of time, signifying to, till, or until.
[Hence إِلَى أَنْ, followed by a manṣūb muḍāriʿ: till, or until; and إِلَى مَتَى: till what time, or when? i.e. how long? and also: to, or until, the time when.]
See also the end of this article.
Qur’ān 2:187 matched to Lane’s own quotation of it Lane cites “Kur ii. 183”
1.2[(and so on,) to other things]—إِلَى غَيْرِ ذلِكَ
[(and so on,) to the end of them]—إِلَى آخِرِهِ
on this sense Equivalent to et cetera.
1.3figurative · مجاز — inferred[Who will be my aiders with, or in addition to, God?]—مَنْ أَنْصَارِى إِلَى اللّٰهِ
Sometimes it occurs in the sense of مَعَ, when a thing is joined to another thing.
[And devour not their possessions with, or in addition to, your possessions]—وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ
[And when they are alone with their devils]—وَإِذَا خَلَوْا إِلَى شَيَا طِينِهِمْ
[A few she-camels with, or added to, a few she-camels are a herd of camels]—الذَّوْدُ إِلَى الذَّوْدِ إِبِلٌ
So according to the Koofees and some of the Basrees; that is, who will be joined to God in aiding me?
A proverb, meaning that a little with a little makes much; see art. ذود.
One may not, however, say إِلَى زَيْدٍ مَالٌ meaning مَعَ زَيْدٍ مَالٌ.
[Such a one is clement, or forbearing, with good education, or polite accomplishments, and intelligence, or knowledge of the law]—فُلَانٌ حَلِيمٌ إِلَى أَدَبٍ وَفِقْهٍ
[I praise God with you]—أَحْمَدُ اللّٰهَ إِلَيْكَ
So according to Kh; but see another rendering of this phrase below.
then wash your faces, and your arms with — or as far as — the elbows—فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى المَرَافِقِ
It is disputed whether the elbows are meant to be included among the parts to be washed or excluded from them.
[I read, or recited, the Kurán, from its beginning to its end]—قَرَأْتُ القُرْآنَ مِنْ أَوَّلِهِ إِلَى آخِرِهِ
[explained above]—ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ
Here what follows it is excluded from what precedes it.
on this sense A context sometimes shows that what follows it is included in what precedes it; sometimes that it is excluded.
on this sense When the context does not show this, some say that it is included if it is of the same kind as what precedes; some, that it is included absolutely; and some, that it is excluded absolutely — and this last is the right assertion, for with the context it is in most instances excluded.
Qur’ān 3:52 matched to Lane’s own quotation of it Lane cites “Kur iii. 45”
Qur’ān 4:2 matched to Lane’s own quotation of it Lane cites “Kur iv. 2”
1.4how lovely, or pleasing, is he to me!—مَا أَحَبَّهُ إِلَىَّ
It is also used to show the grammatical agency of the noun it governs, after a verb of wonder, or after a noun of excess importing love or hatred.
See art. حب.
how hateful, or odious, is he to me!—مَا أَبْغَضَهُ إِلَىَّ
See art. بغض.
[O my Lord, the prison is more pleasing to me]—رَبِّ السِّجْنُ أَحَبُّ إِلَىَّ
on this sense This usage is similar to the one explained in the sense that follows.
Qur’ān 12:33 matched to Lane’s own quotation of it Lane cites “Kur xii. 33”
1.5[It is more desirable, or pleasant, in my estimation than such a thing]—هُوَ أَشْهَى إِلَىَّ مِنْ كَذَا
It is synonymous with عِنْدَ.
And in the saying of the poet: [Is there no way of return to youth, seeing that its remembrance is more pleasant to me, or in my estimation, than mellow wine?]
shāhidأَمْ لَا سَبِيلَ إِلَى الشَّبَابِ وَذِكْرُهُأَشْهَى إِلَىَّ مِنَ الرَّحِيقِ السَّلْسَلِ
you are divorced at the commencement of a year—أَنْتِ طَالِقٌ إِلَى سَنَةٍ
Explained according to this usage of إِلَى in the sense of عِنْدَ.
1.6[And the command belongs to You, meaning God]—وَالأَمْرُ إِلَيْكَ
It is also synonymous with لِ. The first phrase occurs in a tradition respecting supplication, and in the Kur 13:30 and 30:3; or, as some say, the particle is used there in the manner first explained above, so that the meaning is: is ultimately referrible to You.
I tell the praise of God to you—أَحْمَدُ اللّٰهَ إِلَيْكَ
But see another rendering of this phrase above.
that is committed to you, or to your judgement—ذَاكَ إِلَيْكَ
Qur’ān 13:31 approximate — somewhere between 13:29 and 13:43 Lane cites “Kur xiii. 30”
1.7[And we decreed against the children of Israel]—وَقَضَيْنَا إِلَى بَنِى إِسْرَائِيلَ
It also occurs as synonymous with عَلَى.
Or this means: and we revealed to the children of Israel decisively.
1.8[He will assuredly collect you together on the day of resurrection]—لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ القِيَامَةِ
It is also synonymous with فِى.
So it may be used in this instance, according to Ibn-Málik.
And it is said to be so used in the saying of En-Nábighah: [Then do not leave me with threatening, as though I were, among men, smeared with tar, being like a mangy camel]
shāhidفَلَا تَتْرُكَنِّى بِالوَعِيدِ كَأَنَّنِىإِلَي النَّاسِ مَطْلِىٌّ بِهِ القَارُ أَجْرَبُ
According to some, this verse has an ellipsis and an inversion, الى depending on a suppressed word, the meaning being: smeared with pitch, [like a camel,] yet being united to men.
According to Ibn-'Osfoor, مطلىّ is here considered as made to import the meaning of rendered hateful, or odious; for he says that if الى were correctly used in the sense of فى, it would be allowable to say زَيْدٌإِلَى الكُوفَةِ.
Or the meaning may be: as though I were, compared to men, a mangy camel, smeared with pitch. For I'Ab said, after mentioning 'Alee, عِلْمِى إِلَى عِلْمِهِ كَالقَرَارَةِ فِى المُثُعَنْجَرِ, meaning: my knowledge compared to his knowledge is like the قرارة [or small pool of water left by a torrent] placed by the side of the middle of the sea, or the main deep. See art. ثعجر.
[Will you purify yourself from infidelity?]—هَلْ لَكَ إِلَى أَنْ تَزَكَّى
It is also said to be used in the sense of فى here, because it imports the meaning of invitation.
Qur’ān 4:87 matched to Lane’s own quotation of it Lane cites “Kur iv. 89”
1.9
It is also used, contrary to its primitive application, to denote beginning, or origination, being synonymous with مِنْ.
As in the saying of a poet: [She says, namely my camel, when I have raised the saddle upon her, Will Ibn-Ahmar be supplied with drink and not satisfy his thirst from me? i.e. will he never be satisfied with drawing forth my sweat?]
shāhidتَقُولُ وَقَدْ عَالَيْتُ بِالكُورِ فَوْقَهَاأَيُسْقَي فَلَا يَرْوَى إِلَىَّ ابْنُ أَحْمَرَا
1.10[And make hearts of men to love them]—فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوَى إِلَيْهِمْ
It is also used as a corroborative, and is then syntactically redundant.
This is according to one reading, with fet-h to the و in تهوى, the meaning being تَهْوَاهُمْ; so says Fr.
But some explain it by saying that تهوى imports the meaning of تَمِيلُ, or that it is originally تَهْوِى with kesr, the kesreh being changed to a fet-hah and the yé to an alif, as when one says رَضَا for رَضِىَ and نَاصَاةٌ for نَاصِيَةٌ; so says Ibn-Málik. But this requires consideration, for it is a condition in such cases that the ى in the original form must be movent.
See art. هوى.
1.11O God, I complain to You: or take me to Yourself—اَللّٰهُمَّ إِلَيْكَ
Occurring in a tradition; a phrase with a word left out.
1.12I am of you, and related to you—أَنَا مِنْكَ وَإِلَيْكَ
1.13apply yourself to your own affairs—اِذْهَبْ إِلَيْكَ
Similar to this is the phrase used by El-Aashà, فَاذْهَبِى مَا إِلَيْكِ.
apply yourselves to your own affairs, and withdraw far away from us—إِلَيْكُمْ
This word alone is used in the same way, with a word left out, or as an imperative verbal noun.
Explained by اِذْهَبُوا إِلَيْكُمْ.
hold, or refrain, from me: or withdraw, or retire, to a distance from me—إِلَيْكَ عَنِّى
اليك used in this sense is an imperative verbal noun.
Sb, or Akh, says: I heard an Arab of the desert, when it was said to him إِلَيْكَ, reply إِلَىَّ, as though it were said to him: withdraw, or retire, to a distance; and he replied: I will withdraw.
Aboo-Fir'own says, satirizing a Nabathæan woman of whom he asked for water to drink: [When you demand water, she will say, Retire to a distance]
shāhidإِذَا طَلَبْتَ المَآءِ قَالَتْ لَيْكَا
; meaning, by ليكا, i.e. لَيْكَ with an adjunct alif for the sake of the rhyme, إِلَيْكَ in the sense last explained above.
1.14take such a thing—إِلَيْكَ كَذَا
1.15to what? whither? and till what time, or when? i.e. how long?—إِلَامَ
When إِلَى is immediately followed by the interrogative مَا, both together are written as one word.
In like manner one writes عَلَامَ for عَلَى مَا, and حَتَّامَ for حَتَّى.
Show Lane's original text
, accord. to Sb, is originally with و in the place of the [ ى , i. e. the final] alif; and so is عَلَى ; for the alifs [in these two particles] are not susceptible of imáleh; [i. e., they may not be pronounced ilè and 'alè;] and if either be used as the proper name of a man, the dual [of the former] is إِلَوَانِ and [that of the latter] عَلَوَانِ ; but when a pronoun is affixed to it, the alif is changed into yé, so that you say إِلَيْكَ and عَلَيْكَ ; though some of the Arabs leave it as it was, saying إِلَاكَ and عَلَاكَ . (S.) It is a prep., or particle governing a noun in the gen. case, (S, Mughnee, K,) and denotes the end, as opposed to [ مِنْ , which denotes] the beginning, of an extent, or of the space between two points or limits; (S, M;) or the end of an extent (T, Mughnee, K) of place; [signifying To, or as far as;] as in the phrase [in the Kur xvii. 1], مِنَ المَسْجِدِ الحَرَامِ إِلَى المَسْجِدِ الأَقْصَى [From the Sacred Mosque to, or as far as, the Furthest Mosque; meaning from the mosque of Mekkeh to that of Jerusalem]; (Mughnee, K;) or in the saying, خَرَجْتُ مِنَ الكُوفَةِ إِلَى مَكَّةَ [I went forth from El-Koofeh to Mekkeh], which may mean that you entered it, [namely, the latter place,] or that you reached it without entering it, for the end includes the beginning of the limit and the furthest part thereof, but does not extend beyond it. (S.) [In some respects it agrees with حَتَّى , q. v. And sometimes it signifies Towards; as in نَظَرَ إِلَىَّ He looked towards me; and مَالَ إِلَيْهِ He, or it, inclined towards him, or it. It also denotes the end of a space of time; [signifying To, till, or until;] as in the saying [in the Kur ii. 183], ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ [Then complets ye the fasting to, or till, or until, the night]. (Mughnee, K.) [Hence, إِلَى أَنْ (followed by a mansoob aor.) Till, or until: and إِلَى مَتَى Till, or until, what time, or when? i. e. how long? and also to, till, or until, the time when. See also the last sentence in this paragraph.] [In like manner it is used in the phrases إِلَى غَيْرِ ذلِكَ , and إِلَى آخِرِهِ , meaning, (And so on,) to other things, and to the end thereof; equivalent to et cœtera.] Sometimes, (S,) it occurs in the sense of مَعَ , (T, S, M, Mughnee, K,) when a thing is joined to another thing; (Mughnee, K;) as in the phrase [in the Kur iii. 45 and lxi. 14], مَنْ أَنْصَارِى إِلَى اللّٰهِ [Who will be my aiders with, or in addition to, God?], (S, Mughnee, K,) accord. to the Koofees and some of the Basrees; (Mughnee;) i. e. who will be joined to God in aiding me? (M, TA;) and as in the saying [in the Kur iv. 2], وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ [And devour not ye their possessions with, or in addition to, your possessions]; (T, S;) and [in the same, ii. 13,] وَإِذَا خَلَوْا إِلَى شَيَا طِينِهِمْ [And when they are alone with their devils]; (S;) and in the saying, الذَّوْدُ إِلَى الذَّوْدِ إِبِلٌ [A few she-camels with, or added to, a few she-camels are a herd of camels], (S, Mughnee, K,) a prov., meaning a little with a little makes much; (S and A in art. ذود , q. v.;) though one may not say, إِلَى زَيْدٍ مَالٌ meaning مَعَ زَيْدٍ مَالٌ : (Mughnee:) so too in the saying, فُلَانٌ حَلِيمٌ إِلَى أَدَبٍ وَفِقْهٍ [Such a one is clement, or forbearing, with good education, or polite accomplishments, and intelligence, or knowledge of the law]; (M, TA;) and so, accord. to Kh, in the phrase, أَحْمَدُ اللّٰهَ إِلَيْكَ [I praise God with thee: but see another rendering of this phrase below]. (ISh.) In the saying in the Kur [v. 8], فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى المَرَافِقِ , it is disputed whether [the meaning be Then wash ye your faces, and your arms with the elbows, or, and your arms as far as the elbows; i. e., whether] the elbows be meant to be included among the parts to be washed, or excluded therefrom. (T.) A context sometimes shows that what follows it is included in what precedes it; as in قَرَأْتُ القُرْآنَ مِنْ أَوَّلِهِ إِلَى آخِرِهِ [I read, or recited, the Kurán, from the beginning thereof to the end thereof]: or that it is excluded; as in ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ [explained above]: when this is not the case, some say that it is included if it be of the same kind [as that which precedes]; some, that it is included absolutely; and some, that it is excluded absolutely; and this is the right assertion; for with the context it is in most instances excluded. (Mughnee.) It is also used to show the grammatical agency of the noun governed by it, after a verb of wonder; or after a noun of excess importing love or hatred; [as in مَا أَحَبَّهُ إِلَىَّ How lovely, or pleasing, is he to me! (TA in art. حب ,) and مَا أَبْغَضَهُ إِلَىَّ How hateful, or odious, is he to me! (S in art. بغض ;) and] as in the saying [in the Kur xii. 33], رَبِّ السِّجْنُ أَحَبُّ إِلَىَّ [O my Lord, the prison is more pleasing to me]. (Mughnee, K.) [This usage is similar to that explained in the next sentence.] It is syn. with عِنْدَ ; (S, M, Mughnee, Msb, K;) as in the phrase, هُوَ أَشْهَى إِلَىَّ مِنْ كَذَا [It is more desirable, or pleasant, in my estimation than such a thing]; (Msb;) and in the saying of the poet, 1 [Is there no way of return to youth, seeing that the remembrance thereof is more pleasant to me, or in my estimation, than mellow wine?] (Mughnee, K:) and accord. to this usage of إِلَى in the sense of عِنْدَ may be explained the saying, أَنْتِ طَالِقٌ إِلَى سَنَةٍ , meaning Thou art divorced at the commencement of a year. (Msb.) أَمْ لَا سَبِيلَ إِلَى الشَّبَابِ وَذِكْرُهُ | أَشْهَى إِلَىَّ مِنَ الرَّحِيقِ السَّلْسَلِ It is also syn. with لِ ; as in the phrase, وَالأَمْرُ إِلَيْكَ [And command, or to command, belongeth unto Thee, meaning God, as in the Kur xiii. 30, and xxx. 3], (Mughnee, K,) in a trad. respecting supplication: (TA:) or, as some say, it is here used in the manner first explained above, meaning, is ultimately referrible to Thee: and they say, أَحْمَدُ اللّٰهَ إِلَيْكَ , meaning, I tell the praise of God unto thee: (Mughnee:) [but see another rendering of this last phrase above:] you say also, ذَاكَ إِلَيْكَ That is committed to thee, or to thy arbitration. (Har p. 329.) It also occurs as syn. with عَلَى ; as in the saying in the Kur [xvii. 4], وَقَضَيْنَا إِلَى بَنِى إِسْرَائِيلَ [And we decreed against the children of Israel]: (Msb:) or this means and we revealed to the children of Israel (Bd, Jel) decisively. (Bd.) It is also syn. with فِى ; (M, Mughnee, K;) as in the saying [in the Kur iv. 89 and vi.12], لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ القِيَامَةِ [He will assuredly collect you together on the day of resurrection]: (K:) thus it may be used in this instance accord. to Ibn-Málik: (Mughnee:) and it is said to be so used in the saying [of En-Nábighah, (M, TA,)] 1 [Then do not thou leave me with threatening, as though I were, among men, smeared with tar, being like a mangy camel]; (M, Mughnee;) or, accord. to some, there is an ellipsis and inversion in this verse; الى being here in dependence upon a word suppressed, and the meaning being, smeared with pitch, [like a camel,] yet being united to men: or, accord. to Ibn-'Osfoor, مطلىّ is here considered as made to import the meaning of rendered hateful, or odious; for he says that if الى were correctly used in the sense of فى , it it would be allowable to say, زَيْدٌإِلَى الكُوفَةِ : (Mughnee:) [or the meaning may be, as though I were, compared to men, a mangy camel, smeared with pitch: for] I'Ab said, after mentioning 'Alee, عِلْمِى إِلَى عِلْمِهِ كَالقَرَارَةِ فِى المُثُعَنْجَرِ , meaning My knowledge compared to his knowledge is like the قرارة [or small pool of water left by a torrent] placed by the side of the middle of the sea [or the main deep]. (K in art. ثعجر .) It is also [said to be] used in the sense of فى in the saying in the Kur [1xxix. 18], هَلْ لَكَ إِلَى أَنْ تَزَكَّى [Wilt thou purify thyself from infidelity?] because it imports the meaning of invitation. (TA.) فَلَا تَتْرُكَنِّى بِالوَعِيدِ كَأَنَّنِى | إِلَي النَّاسِ مَطْلِىٌّ بِهِ القَارُ أَجْرَبُ It is also used [in a manner contr. to its primitive application, i. e.,] to denote beginning, [or origination,] being syn. with مِنْ ; as in the saying [of a poet], 1 [She says, (namely my camel,) when I have raised the saddle upon her, Will Ibn-Ahmar be supplied with drink and not satisfy his thirst from me? i. e., will he never be satisfied with drawing forth my sweat?]. (Mughnee, K.) تَقُولُ وَقَدْ عَالَيْتُ بِالكُورِ فَوْقَهَا | أَيُسْقَي فَلَا يَرْوَى إِلَىَّ ابْنُ أَحْمَرَا It is also used as a corroborative, and is thus [syntactically] redundant; as in the saying in the Kur [xiv. 40], فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوَى إِلَيْهِمْ , with fet-h to the و [in تهوى ], (Mughnee, K,) accord. to one reading, (Mughnee,) meaning تَهْوَاهُمْ [i. e. And make Thou hearts of men to love them]: (K:) so says Fr: but some explain it by saying that تهوى imports the meaning of تَمِيلُ ; or that it is originally تَهْوِى , with kesr, the kesreh being changed to a fet-hah, and the yé to an alif, as when one says رَضَا for رَضِىَ , and نَاصَاةٌ for نَاصِيَةٌ : so says Ibn-Málik; but this requires consideration; for it is a condition in such cases that the ى in the original form must be movent. (Mughnee.) [See art. هوى .] اَللّٰهُمَّ إِلَيْكَ , occurring in a trad., [is elliptical, and] means O God, I complain unto Thee: or take Thou me unto Thee. (TA.) And أَنَا مِنْكَ وَإِلَيْكَ means I am of thee, and related to thee. (TA.) You say also, اِذْهَبْ إِلَيْكَ , meaning Betake, or apply, thyself to, or occupy thyself with, thine own affairs. (T, K. *) And similar to this is the phrase used by El-Aashà, فَاذْهَبِى مَا إِلَيْكِ . (TA.) And إِلَيْكُمْ [alone is used in a similar manner, elliptically, or as an imperative verbal noun, and] means Betake, or apply, yourselves to, or occupy yourselves with, your own affairs, ( اِذْهَبُوا إِلَيْكُمْ ,) and retire ye, or withdraw ye, to a distance, or far away, from us. (ISk.) And إِلَيْكَ عَنِّى means Hold, or refrain, thou from me: (T, K:) or remove, withdraw, or retire, thou to a distance from me: اليك used in this sense is an imperative verbal noun. (Har p. 508.) Sb says, (M,) or Akh, (Har ubi suprà,) I heard an Arab of the desert, on its being said to him إِلَيْكَ , reply, إِلَىَّ ; as though it were said to him Remove, withdraw, or retire, thou to a distance, and he replied, I will remove, &c. (M.) Aboo-Fir' own says, satirizing a Nabathæan woman of whom he asked for water to drink, 1 [When thou shalt demand water, she will say, Retire thou to a distance]; meaning, [by ليكا , i. e. لَيْكَ with an adjunct alif for the sake of the rhyme,] إِلَيْكَ , in the sense last explained above. (M.) إِذَا طَلَبْتَ المَآءِ قَالَتْ لَيْكَا One also says, إِلَيْكَ كَذَا , meaning, Take thou such a thing. (T, K.) When إِلَى is immediately followed by the interrogative مَا , both together are written إِلَامَ [meaning, To what? whither? and till, or until, what time, or when? i. e. how long?]; and in like manner one writes عَلَامَ for عَلَى مَا , (S * and K voce ما ,) and حَتَّامَ for حَتَّى . (S voce حَتَّى .)