1you (as object)—إِيَّانا
The form أَيَّا is used by some, as related on the authority of Ktr. According to some, it is a noun of vague meaning, used metonymically for a noun in the accusative case, and all the affixed pronouns that denote the accusative are attached to it.
him—إِيَّاهُ
me—إِيَّاىَ
us, and so on—إِيَّانَا
The hemzeh is changed into و, so that one says وِيَّاكَ and وَيَّاكَ; and sometimes into و, so that one says وِيَّاكَ [and apparently وَيَّاكَ also; both of these are used by some of the Arabs at the present day, very commonly in Egypt, for وَإِيَّاكَ in the sense of مَعَكَ, as one says وَزَيْدًا meaning مَعَ زَيْدٍ].
The ك and ه and ى [and so on] are added to show which object is meant, so that the person addressed may be known from the absent person. They have no place in the analysis of a sentence, like the ك in ذٰلِكَ and أَرَأَيْتَكَ, and like the ا and ن in أَنْتَ.
This is identical with the opinion of Akh: ايّا is the noun, and what follows it serves to denote the person addressed, and the like, the two becoming as one thing; for nouns of vague meaning are not prefixed to other nouns to govern them in the genitive, nor are any of the pronouns, since they are themselves determinate.
Ibn-Keysán says that some of the grammarians hold إِيَّاكَ, taken as a whole, to be a noun; but others say that the ك and ه and the like are the nouns, and that ايّا is a support for them, because they cannot stand by themselves, like the ك and the like which come last in يَضْرِبُكَ and similar words.
So when the ك and the like are put first, [as in إِيَّاكَ ضَرَبْتُ You I beat, or struck,] they are supported by ايا, and the whole becomes as one thing.
You may also say ضَرَبْتُ إِيَّاىَ [I beat, or struck, me], because it is not allowable to say ضَرَبْتُنِى.
But you may not say ضَرَبْتُ إِيَّاكَ [I beat, or struck, you], because you need ايّاك only when you cannot use the ك by itself; though you may say ضَرَبْتُكَ إِيّاكَ [I beat, or struck, you, you], because the ك is made syntactically dependent on the verb, so that when you repeat it you need ايّا.
Dhu-l-Isbaʿ El-ʿAdwānee says: [As though we, on the day of Kurrà, only killed ourselves]
shāhidكَأَنَّايَوْمَ قُرَّى إِنَّمَا نَقْتُلُ إِيَّانَا
He has separated it from the verb only because the Arabs do not make the action of the agent fall upon the agent itself by adjoining the pronoun: they do not say قَتَلْتُنِى, but only قَتَلْتُ نَفْسِى; so the poet has used ايّانا in the same way as أَنْفُسَنَا.
Some of the grammarians say that إِيَّا is prefixed to what follows it, governing it in the genitive, and cite as evidence a saying given below, beginning with إِذَا بَلَغَ الرَّجُلُ.
Zj says that it is an explicit noun, [not a pronoun,] which is prefixed to all the pronouns, governing them in the genitive; but only to pronouns, so that if one said إِيَّا زَيْدٍ حَدَّثْتُ it would be bad.
Kh holds that it is a pronoun prefixed to the ك and the like, governing it in the genitive, and the same is related to have been the opinion of El-Māzinee. Sb relates of Kh that he said: if anyone were to say إِيَّاكَ نَفْسَكَ [You, yourself], I would not blame him severely, for this ك is [virtually] governed in the genitive.
But according to Akh, it is a simple, uncompounded pronoun, the ending of which becomes altered, as the endings of pronouns usually become altered, because the persons using them vary in number. [In the M and K the last part of the word so rendered is المضمرين; according to one copy of the M it is المضمرين, that is المُضْمِرينَ; a copy of the K gives it without any vowel signs; and the CK has المُضْمَرَيْنِ. Of these readings I have followed that found in the M, supposing the meaning to be that ايّا has different endings according as it is used by one speaking to another, or by one speaking of another, or by one speaking of himself, or to, or of, two or more, and the like.]
The ك of ايَّاك is like the ك of ذٰلِكَ, in that it indicates the person addressed only, without being a sign of the pronoun.
IJ says that of all these differing opinions he has found none to be correct when investigated except that of Akh, with whose opinion the one stated at the beginning of this article is identical [except as to the affix, which is there said to be a pronoun, not merely a particle denoting the person addressed].
Zj, asked to explain the meaning of the phrase إِيَّاكَ نَعْبُدُ [in the Kur 1:4], answered حَقِيتَتَكَ نَعْبُدُ [Your essence we worship], and said that it is derived from آيَةٌ, meaning “a sign by which a thing is known”; but IJ does not approve of this.
[As to the phrase فَإِذَا هُوَ إِيَّاهَا, in which ايّاها is used in the place of a noun in the nominative case, and which Sb therefore disallows, see إِذَا.]
Lane cites “Kur i. 4” — Flügel numbering, not yet mapped
1.1beware of the lion, avoid the lion, keep far away from the lion—إِيَّاكَ وَالأَسَدَ
It is also used for the purpose of cautioning, or putting someone on guard.
It stands in place of a verb, as though you said بَاعِدْ. You also say هِيَّاكَ, as you say أَرَاقَ and هَرَاقَ [or ايّاك in this case is governed by a verb understood].
beware of Zeyd, avoid Zeyd, keep far away from Zeyd—إِيَّاكَ وَزَيْدًا
Ibn-Keysán says that here you caution the person you address against Zeyd, and the verb that governs the accusative is not apparent. The meaning is أُحَذِّرُكَ زَيْدًا [I caution you against Zeyd], as though you said أُحَذِّرُكَ إِيَّاكَ وَزَيْدًا [I caution you, you with Zeyd], or as though you said بَاعِدْ نَفْسَكَ عَنْ زَيْدٍ وَبَاعِد زَيْدًا عَنْكَ [Remove yourself far from Zeyd, and remove Zeyd far from you]; so the verb governs both the word for the person cautioned and the word for the one against whom he is cautioned.
[Az says that] when you say إِيَّاكَ وَرُكُوبَ الفَاحِشَةِ, the verb is suppressed: it is as though you said أُحَذِّرُكَ رُكُوبَ الفَاحِشَةِ [I caution you against committing what goes beyond what is right].
when the man reaches sixty years, I caution him against the young women, or let him avoid them—إِذَابَلَغَ الرَّجُلُ السِّتِّينَ فَإيَّاهُ وَإِيَّا الشَّوابّ
Kh is related to have heard this from an Arab of the desert, who prefixed ايّا to الشوابّ and put the latter in the genitive; but according to Akh it is not allowable to say this, or إِيَّاكَ وَإِيَّا زَيْدٍ.
Sometimes the و is suppressed, as in the saying of the poet: [Then avoid, avoid obstinate disputation, for it invites to evil, and is an attracter of evil]
shāhidفَإِيَّاكَ إِيَّاكَ المِرَآءَ فَإِنَّهُإِلَى الشَّرِّ دَعَّآءٌ وَلِلشَّرِّ جَالِبُ
— meaning إِيَّاكَ وَالمِرَآءَ, that is, إِيَّاكَ وَأَنْ تُمَارِيَ.
beware of doing such a thing, avoid doing such a thing—إِيَّاكَ وَأَنْ تَفْعَلَ كَذَا
But in strict propriety you should not say إِيَّاكَ أَنْ تَفْعَلَ كَذَا without و.
See also art. اي.
Show Lane's original text
(S, M, K, &c.) and أَيَّا , (M, K,) the latter form used by some, as related on the authority of Ktr; (M;) accord. to some, (M,) a noun of vague signification, (S, M, K,) used metonymically for a noun in the accus. case, (M,) with which are connected all the affixed pronouns that denote the accus. case: you say إِيَّانا [Thee] and إِيَّاهُ [him] and إِيَّاىَ [me] (S, K) and إِيَّانَا [us, &c.]: (S:) and the hemzeh is changed into و , so that you say وِيَّاكَ (S, M, K *) and وَيَّاكَ ; (Ktr, IJ, M, K; *) and sometimes into و , so that you say وِيَّاكَ [and app. وَيَّاكَ also; both of which are used by some of the Arabs in the present day, very commonly in Egypt, for وَإِيَّاكَ as meaning مَعَكَ ; like as one says وَزَيْدًا , meaning مَعَ زَيْدٍ ]: (K:) the ك and ه and ى [&c.] are put to show the object meant, in order that the person addressed may be known from the absent [&c.]; and have no place in the analysis of a sentence, like the ك in ذٰلِكَ and أَرَأَيْتَكَ : (S, M: in the former of which is added, and like the ا and ن in أَنْتَ :) and this is identical with the opinion of Akh: (M, TA:) thus ايّا is the noun, and what follows it is to denote allocution, [&c.,] and the two become as one thing; for nouns of vague signification are not prefixed to other nouns to govern them in the gen. case, nor are any of the pronouns, being themselves determinate. (S.) Ibn-Keysán says, (S, M,) some of the grammarians say that إِيَّاكَ , altogether, is a noun; and he adds, but some say (M) that the ك and ه &c. are the nouns, and that ايّا is a support thereto, because they cannot stand by themselves, (S, M,) like the ك &c. which occupy the latter place in يَضْرِبُكَ &c.; so when the ك &c. are put first, [as in إِيَّاكَ ضَرَبْتُ Thee I beat, or struck,] they are supported by ايا , and the whole becomes as one thing: (S:) and you may also say, ضَرَبْتُ إِيَّاىَ [I beat, or struck, me]; because it is not allowable to say, ضَرَبْتُنِى : (S as corrected by IB:) but you may not say, ضَرَبْتُ إِيَّاكَ [I beat, or struck, thee]; because you only require ايّاك when you cannot use the ك [alone]; though you may say, ضَرَبْتُكَ إِيّاكَ [I beat, or struck, thee, thee]; because the ك is made to be syntactically dependent upon the verb, so when you repeat it you require ايّا . (S.) In the saying of the poet, (S,) Dhu-l-Isba' El-'Adwánee, (TA,) 1 [As though we, on the day of Kurrà, only killed ourselves], he has separated it from the verb only because the Arabs do not make the action of the agent to fall upon the agent itself by the adjunction of the pronoun: they do not say, قَتَلْتُنِى , but only قَتَلْتُ نَفْسِى : so the poet has used ايّانا in the same manner as أَنْفُسَنَا . (S, TA.) Some of the grammarians say that إِيَّا is prefixed to what follows it, governing it in the gen. case; and adduce as an evidence thereof a saying which see below, commencing with إِذَا بَلَغَ الرَّجُلُ . (S.) Zj says that it is an explicit noun, [not a pronoun,] which is prefixed to all the pronouns, governing them in the gen. case; but only to pronouns; so that if one said, إِيَّا زَيْدٍ حَدَّثْتُ , it would be bad. (M.) Kh holds that it is a pronoun prefixed to the ك [&c.], governing it in the gen. case; (M, K;) and the like is related to have been the opinion of El-Mázinee: and Sb relates of Kh that he said, if any one were to say إِيَّاكَ نَفْسَكَ [Thee, thyself], I would not severely blame him, for this ك is [virtually] governed in the gen. case. (M.) But accord. to Akh, it is a simple, or uncompounded, pronoun, the ending of which becomes altered, as the endings of pronouns are wont to become, because of the varying of the numbers of the persons using them; (M, K; [in both of which the last of the word thus rendered is المضمرين ; accord. to a copy of the M, المضمرين , i. e. المُضْمِرينَ ; in a copy of the K, without any syll. signs; and in the CK, المُضْمَرَيْنِ ; of which readings, I have followed that found in the M; supposing the meaning to be, that ايّا has different endings according as it is used by one speaking to another, or by one speaking of another, or by one speaking of himself, or to, or of, two or more, and the like;]) and the ك of ايَّاك is like the ك of ذٰلِكَ , inasmuch as it is an indication of allocution only, divested of the idea of its being a sign of the pronoun. (M.) Of all these varying opinions, IJ says that he has found none to be correct when investigated, except that of Akh; with whose opinion, that stated in the begining of this art. is identical [except as to the affix, which is there said to be a pronoun, not merely a particle of allocution]. (M, TA.) Zj, being asked to explain the meaning of the phrase إِيَّاكَ نَعْبُدُ , [in the Kur i. 4,] answered, حَقِيتَتَكَ نَعْبُدُ [Thine essence we worship]; and said that it is derived from آيَةٌ , meaning “a sign by which a thing is known:” but IJ does not approve of this. (M.) [Respecting the phrase, فَإِذَا هُوَ إِيَّاهَا , in which ايّاها is used in the place of a noun in the nom. case, and which is therefore disallowed by Sb, see إِذَا .] كَأَنَّايَوْمَ قُرَّى إِنَّمَا نَقْتُلُ إِيَّانَا It is also used for the purpose of cautioning, or putting one on his guard. (T, S.) You say, إِيَّاكَ وَالأَسَدَ [Beware thou of, or avoid thou, or remove thyself far from, the lion]: it is a substitute for a verb; as thou you said, بَاعِدْ : and you say also, هِيَّاكَ ; like as you say أَرَاقَ and هَرَاقَ : (S:) [or ايّاك in this case is governed by a verb understood: for] Ibn-Keysán says, when you say, إِيَّاكَ وَزَيْدًا [Beware thou of, or avoid thou, or remove thyself far from, Zeyd], you caution him whom you address against Zeyd, and the verb governing the accus. case is not apparent: the meaning is, أُحَذِّرُكَ زَيْدًا [I caution thee against Zeyd]; as though you said, أُحَذِّرُكَ إِيَّاكَ وَزَيْدًا [I caution thee, thee with Zeyd]; or as though you said, بَاعِدْ نَفْسَكَ عَنْ زَيْدٍ وَبَاعِد زَيْدًا عَنْكَ [Remove thyself far from Zeyd, and remove Zeyd far from thee]; so that the verb governs the word signifying the person cautioned and that signifying him against whom that person is cautioned: (TA:) [and Az says,] when you say, إِيَّاكَ وَرُكُوبَ الفَاحِشَةِ , the verb is suppressed: it is as though you said, أُحَذِّرُكَ رُكُوبَ الفَاحِشَةِ [I caution thee against the committing of that which exceeds the bounds of rectitude]. (T.) Kh is related to have heard an Arab of the desert say, (T, * M, the latter on the authority of Sb.,) إِذَابَلَغَ الرَّجُلُ السِّتِّينَ فَإيَّاهُ وَإِيَّا الشَّوابّ [When the man attains to sixty years, I caution him against, or let him avoid, the young women]; (T, S, M;) prefixing ايّا to الشوابّ , and putting the latter in the gen. case: (S:) but accord. to Akh, it is not allowable to say [thus, or] إِيَّاكَ وَإِيَّا زَيْدٍ . (M.) Sometimes the و is suppressed, as in the saying of the poet, 1 [Then avoid thou, avoid thou obstinate disputation, for it is wont to invite to evil, and an attracter of evil]; meaning, إِيَّاكَ وَالمِرَآءَ : i. e., إِيَّاكَ وَأَنْ تُمَارِيَ . (TA.) You say [properly], إِيَّاكَ وَأَنْ تَفْعَلَ كَذَا [Beware thou of, or avoid thou, doing such a thing]: but [in strict propriety] you should not say, إِيَّاكَ أَنْ تَفْعَلَ كَذَا , without و . (S.) See also art. اي . فَإِيَّاكَ إِيَّاكَ المِرَآءَ فَإِنَّهُ | إِلَى الشَّرِّ دَعَّآءٌ وَلِلشَّرِّ جَالِبُ