اول

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Form 1آلَ16 senses · 3 main

maṣdarأَوْلٌ مَآلٌ إِيَالَةٌ اِيتِيَالٌmuḍāriʿيَؤُولُ يَأْوَلُ أَؤُولُهُ

Core sense — he, or it, returned to it; it became thick; he ruled, or governed, themgenerated

1.1he, or it, returned to it; namely, to a thing—إِلَيْهِ

maṣdar أَوْلٌ and مَآلٌ and إِيَالٌ — this last used as a noun in relation to objects of the mind — and أَيْلُولَةٌ [like دَيْمُومَةٌ].

Synonymous with رَجَعَ and عَادَ [and he resorted; (see an instance under إِيَّلٌ)].

The thing may be [of any kind: the thing, or place, from which he, or it, originated, or came; his, or its, origin, or source; his, or its, original state, condition, quantity, weight, and so on; any place; and a former action, or saying, or the like: see رَجَعَ, by which, as the explanation of آلَ, some other meanings that these two verbs share may be meant to be implied].

he (a man) returned, or reverted, from it—آلَ عَنْهُ

1.1.1figurative · مجازsuch a one returns to generosity—فُلَانٌ يَؤُولُ إِلَى كَرَمٍ

From آلَ, as synonymous with رَجَعَ.

[Meaning either that such a one returns to generosity, or, since كَرَمٌ is used in the sense of كِرَامٌ, that he is referable to generous, or noble, ancestors.]

[He bore a relation to him, as a member to a head, by kindred]—آلَ إِلَيْهِ بِنَسَبٍ

the same, but by religion—بِدِينٍ

[He who fasts ever, or always, may he neither fast] nor return to what is good—مَنْ صَامَ الدَّهْرَ فَلَا صَامَ وَ لَا آلَ

Ibn-'Arafeh.

From a tradition.

[In the Mgh, under دهر, instead of آل I find أَفْطَرَ; and it is said there that this is an imprecation uttered by the Prophet, in case a man should believe this kind of fasting to be ordained by God, or, through weakness, should become insincere, or because, by fasting all the days of the year, he would fast on the days on which fasting is forbidden. See other readings under أَلَا in art. الو.]

1.1.2figurative · مجاز — inferredthe blow, or stroke, resulted in destroying life; in slaying—آلتِ الضَّرْبَهُ إِلَى النَّفْسِ

Hence also this saying.

1.1.3[The affair, or case, was ultimately reduced to such a state, or condition; came to such a result]—آلَ الأَمْرُ إِلَى كَذَا

1.1.4I cooked the wine, or beverage, and it was reduced to such a quantity—طَبَخْتُ الشَّرَابَ فَآلَ إِلَى قَدْرِ كَذَا

he cooked it until it was reduced to a third, or to a fourth—طَبَخَهُ حَتَّى آلَ إِلَى الثُّلُثِ أَوِالرُّبعِ

Namely نَبِيذ [i.e. must, or mead, or wort].

until twice the quantity, or weight, of a مَنّ became [reduced to] one مَنّ—حَتَّى آلَ المَنَّانِ مَنَّا وَاحِدًا

Or إِلَى مَنٍّ وَاحِدٍ; said of the same, or of medicine.

1.1.5the anticipative figure of speech—مَجَازُ الأَوْلِ

For example فَصِيلٌ, applied to a young camel before it is weaned, because it is to be weaned.

1.1.6the thing became reduced in quantity or size; it decreased, diminished, or became defective—آلَ الشَّىْءُ

the flesh of the she-camel went away, so that she became lean and lank in the belly—آلَ لَحْمُ النَّاقَةِ

1.1.7it became thick—آلَ

Said of tar, of honey, of milk, of wine or beverage, of urine, or of the urine of camels that have been contented with green pasture instead of water, at the end of their being in that state, of oil, and of other things.

Said of milk: it thickened and coagulated. Said of wine, or beverage: it thickened, and became intoxicating in the highest degree. Said of oil: it attained its full perfume, or sweetness of odour, by being well prepared or compounded.

Maṣdar أَوْلٌ and إِيَالٌ.

1.1.8figurative · مجازWhat is the matter with you, that you shrug your shoulders? literally, that you draw yourself together to your two shoulder-blades?—مَا لَكَ تَؤُولُ إِلَى كَتِفَيْكَ

Written in the TA without any vowel signs; this appears to be the meaning.

Z says that this is a figurative phrase.

Said to a man إِذَا ٱنْضَمَّ إِلَيْهِمَا وَٱجْتَمَعَ [when he draws himself together to them, and contracts himself].

1.1.9he escaped, or became safe or secure, from such a one—آلَ مِنْ فُلَانٍ

A dialectal variant of وَأَلَ, of the dialect of the Anṣār.

1.1.10he, or it, preceded; went before; was, or became, first, or foremost; and came—آلَ

or one says أَوِلَ.

وَأَلَ is synonymous with this; and from it, Az says, أَوَّلُ is most probably derived, so that its original form is أَأْوَلُ.

Or, as Feiy says, from it comes the phrase used by the common people, العَشْرُ الأَوَّلُ, with fet-ḥ to the hemzeh [meaning “the first, or preceding, ten (nights of the month),” for الأُوَلُ, plural of الأُولَى, feminine of الأَوَّلُ]; but this is generally regarded as being originally الأَوْأَلُ, from وَأَلَ.

1.2

آلَهُ: see form 2.

1.2.1I made it to thicken, and to coagulate—أُلْتُهُ

But Az says that it is not known as transitive, in this sense, in the language of the Arabs [of the classical ages].

According to Lth: said of milk, or of oil and the like, the verb being both intransitive and transitive.

1.3he ruled, or governed, his subjects; he presided over their affairs, and did so well—آلَ رَعِيّتَهُ

Muḍāriʿ يُؤُولُ; maṣdar أَوْلٌ and إِيَالٌ, of which the simple noun is إِيَالَةٌ.

he presided over them; he held command, or authority, over them—آلَ عَلَيْهِمْ

Said of a prince or commander, or of a king.

Said of a people, or company of men; or of their affairs.

Maṣdar أَوْلٌ and إِيَالٌ and إِيَالَةٌ [or this last, as said above, is a simple noun].

we have ruled and been ruled; we have presided and been presided over—قَدْ أُلْنَا وَإِيلَ عَلَيْنَا

Said in a proverb.

1.3.1he put his مال [meaning cattle] into a good, or right, state, and managed, or tended, them—آلَ مَالهُ

Also ائتالهُ [written with the disjunctive alif اِيتَالَهُ].

Or: he managed his camels, and his sheep or goats, in such a way that they throve, or came into a good state, by his management.

Lebeed describes a female singer

shāhid

بِمُوَتَّرٍتَأْتَالُهُ إِبْهَامُهَا

— meaning with a stringed lute (EM p. 169) which her thumb adjusts; from أُلْتُ, meaning I put into a good, right, or proper, state, or condition. [But see another reading in the first paragraph of art. اوي.]

I collected the thing together, and put it into a good, right, or proper, state—أُلْتُ الشَّىْءَ

may God set your affair right—أَوَّلَ ٱللّٰهُ عَلَيْكَ أَمْرَكَ

Some of the Arabs say this.

[May God not set right for him his disordered, deranged, or unsettled, affair, or affairs]—لَا أَوَّلَ ٱللّٰهُ عَلَيْهِ شَمْلَهُ

Said by way of imprecation.

1.3.2I drove the camels—أُلْتُ الإِبلَ

Maṣdar أَوْلٌ and إِيَالٌ.

Or, according to the T: I bound the camels' udders with the أَصِرَّة until the time of milking, when I loosed them.

Show Lane's original text

, aor. يَؤُولُ , (T, S, M, &c.,) inf. n. أَوْلٌ (T, M, Mgh, Msb, K) and مَآلٌ (M, K) and إِيَالٌ , which last is used as a subst. in relation to objects of the mind, (Msb,) and أَيْلُولَةٌ [like دَيْمُومَةٌ ], (TA,) He, or it, returned; syn. رَجَعَ ; (T, S, M, Mgh, Msb, K;) and عَادَ ; (T;) [and he resorted; (see an instance voce إِيَّلٌ ;)] إِلَيْهِ to it; (M, K;) namely a thing [of any kind; the thing, or place, whence he, or it, originated, or came; his, or its, origin, or source; his, or its, original state, condition, quantity, weight, &c.; any place; and a former action, or saying, or the like: see رَجَعَ , by which, as the explanation of آلَ , may be meant to be implied some other significations, here following, which these two verbs have in common]: (M:) and آلَ عَنْهُ he (a man, M) returned, or reverted, from it. (M, K.) From آلَ as syn. with رَجَعَ is the phrase, فُلَانٌ يَؤُولُ إِلَى كَرَمٍ [meaning either Such a one returns to generosity, or, as كَرَمٌ is used in the sense of كِرَامٌ , is referable to generous, or noble, ancestors]. (TA.) [And hence the phrase,] آلَ إِلَيْهِ بِنَسَبٍ [He bore a relation to him, as a member to a head, by kindred], and بِدِينٍ [by religion]. (Ibn-'Arafeh.) And the saying, in a trad., مَنْ صَامَ الدَّهْرَ فَلَا صَامَ وَ لَا آلَ , i. e. [He who fasts ever, or always, may he neither fast] nor return to what is good. (TA.) [In the Mgh, art. دهر , for آل I find أَفْطَرَ ; and it is there said that this is an imprecation uttered by the Prophet, lest a man should believe this kind of fasting to be ordained by God; or, through impotence, should become insincere; or because, by fasting all the days of the year, he would do so on the days on which fasting is forbidden. See other readings voce أَلَا in art. الو .]) Hence also the saying, آلتِ الضَّرْبَهُ إِلَى النَّفْسِ , meaning The blow, or stroke, resulted in destroying life; in slaying, or killing. (Mgh.) Hence also, آلَ الأَمْرُ إِلَى كَذَا [The affair, or case, became ultimately reduced to such a state, or condition; came to such a result; came to be thus]. (Msb.) Hence also, طَبَخْتُ الشَّرَابَ فَآلَ إِلَى قَدْرِ كَذَا I cooked the wine, or beverage, and it became reduced ( رَجَعَ ) to such a quantity. (S.) And طَبَخَهُ حَتَّى آلَ إِلَى الثُّلُثِ أَوِالرُّبعِ He cooked it (namely نَبِيذ [i. e. must, or mead, or wort,]) until it became reduced ( رَجَعَ ) to the third, or to the fourth: (T:) or, said of the same, (Mgh,) or of medicine, (TA,) حَتَّى آلَ المَنَّانِ مَنَّا وَاحِدًا , (Mgh,) or إِلَى مَنٍّ وَاحِدٍ , (TA,) until twice the quantity, or weight, of a مَنّ became [reduced to] ( صَارَ ) one مَنّ . (Mgh.) [Hence also, مَجَازُ الأَوْلِ The proleptic, or anticipative, trope; as فَصِيلٌ applied to “a young camel” before it is weaned, because it is to be weaned.] [And hence also, app.,] آلَ الشَّىْءُ , inf. n. مَآلٌ , The thing [became reduced in quantity or size;] decreased; diminished; or became defective, or deficient. (M, K.) And آلَ لَحْمُ النَّاقَةِ The flesh of the she-camel went away, so that she became lean, or slender and lean, or lean and lank in the belly. (T, K.) آلَ , (T, S, M, K,) inf. n. أَوْلٌ (T, M, K) and إِيَالٌ , (M, K,) is also said of tar, (T, S, M,) and of honey, (S,) and of milk, (M,) and of wine, or beverage, (TA,) and of urine, (M,) or of the urine of camels that have been contented with green pasture instead of water, at the end of their being in that state, (T,) and of oil, (M, K,) and other things, (K,) as meaning It became thick: (T, S, M, K:) said of milk, it thickened and coagulated: (M:) said of wine, or beverage, it thickened, and became intoxicating in its utmost degree: (Az, TA:) and said of oil, it attained its full perfume, or sweetness of odour, by being well prepared or compounded. (T.) مَا لَكَ تَؤُولُ إِلَى كَتِفَيْكَ [written in the TA without any vowel-signs, app. meaning What aileth thee that thou shruggest thy shoulders? lit., drawest thyself together to thy two shoulder-blades?] is said [to a man] إِذَا ٱنْضَمَّ إِلَيْهِمَا وَٱجْتَمَعَ [when he draws himself together to them, and contracts himself]; and is a tropical phrase: so says Z. (TA.) آلَ مِنْ فُلَانٍ He escaped, or became safe or secure, from such a one: a dial. var. of وَأَلَ : (T, K:) of the dial. of the Ansár. (TA.) You say also, آلَ , aor. يَؤُولُ ; (T, Msb;) or أَوِلَ , aor. يَأْوَلُ ; (K;) meaning He, or it, preceded; went before; was, or became, before, beforehand, first, or foremost; (T, Msb, K;) and came: (Msb:) with this, also, وَأَلَ is syn.; and from it [says Az] is most probably derived أَوَّلُ , so that its original form is أَأْوَلُ : [or, as Fei says,] hence is derived the phrase, used by the vulgar, العَشْرُ الأَوَّلُ with fet-h to the hemzeh [as meaning “the first, or preceding, ten (nights of the month),” for الأُوَلُ , pl. of الأُولَى , fem. of الأَوَّلُ ; but this is generally regarded as being originally الأَوْأَلُ , from وَأَلَ ]. (Msb.) آلَهُ : see 2. Accord. to Lth, (TA,) أُلْتُهُ , (M, K,) aor. أَؤُولُهُ , inf. n. أَوْلٌ , (TA,) signifies I made it (namely, milk, M, or oil &c., K) to thicken, (M, K,) and to coagulate; (M;) the verb being both intrans. and trans.: (K:) but Az says that it is not known as trans., in this sense, in the language of the Arabs [of the classical ages]. (TA.) آلَ رَعِيّتَهُ , (S, M, Msb, K,) aor. يُؤُولُ , inf. n. أَوْلٌ (S) and إِيَالٌ , (S, M, K,) of which the simple subst. is إِيَالَةٌ , (S, * Msb,) He (a prince or commander, S, or a king, M, K) ruled, or governed, his subjects; presided over their affairs, as commander or governor; (S, M, Msb, K;) and did so well: (S:) and آلَ عَلَيْهِمْ , inf. n. أَوْلٌ and إِيَالٌ and إِيَالَةٌ , [or this last, as said above, is a simple subst.,] he presided over them; held command, or authority, over them; (M, K;) namely, a people, or company of men; (K;) or, over their affairs. (TA.) It is said in a prov., (M,) قَدْ أُلْنَا وَإِيلَ عَلَيْنَا (T, S, M) We have ruled and been ruled; (T;) we have presided and been presided over. (M.) آلَ مَالهُ , (T, S, M, * Msb, K,) inf. n. إِيَالَةٌ , (T, Msb,) He put into a good, or right, state, or condition, and managed, or tended, his مال [meaning cattle]; (T, S, M, * K;) as also ائتالهُ [written with the disjunctive alif اِيتَالَهُ ], (K,) inf. n. اِيتِيَالٌ : (S:) or he managed his camels, and his sheep or goats, in such a manner that they throve, or became in a good state or condition, by his management. (Msb.) Lebeed describes a female singer 1 (T, S,) meaning with a stringed lute, (EM p. 169,) which her thumb adjusts; (S, EM;) from أُلْتُ , (T, S,) signifying I put into a good, right, or proper, state, or condition. (T. [But see another reading in the first paragraph of art. اوي .]) You say also, أُلْتُ الشَّىْءَ meaning I composed, or collected together, the thing, and put it into a good, right, or proper, state, or condition: and some of the Arabs say, أَوَّلَ ٱللّٰهُ عَلَيْكَ أَمْرَكَ , i. e. May God compose for thee thine affair: and, by way of imprecation, لَا أَوَّلَ ٱللّٰهُ عَلَيْهِ شَمْلَهُ [May God not compose for him his discomposed, disorganized, deranged, or unsettled, affair, or affairs]. (T.) بِمُوَتَّرٍتَأْتَالُهُ إِبْهَامُهَا أُلْتُ الإِبلَ , inf. n. أَوْلٌ and إِيَالٌ , also signifies I drove the camels: (M:) or, accord. to the T, I bound the camels' udders with the أَصِرَّة ( صَرَرْتُهَا ) until the time of milking, when I loosed them. (TA.)

Form 2أوّلهُ إِلَيْهِ6 senses · 1 main

maṣdarتَأْوِيلٌ تَأَوُّلٌ

Core sense — he returned it to him; he explained what it comes togenerated

2.1may God restore your stray to you; may He bring you and it together—أَوَّلَ ٱللّٰهُ عَلَيْكَ ضَالَّتَكَ

he returned it (namely, a thing) to him, or it; he made it, or caused it, to return to him, or it. Synonym رَجَعَهُ.

آلَهُ also has the same meaning; synonym رَدَّهُ.

I brought, or reduced, him, or it, to such a state or condition—أَوَّلْتُهُ إِلَى كَذَا

Synonym صَيَّرْتُهُ إِلَيْهِ.

2.1.1

See also form 1, near the end of the paragraph, in two places.

2.1.2he explained that to which a thing comes, or may be reduced—أَوَّلْتُهُ

تَأْوِيلٌ also means the discovering, revealing, or disclosing, or the explaining, expounding, or interpreting, of that to which a thing is, or may be, reduced, or that which it comes, or may come, to be.

the same—تَأَوَّلْتُهُ

in one and the same sense.

Hence the saying of El-Aashà:

shāhid

عَلَى أَنَّهَا كَانَتْ تَأَوُّلُ حُبِّهَاتَأَوُّلَ رِبْعِىِّ السِّقَابِ فَأَصْحَبَا

; or تاوَّل حُبَّها (so in a copy of the T: [the former word being, on this reading, a contraction of تَتَأَوَّلُ, but this does not altogether agree with what follows]).

AO says that تَأَوُّلُ حُبِّهَا means تَفْسِيرُهُ وَمَرْجِعُهُ [i.e., the explanation of her love, or of the poet's love of her, and the state, or condition, to which it eventually came, is this:] it was small in his heart, and did not stop growing until it became great; just as the little young camel [born in the season called ربيع, or at the beginning of the breeding-time] does not stop growing until he becomes great like his mother, and has a son going along with him.

[Or] أوّلهُ and تأوّلهُ, maṣdar of the former as above, when said of language, mean دَبَّرَهُ وَقَدَّرَهُ وَفَسَّرَهُ [he considered its end, or what it might be that it led or pointed to, and compared one part of it with another, and then explained, or expounded, or interpreted, it].

Hence [if the explanation in the M and K is meant to denote three distinct meanings, which I do not think it is] it would seem as though تَأْوِيلٌ and تَفْسِيرٌ were synonymous; but according to other authorities they differ.

[Az says:] according to Ahmad Ibn-Yahyà, these two words and مَعْنًى are all one; but تأويل seems to me to mean the gathering of the meanings of doubtful expressions by an expression that is clear, or plain, and free from doubt.

Or, according to Lth, it is the interpreting of language that has different meanings, and this cannot be done properly except by an explanation which changes the expression; and so also تأَوُّلٌ.

Or it is the turning of a verse of the Qur'ān from its apparent meaning to a meaning which it admits, when the latter agrees with the Scripture and the Sunneh. For instance, in the words of the Qur'ān [6:95, etc.], يُخْرِجُ ٱلْحَىَّ مِنَ المَيِّتِ: if the meaning is explained as “He produces the bird from the egg,” this is تفسير; and if it is explained as meaning “He produces the believer from the unbeliever,” or “the knowing from the ignorant,” this is تأويل. So says Ibn-El-Kemál.

[Hence, although it may often be rendered by interpretation, like تفسير, it more properly means the rendering of something in a way not according to the letter, or overt sense; explaining the covert, or virtual, meaning; interpreting in a way not according to the obvious meaning.]

Er-Rāghib: the reducing of a thing to its ultimate intent, whether it is a saying or an action.

Or تفسير means the discovering, or disclosing, of what is meant by a doubtful expression; and تأويل the reducing of one of two senses, or interpretations, that an expression admits to the one which suits the apparent meaning; so in art. فسر.

Or the former means the expounding, explaining, or interpreting of the narratives that occur collected without distinction in the Qur'ān, the making known of the meanings of the strange words or expressions, and the explaining of the occasions on which the verses were revealed; and the latter, the explaining of the meaning of what is مُتَشَابِهِ [or what is equivocal, or ambiguous], that is, what is not understood without repeated consideration.

2.1.3he rendered a word, or expression, or phrase, in grammatical analysis, by another—أوّل لَفْظًا

Said in grammar.

2.1.4the interpretation, or explanation, of a dream; the telling of its final result—تَأْوِيلٌ

As in the Qur'ān 12:101.

Qur’ān 12:101 approximate — somewhere between 12:92 and 12:110 Lane cites “Kur xii. 101”

Qur’ān 12:101 the verse Lane’s citation points to, and it uses this root

رَبِّ قَدْ ءَاتَيْتَنِى مِنَ ٱلْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ فَاطِرَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ أَنتَ وَلِىِّۦ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۖ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِٱلصَّـٰلِحِينَ

"O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events,- O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter. Take Thou my soul (at death) as one submitting to Thy will (as a Muslim), and unite me with the righteous."Abdullah Yusuf Ali, The Holy Qur’ān (1934)

2.1.5[But none knows the end, and the like, of it, except God]—وَمَا يعْلَمُ تَأْوِيلَهُ إِلَّا ٱللّٰهُ

It is also used [as a simple noun] to mean the end, issue, result, or final outcome, of a thing; synonym عَاقِبَةٌ or مَآلٌ, or مَرْجِعٌ and مَصِيرٌ.

do they wait for anything except the result to which their case will come by the resurrection?—هَلْ يَنْظُرُونَ إِلَّا تَأْوِيلَهُ

the fear of God is best in respect of result—تَقْوي ٱللّٰهِ أَحْسَنُ تَأْوِيلًا

As in the Qur'ān 3:5.

Or the phrase means: but none knows when the resurrection will be, and what the case will eventually come to, when the hour arrives, except God. So says Aboo-Is-hāk.

In the Qur'ān 7:51. (Aboo-Is-hāk.)

Or: the result to which it will come in the showing of its truth by the appearance of the promises and threats it has told of.

Synonym عَاقِبَةً.

Qur’ān 7:53 matched to Lane’s own quotation of it Lane cites “Kur vii. 51”

Lane cites “Bd in iv. 62” — a commentary, not the verse; no modern number is given

Qur’ān 7:53 Lane quotes this verse

هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُۥ ۚ يَوْمَ يَأْتِى تَأْوِيلُهُۥ يَقُولُ ٱلَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُوا۟ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ قَدْ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ

Do they just wait for the final fulfilment of the event? On the day the event is finally fulfilled, those who disregarded it before will say: "The messengers of our Lord did indeed bring true (tidings). Have we no intercessors now to intercede on our behalf? Or could we be sent back? then should we behave differently from our behaviour in the past." In fact they will have lost their souls, and the things they invented will leave them in the lurch.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

Show Lane's original text

, (M, K,) inf. n. تَأْوِيلٌ , (TA,) He returned it (namely, a thing, M) to him, or it; he made it, or caused it, to return to him, or it; syn. رَجَعَهُ : (M, K: in the CK رَجَّعَهُ :) and آلَهُ also signifies the same; syn. رَدَّهُ . (TA.) You say, أَوَّلَ ٱللّٰهُ عَلَيْكَ ضَالَّتَكَ May God restore to thee thy stray; (T, * TA;) cause it to return to thee; (TA;) bring together thee and it. (T.) And أَوَّلْتُهُ إِلَى كَذَا I caused him, or it, to come to such a state or condition; brought, or reduced, him, or it, thereto; syn. صَيَّرْتُهُ إِلَيْهِ . (T.) See also 1, near the end of the paragraph, in two places. تَأْوِيلٌ also signifies The discovering, detecting, revealing, developing, or disclosing, or the explaining, expounding, or interpreting, that to which a thing is, or may be, reduced, or that which it comes, or may come, to be: (S, O, TA:) you say, أَوَّلْتُهُ , inf. n. تَأْوِيلٌ ; and تَأَوَّلْتُهُ , inf. n. تَأَوُّلٌ ; in one and the same sense: and hence the saying of El-Aashà: 1 (S:) or تاوَّل حُبَّها : (so in a copy of the T: [the former word being, accord. to this reading, a contraction of تَتَأَوَّلُ ; but this does not altogether agree with what here follows:]) AO says, تَأَوُّلُ حُبِّهَا means تَفْسِيرُهُ وَمَرْجِعُهُ : [i. e., the explanation of her love, or of the (poet's) love of her, and the state, or condition, to which it eventually came, is this:] (S:) it was small in his heart, and ceased not to grow until it became great; like as the little young camel [born in the season called ربيع , or in the beginning of the breeding-time,] ceases not to grow until he becomes great like his mother, (T, * S,) and has a son accompanying him: (S:) [or] أوّلهُ and تأوّلهُ , (M, K,) inf. n. of the former as above, (K,) when said of language, signify دَبَّرَهُ وَقَدَّرَهُ وَفَسَّرَهُ [he considered its end, or what it might be to which it led or pointed, and compared one part of it with another, and then explained, or expounded, or interpreted, it]: (M, K:) hence, [if the explanation in the M and K be meant to denote three distinct meanings, which I do not think to be the case,] it would seem as though تَأْوِيلٌ and تَفْسِيرٌ were syn.; but accord. to other authorities, they differ: (TA:) [Az says,] accord. to Ahmad Ibn-Yahyà, these two words and مَعْنًى are all one: but تأويل seems to me to signify the collecting the meanings of dubious expressions by such expression as is clear, or plain, without dubiousness: or, accord. to Lth, it is the interpreting of language that has different meanings; and this cannot be rightly done but by an explanation which changes the expression; as also تأَوُّلٌ : (T:) or the turning a verse of the Kur-án from its apparent meaning to a meaning which it bears, or admits, when the latter is agreeable with the Scripture and the Sunneh: for instance, in the words of the Kur [vi. 95, &c.], يُخْرِجُ ٱلْحَىَّ مِنَ المَيِّتِ , if the meaning be [thus explained] “He produceth the bird from the egg,” this is تفسير : and if [it be explained as meaning] “He produceth the believer from the unbeliever,” or “the knowing from the ignorant,” this is تأويل : so says Ibn-El-Kemál: (TA:) [hence, although it may often be rendered by interpretation, like تفسير , it more properly signifies the rendering in a manner not according to the letter, or overt sense; explaining the covert, or virtual, meaning; interpreting in a manner not according to the obvious meaning:] or the reducing a thing to its ultimate intent, whether it be a saying or an action: (Er-Rághib, TA:) or تفسير signifies the “discovering, detecting, revealing, or disclosing, what is meant by a dubious expression;” and تأويل , the reducing one of two senses, or interpretations, which an expression bears, or admits, to that which suits the apparent meaning: (L and K in art. فسر , and TA in that and in the present art.:) or the former signifies the “expounding, explaining, or interpreting, the narratives which occur collected without discrimination in the Kur-án, and making known the significations of the strange words or expressions, and explaining the occasions on which the verses were revealed;” and the latter, the explaining the meaning of that which is مُتَشَابِهِ , [or what is equivocal, or ambiguous,] i. e., what is not understood without repeated consideration. (TA: [in which are some further explanations; but these add nothing of importance.]) عَلَى أَنَّهَا كَانَتْ تَأَوُّلُ حُبِّهَا | تَأَوُّلَ رِبْعِىِّ السِّقَابِ فَأَصْحَبَا [Hence, أوّل لَفْظًا , in grammar, He rendered a word, or an expression, or a phrase, in grammatical analysis, by another word, or expression, or phrase.] And [hence likewise,] تَأْوِيلٌ signifies also The interpretation, or explanation, of a dream; the telling the final sequel, or result, thereof: (M, K:) as in the Kur xii. 101. (M.) It is also used [as a simple subst.] to signify The end, issue, result, or final sequel, of a thing; syn. عَاقِبَةٌ ; (Bd in iv. 62 and xvii. 37;) or مَآلٌ ; (Jel in the same places;) or مَرْجِعٌ , and مَصِيرٌ ; as in the Kur [iii. 5], وَمَا يعْلَمُ تَأْوِيلَهُ إِلَّا ٱللّٰهُ [But none knoweth the end, &c., thereof, except God]: (A'Obeyd, T:) or this phrase means, but none knoweth when will be the resurrection, and to what the case will eventually come, (T, M,) when the hour shall arrive, (TA,) except God: (T, M:) so says Aboo-Is-hák: (T:) and in like manner, [in the Kur vii. 51,] هَلْ يَنْظُرُونَ إِلَّا تَأْوِيلَهُ means Do they wait for aught save the result to which their case will come by the resurrection? (Aboo-Is-hák, T, M:) or, the result to which it will come (Bd, Jel) in the manifestation of its truth by the appearance of the promises and threats of which it has told? (Bd:) in like manner, also, the saying, تَقْوي ٱللّٰهِ أَحْسَنُ تَأْوِيلًا means The fear of God is best in respect of result; syn. عَاقِبَةً . (TA.)

Form 5تَاَوَّلَ2 senses · 1 main

Core sense — he discovered good, or goodness, in him from its outward signsgenerated

5.1

See form 2, in the earlier half of the paragraph, in six places.

5.1.1he discovered good, or goodness, in him from its outward signs—تأوّل فِيهِ الخَيْرَ

Also: he sought, or looked for, good, or goodness, in him.

I sought, or looked for, recompense in, or from, such a one—تَأَوَّلْتُ فِى فُلَانٍ الأَجْرَ

Show Lane's original text

see 2, in the former half of the paragraph, in six places. تأوّل فِيهِ الخَيْرَ He discovered in him the existence of good, or goodness, from its outward signs: and he sought, or looked for, good, or goodness, in him. (TA.) You say also, تَأَوَّلْتُ فِى فُلَانٍ الأَجْرَ I sought, or looked for, recompense in (or of or from) such a one. (T.)

Form 8إِاْتَوَلَ1 sense

Core sense — he managed his cattle well, putting them into a good stategenerated

8.1

See form 1, near the end of the paragraph, in two places.

Show Lane's original text

see 1, near the end of the paragraph, in two places.

Form 10استآل الرُّؤْيَا1 sense

Core sense — he sought the interpretation of the dreamgenerated

10.1

He sought the interpretation of the dream, by consideration; so in art. سوأ.

Show Lane's original text

He sought the interpretation of the dream, by consideration. (TA in art. سوأ .)

Derived nouns 19

Nounآلٌ14 senses · 5 main

Core sense — a man's family, or relations; his followers; the mirage; tent-polesgenerated

A man's أَهْل [or family]; that is, his relations: his عَشِيرَة [or kinsfolk; or nearer, or nearest, relations by descent from the same father or ancestor]; from أَوْلٌ as meaning رُجُوعٌ, because recourse is had to them in all affairs.

Also his household, the people of his house; and his followers, including soldiers; and his أَوْلِيَآء [i.e. friends, and the like].

Ibn-'Arafeh: those who bear a relation to him, as members to a head, by religion or persuasion or kindred; as in the Qur'ān 3:9 and 8:54 and 56, and elsewhere. [Or in these and many other instances it may be rendered people.]

But in general it is used only in relation to that in which there is eminence, or nobility, so that one does not say آلُ الإِسْكَافِ as one says أَهْلُهُ.

It is used particularly as a prefix to the proper names of rational beings, not to indefinite nouns, nor to nouns of places or of times; so one says آلُ فُلَانٍ, but not آلُ رَجُلٍ nor آلُ زَمَانِ كَذَا nor آلُ مَوْضَعِ كَذَا, as one says [أَهْلُ رَجُلٍ and أَهْلُ زَمَانِ كَذَا and] أَهْلُ بَلَدِ كَذَا and مَوْضِعِ كَذَا.

Ks disallows its being prefixed to a pronoun, so that one should not say آلُهُ but أَهْلُهُ; his opinion in this matter, however, is not correct.

It is originally أَوَلٌ, the و being changed into ا, as in قَالَ [which is originally قَوَلَ]; so say some. Or it is originally أَهْلٌ, then أَأْلٌ, and then آلٌ; so say some, arguing from its having أُهَيْلٌ as its diminutive. But according to Ks it takes the form أُوَيْلٌ as a diminutive; or each of these is its diminutive.

By the آل of the Prophet are meant, according to some, his followers, whether relations or not, and his relations, whether followers or not. (Ahmad Ibn-Yahyà.)

Or, as some say, his family and his wives. [But what I have rendered “and his wives” seems to be meant as an explanatory addition to اهله.]

Esh-Sháfi'ee: or, as some say, the people of his religion.

Anas: being asked himself who his آل were, he answered: all pious persons.

Esh-Sháfi'ee: but in a tradition in which it is said that the poor-rates are forbidden to him and to his آل, what is meant is those to whom the fifth [of the spoils] was appropriated instead of the poor-rates; and these were the genuine descendants of Háshim and El-Muttalib.

Qur’ān 3:11 matched to Lane’s own quotation of it Lane cites “Kur iii. 9”

Qur’ān 3:11 Lane quotes this verse

كَدَأْبِ ءَالِ فِرْعَوْنَ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَـٰتِنَا فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ ۗ وَٱللَّهُ شَدِيدُ ٱلْعِقَابِ

(Their plight will be) no better than that of the people of Pharaoh, and their predecessors: They denied our Signs, and Allah called them to account for their sins. For Allah is strict in punishment.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1[O family of Zeyd]—يَا آلَ زَيْدٍ

يَا لَزَيْدٍ and يَالَ زَيْدٍ, according to the Koofees, are contractions of this.

See the Mughnee, on the letter ل, and El-Ashmoonee on the Alfeeyeh of Ibn-Málik, section الاستغاثة. [See the letter ل.]

1.2

[See also إِيلَةٌ.]

2figurative · مجاز

Same as شَخْصٌ [meaning the body, or bodily form or figure or substance (of anything, as is said in the T) which one sees from a distance; or, in this case, often though not always, the person, or self]; of a man.

A figurative use, from آلٌ as meaning أَهْلٌ and عَشِيرَةٌ, because it comprises the members and the senses.

2.1

Sometimes it is redundant [used only for the sake of the metre in verse, or to give more force to an expression], as in this instance:

shāhid

أُلَاقِى مِنْ تَذَكُّرِ آلِ لَيْلَىكَمَا يَلْقَى السَّلِيمُ مِنَ العِدَادِ

[I feel, from the remembrance of Leylà, or of Leylà's person or self, the like of what one bitten or stung by a venomous reptile feels from the fit of pain caused by the bite or sting].

[See also another example under جَأْبٌ, and another under مِزْمَارٌ.]

2.2

[Like شَخْصٌ, it seems to be sometimes applied to any material thing that is somewhat high and conspicuous; and hence, perhaps, the meaning that follows.]

2.3apparently the overtopping, or higher, part, or parts, of the camel—مَا أَشْرَفَ مِنَ البَعِيرِ

2.4

A [tent of the kind called] خَيْمَة.

2.5

The poles of the خَيْمَة; and so آلَةٌ, of which the plural is آلاتٌ.

Or آلَةٌ is the singular of آلٌ and آلَاتٌ [or the ism waḥda of the former and the plural of the latter], which mean the pieces of wood on which the خيمة is raised, or constructed.

Hence Kutheiyir likens the legs of his she-camel to four آلات of the [wood of the tree called] طَلْح.

2.6

The pieces of wood of خَيْم [or tents], stripped [of the tent-cloths].

2.7

The extremities and sides of a mountain. [Apparently so called because they rise from the general surface of the ground.]

The سَرَاب [or mirage]; or applied particularly to what is in the first part of the day, seeming to raise figures seen from a distance and make them quiver.

Or what one sees in the first part of the day, and in the last part of it, seeming to raise figures seen from a distance; not the same as the سراب, or something resembling the سراب.

Or, as some say, what is in the ضُحَى [or early part of the day, when the sun is still low], like water between the sky and the earth, seeming to raise figures seen from a distance and make them quiver; whereas the سراب is what is at midday, seeming to cling to the ground as though it were running water.

Th says the آل is in the first part of the day.

As says that the آل and the سراب are one.

But others say that the former is from the ضُحَى [see above] to the declining of the sun from the meridian, whereas the سراب is after the declining of the sun from the meridian to the prayer of the عَصْر.

In support of this they urge that the former seems to raise everything, so that it becomes what is called آل, that is, شَخْص, for the آل of anything is its شخص; and that the سراب seems to lower every شخص in it, so that it becomes as though it were clinging to the ground, having no شخص.

Yoo says the Arabs say that the آل is from the غُدْوَة [or period between the prayer of daybreak and sunrise] to the time when the sun is very high, or near the meridian; then it is called سراب for the rest of the day.

ISk says the آل is what seems to raise figures seen from a distance, and is in the ضُحَى [explained above]; and the سراب is what is upon the surface of the ground, as though it were water, and is at midday. And this, Az says, is what he found the Arabs of the desert to say.

El-Hareeree speaks of the glistening of the آل, apparently using this word in the sense of سراب, for it is the latter that glistens, not the former.

The word is masculine and feminine.

The phrase يَرفَعُ ٱلْآلَا, ending a verse of En-Nábighah — that is, Edh-Dhubyánee, or El-Jaadee — is an instance of inversion, the meaning being يَرْفَعُهُ ٱلْآلُ [the آل raising it]; or the meaning is, making the آل more conspicuous than it would otherwise be, the agent of the verb being a prominent part of a mountain which, being itself raised in appearance by the آل, has that effect.

See also the next entry.

And see أَلَيَانٌ in art. الي.

Qur’ānic occurrences ءَال 5 shown of 23

15:59

إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ

"Excepting the adherents of Lut: them we are certainly (charged) to save (from harm),- All -

15:61

فَلَمَّا جَآءَ ءَالَ لُوطٍ ٱلْمُرْسَلُونَ

At length when the messengers arrived among the adherents of Lut,

19:6

يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ ۖ وَٱجْعَلْهُ رَبِّ رَضِيًّا

"(One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord! one with whom Thou art well-pleased!"

54:34

إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّآ ءَالَ لُوطٍ ۖ نَّجَّيْنَـٰهُم بِسَحَرٍ

We sent against them a violent Tornado with showers of stones, (which destroyed them), except Lut's household: them We delivered by early Dawn,-

54:41

وَلَقَدْ جَآءَ ءَالَ فِرْعَوْنَ ٱلنُّذُرُ

To the People of Pharaoh, too, aforetime, came Warners (from Allah).

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text

A man's أَهْل [or family]; (T, S, M, Msb, K;) i. e. his relations: (Msb:) his عَشِيرَة [or kinsfolk; or nearer, or nearest, relations by descent from the same father or ancestor; &c.]; from أَوْلٌ as signifying رُجُوعٌ , because recourse is had to them in all affairs: (Har p. 578:) and his household; (S, TA;) the people of his house: (Msb:) and his followers; (S, Msb, K;) including soldiers: (S, TA:) and his أَوْلِيَآء [i. e. friends, and the like]: (K:) those who bear a relation to him, as members to a head, ( مَنْ آلَ إِلَيْهِ ,) by religion or persuasion or kindred; as in the Kur iii. 9 and viii. 54 and 56 &c.: (Ibn-'Arafeh:) [or in these and many other instances, it may be rendered people:] but in general it is not used save in relation to that in which is eminence, or nobility; so that one does not say, آلُ الإِسْكَافِ , like as one says أَهْلُهُ : (K:) and it is peculiarly used as a prefix to the proper names of rational beings; not to indeterminate nouns, nor to nouns of places or of times; so that one says, آلُ فُلَانٍ ; but not آلُ رَجُلٍ , nor آلُ زَمَانِ كَذَا , nor آلُ مَوْضَعِ كَذَا , like as one says, [ أَهْلُ رَجُلٍ , and أَهْلُ زَمَانِ كَذَا , and] أَهْلُ بَلَدِ كَذَا and مَوْضِعِ كَذَا : (TA:) Ks disallows its being prefixed to a pronoun; so that one should not say, آلُهُ , but أَهْلُهُ ; but his opinion in this matter is not correct: it is originally أَوَلٌ ; the و being changed into ا , (M, * Msb,) as in قَالَ [which is originally قَوَلَ ]: so say some: (Msb:) or it is originally أَهْلٌ , (T, M, Msb, K,) then أَأْلٌ , and then آلٌ : (K:) so say some, arguing thus from its having أُهَيْلٌ for its dim.: (T, Msb:) but accord. to Ks, it assumes the form أُوَيْلٌ as a dim.: (T:) or each of these is its dim. (M, K.) By the آل of the Prophet are meant, accord. to some persons, His followers, whether relations or others: and his relations, whether followers or not: (Ahmad Ibn-Yahyà, T:) or, as some say, his family ( أَهْلُهُ [q. v.]) and his wives: [but it seems to be indicated that what I have rendered “and his wives” is meant as an explicative adjunct to اهله :] or, as some say, the people of his religion: (Esh-Sháfi'ee, T:) being himself asked who were his آل , he answered all pious persons: (Anas, TA:) but in a trad. in which it is said that the poor-rates are prohibited to him and to his آل , by this is meant those to whom was appropriated the fifth [of the spoils] instead of the poor-rates; and these were the genuine descendants of Háshim and El-Muttalib. (Esh-Sháfi'ee, T.) يَا لَزَيْدٍ and يَالَ زَيْدٍ , accord. to the Koofees, are contractions of يَا آلَ زَيْدٍ [O family of Zeyd]. (Mughnee, on the letter ل ; and El-Ashmoonee on the Alfeeyeh of Ibn-Málik, section الاستغاثة . [See the letter ل .]) [See also إِيلَةٌ .] I. q. شَخْصٌ [meaning The body, or corporeal form or figure or substance, (of anything, as is said in the T,) which one sees from a distance; or, in this case, often, though not always, the person, or self]; (AA, T, S, M, K;) of a man: a metaphorical application, from آلٌ as signifying أَهْلٌ and عَشِيرَةٌ ; because comprising the members and the senses. (Har p. 578.) Sometimes, it is redundant, or pleonastic; [being only used for the sake of metre in verse, or to give more force to an expression;] as in the following instance: 1 [I experience, from remembrance of Leylà, or of Leylà's person or self, the like of what the person bitten or stung by a venomous reptile experiences from the paroxysm of pain occasioned by the bits or sting]. (TA.) [See also another ex., voce جَأْبٌ ; and another, voce مِزْمَارٌ .] أُلَاقِى مِنْ تَذَكُّرِ آلِ لَيْلَى | كَمَا يَلْقَى السَّلِيمُ مِنَ العِدَادِ [Like شَخْصٌ , it seems to be sometimes applied to Any material thing that is somewhat high, and conspicuous: and hence, perhaps, the signification next following.] مَا أَشْرَفَ مِنَ البَعِيرِ [app. meaning The overtopping, or higher, part, or parts, of the camel]. (M, K.) A [tent of the kind called] خَيْمَة . (M.) The poles of the خَيْمَة ; (M, K;) as also آلَةٌ ; of which the pl. is آلاتٌ : (K:) or آلَةٌ is the sing. of آلٌ and آلَاتٌ , [or n. un. of the former and pl. of the latter,] which signify the pieces of wood ( خَشَبَات ) upon which the خيمة is raised, or constructed: and hence Kutheiyir likens the legs of his she-camel to four آلات of the [wood of the tree called] طَلْح . (S.) The pieces of wood ( خَشَب , T, M, K) of خَيْم [or tents], (M,) stripped [of the tent-cloths]. (T, TA.) Also, [app. because rising from the general surface of the ground,] The extremities and sides of a mountain. (M, K. *) The سَرَاب [or mirage]: (As, T, M, K:) or peculiarly applied to that which is in the first part of the day, (K,) as though raising figures seen from a distance ( شُخُوص ), and making them to quiver: (TA:) or that which one sees in the first part of the day, and in the last part thereof, as though raising figures seen from a distance ( شخوص ); not the same as the سراب : (S:) or what resembles the سراب : (Msb:) or, as some say, that which is in the ضُحَى [or early part of the day when the sun is yet low], like water between the sky and the earth, [in appearance] raising figures seen from a distance ( شخوص ), and making them to quiver; whereas the سراب is that which is at mid-day, [apparently] cleaving to the ground, as though it were running water: Th says, the آل is in the first part of the day: (M:) As says that the آل and the سراب are one: but others say that the former is from the ضُحَى [see above] to the declining of the sun from the meridian; whereas the سراب is after the declining of the sun from the meridian to the prayer of the عَصْر ; and in favour of their assertion they urge, that the former [in appearance] raises everything so that it becomes what is termed آل , i. e. شَخْص ; for the آل of everything is its شخص ; and that the سراب [in appearance] lowers every شخص in it so that it becomes [as though it were] cleaving to the ground, having no شخص : Yoo says, the Arabs say that the آل is from the غُدْوَة [or period between the prayer of daybreak and sunrise] to the time when the sun is very high, or near the meridian; then it is called سراب for the rest of the day: ISk says, the آل is that which [in appearance] raises figures seen from a distance ( شخوص ), and is in the ضُحَى [explained above]; and the سراب is that which is upon the surface of the ground, as though it were water, and is at midday: and this, I [namely Az] say, is what I have found the Arabs in the desert to say: (T:) El- Hareeree speaks of the glistening of the آل ; app. using this word in the sense of سراب ; for it is the latter that glistens; not the former: (Har p. 363:) the word is masc. and fem. (Msb, K.) The phrase يَرفَعُ ٱلْآلَا , ending a verse (S, M) of En-Nábighah, (M, TA,) i. e. Edh-Dhubyánee, (TA,) or El-Jaadee, (S,) [variously cited in the S and M and TA,] is an instance of inversion; the meaning being يَرْفَعُهُ ٱلْآلُ [The آل raising it]: (S, TA:) or the meaning is, making the آل conspicuous more than it would otherwise be; the agent of the verb being a prominent portion of a mountain, which, being itself raised [in appearance] by the آل , has the effect of doing this. (M.) See also the next paragraph. And see أَلَيَانٌ , in art. الي .

Nounآلَةٌ7 senses · 2 main

Core sense — an instrument, or tool; a musical instrument; a bier; a state, or conditiongenerated

1figurative · مجاز — inferredliterally, he makes use of the instrument of religion in seeking the goods of the present world—يَسْتَعْمِلُ آلَةَ الدِّينِ فِى طَلَبِ الدُّنيَا

Same as أَدَاةٌ [i.e. an instrument; a tool; an implement; a utensil; and instruments, tools, implements, utensils, apparatus, equipment, accoutrements, furniture, gear, tackle] with which one works, for himself or for another.

It is both singular and plural; or, as some say, it is a plural with no singular in form [but it is very often used as a singular]; and the plural is آلَاتٌ.

In this saying of 'Alee, science, or knowledge, is meant, because religion exists only through it.

1.1

[A musical instrument;] a lute; a musical reed, or pipe; the [kind of mandoline called] طُنْبُور.

1.2

The male organ of generation.

1.3

Abu-l-'Omeythil: the bier of a corpse.

So, according to some, in this verse of Kaab Ibn-Zuheyr:

shāhid

كُلُّ ٱبْنِ أُنْثَى وَإِنْ طَالتْ سَلَامَتُهُيَوْمًا عَلَى آلَةٍ حَدْبَآءَ مَحْمُولُ

[Every son of a female, though his health, or safety, long continue, is one day borne upon a gibbous bier: for the bier of the Arabs of the desert was generally made of two poles connected by a network of cords on which the corpse lay depressed].

Or, as some say, it means in a distressing state, or condition; for, they say, آلَة here means حَلَة.

1.4

See also آلٌ, in two places, near the middle of the paragraph.

2[He is in an evil state or condition]—هُوَبِآلةِ سَوْءٍ

A state, or condition; same as حَالَةٌ [as mentioned above]; plural, or rather ism jamʿ, آلٌ.

2.1

Same as شِذَّةٌ [straitness; difficulty; distress].

Show Lane's original text

i. q. أَدَاةٌ [i. e. An instrument; a tool; an implement; a utensil: and instruments; tools; implements; utensils; apparatus; equipments; equipage; accoutrements; furniture; gear; tackling;] (S, M, K) with which one works, for himself or for another: it is both sing. and pl.: (M, K:) or, (K,) as some say, (M,) it is a pl. having no sing. (M, K) as to the letter: (M:) [but it is very often used as a sing.:] and the pl. is آلَاتٌ . (S, K.) In the saying of 'Alee, يَسْتَعْمِلُ آلَةَ الدِّينِ فِى طَلَبِ الدُّنيَا [lit. He makes use of the instrument of religion in seeking the goods of the present world], science, or knowledge, is meant; because thereby only is religion. (M.) [A musical instrument;] a lute; a musical reed, or pipe; the [kind of mandoline called] طُنْبُور . (TA.) The male organ of generation. (TA.) The bier of a corpse. (Abu-l-'Omeythil, S, M, K.) Thus, accord. to some, in the following verse, (S, * M,) of Kaab Ibn-Zuheyr: 1 [Every son of a female, though his health, or safety, long continue, is one day borne upon a gibbous bier: for the bier of the Arabs of the desert was generally composed of two poles connected by a net-work of cords upon which the corpse lay depressed]: (S, M:) or, as some say, [in a distressing state, or condition; for, they say,] آلَة here signifies حَلَة . (TA.) كُلُّ ٱبْنِ أُنْثَى وَإِنْ طَالتْ سَلَامَتُهُ | يَوْمًا عَلَى آلَةٍ حَدْبَآءَ مَحْمُولُ See also آلٌ , in two places, near the middle of the paragraph. A state, or condition; i. q. حَالَةٌ [as mentioned above]: (T, S, M, K:) pl. [or rather coll. gen. n.] آلٌ . (T, S.) You say, هُوَبِآلةِ سَوْءٍ [He is in an evil state or condition]. (S.) I. q. شِذَّةٌ [Straitness; difficulty; distress; &c.]. (M, K.)

Nounإِيلَةٌ2 senses · 1 main

Core sense — the relations to whom one is traced back in genealogygenerated

Ibn-'Abbád: sometimes it means the relations to whom one goes, or is traced, back in genealogy.

[See also آلٌ.]

1.1I made him go back, or revert, to his natural disposition, or to his original state or condition—رَدَدْتُهُ إِلَى إِيلَتِهِ

Ibn-'Abbád.

Show Lane's original text

sometimes signifies The relations to whom one goes [or is traced] back in genealogy. (Ibn- 'Abbád.) [See also آلٌ .] You say also, رَدَدْتُهُ إِلَى إِيلَتِهِ I made him to go back, or revert, to his natural disposition: or, to his [original] state or condition. (Ibn-'Abbád.)

Nounأُولُو1 sense

Core sense — possessors of, those who havegenerated

In the genitive and accusative أُولِى; see أُلُو in art. أُولَى.

Show Lane's original text

, in the gen. and accus. أُولِى : see أُلُو , in art. أُولَى .

Nounأُولَى2 senses

Core sense — first, foremost, said of a feminine noungenerated

Feminine of أَوَّلُ; see it in art. وأل.

أُولَى as a plural, and its variants أُولَآءِ and أُولٰئِكَ, or أُولَآئِكَ, and the like: see أُلَى in art. الى.

Show Lane's original text

fem. of أَوَّلُ : see the latter in art. وأل . أُولَى as a pl., and its var. أُولَآءِ ; and أُولٰئِكَ , or أُولَآئِكَ ; &c.: see أُلَى , in art. الى .

Nounأَوَالٌ1 sense

Core sense — a certain idol of the tribes of Bekr and Teghlibgenerated

A certain idol of [the tribes of] Bekr and Teghlib, the two sons of Wáïl.

Show Lane's original text

A certain idol of [the tribes of] Bekr and Teghlib, (K, TA,) the two sons of Wáïl. (TA.)

Nounأوَيْلٌ1 sense

Core sense — a small family, or group of relationsgenerated

Diminutive of آلٌ.

Show Lane's original text

dim. of آلٌ , q. v. (Ks, T, M, K.)

Nounإِيَالٌ2 senses

Core sense — the vessel in which milk, or juice, is made to thickengenerated

The vessel, or receptacle, of thickening, or thick, milk: [or, according to the K, this seems to be termed أُيَّلٌ; see آئِلٌ.]

Or the vessel in which wine, or expressed juice, or what is pressed or squeezed so that its juice is forced out, or the like, is made to thicken.

[Also a maṣdar of form 1, which see throughout.]

Show Lane's original text

The vessel, or receptacle, of thickening, or thick, milk: (M:) [or, accord. to the K, this seems to be termed أُيَّلٌ : see آئِلٌ :] or, in which wine ( شَرَاب ), or expressed juice, or what is pressed, or squeezed, so that its juice is forced out, or the like thereof, is made to thicken. (TA.) [Also an inf. n. of 1, which see throughout.]

Nounإِيَالَةٌ1 sense

Core sense — rule, or governmentgenerated

Rule, or government. [According to some, a maṣdar of آلَ as a transitive verb; according to others, a simple noun.]

Show Lane's original text

Rule, or government: (S, Msb:) [accord. to some, an inf. n. of آلَ as a trans. verb: accord. to others,] a simple subst. (Msb.)

Nounأَوَّلُ1 sense

Core sense — first, foremostgenerated

For this word and its variations, and the like, see art. وأل. Some, because they differ from others about its radical letters, have mentioned this word in the present article.

Qur’ānic occurrences أَوَّل 1 shown of 82

56:13

ثُلَّةٌ مِّنَ ٱلْأَوَّلِينَ

A number of people from those of old,

Show Lane's original text

and its variations &c., see art. وأل : some, on account of difference of opinion from others respecting its radical letters, have mentioned this word in the present art. (TA.)

Nounأَيِّلٌ2 senses

Core sense — the male mountain-goatgenerated

See إِيَّلٌ.

And see also آئِلٌ, last sentence.

Show Lane's original text

: see إِيَّلٌ : and see also آئِلٌ , last sentence.

Nounأُيَّلٌ2 senses

Core sense — the male mountain-goatgenerated

See إِيَّلٌ.

And see also آئلٌِ, in four places; and إِيَالٌ.

Show Lane's original text

: see إِيَّلٌ : and see also آئلٌِ , in four places; and إِيَالٌ .

Nounإِيَّلٌ2 senses · 1 main

Core sense — the male mountain-goat, very wide between the hornsgenerated

This, and أُيَّلٌ, and أيِّلٌ — the last on the authority of IAar, though A'Obeyd says that it is إِيَّلٌ, with kesr, and this is the approved form: the [animal called] وَعْل, or the male وَعْل, that is, the mountain-goat. Forms of this word are also treated in art. ايل.

According to some, what is called in Persian كَوَزْن, by which word Sh explains the word إِيَّلٌ.

ISh says it is the animal that is very wide between the horns, and bulky, like the domestic bull. [See بَقَرُ الوَحْشِ in art. بقر.]

Lth says it is called this because it resorts to the mountains.

Sometimes the ى is changed into ج.

The feminine is of the same three forms, with ة; and the plural is أَيَائِلُ [like سَيَائِدُ, plural of سَيِّدٌ].

1.1