اول
1 آلَ,
aor. ـُ (
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
أَيْلُــولَةٌ [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.)
b2: 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. (
tropical:) [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.])
b3: Hence also the saying, آلتِ الضَّرْبَهُ إِلَى
النَّفْسِ, meaning (assumed
tropical:) The blow, or stroke, resulted in destroying life; in slaying, or killing. (
Mgh.)
b4: 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.)
b5: 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.)
b6: [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.]
b7: [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.)
b8: 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.)
b9: مَا لَكَ تَؤُولُ إِلَى كَتِفَيْكَ [written in the
TA without any vowel-signs,
app. meaning (
tropical:) What aileth thee that thou shruggest thy shoulders?
lit., drawest thyself together to thy two shoulder-blades?] is said [to a man] إِذَا انْضَمَّ إِلَيْهِمَا وَاجْتَمَعَ [when he draws himself together to them, and contracts himself]; and is a
tropical phrase: so says
Z. (
TA.)
b10: 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.)
b11: You say also, آلَ,
aor. ـُ (
T,
Msb;) or ـِ
aor. ـْ (
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.)
A2: آلَهُ: see 2.
b2: Accord. to
Lth, (
TA,) أُلْتُهُ, (
M,
K,)
aor. ـُ
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.)
A3: آلَ رَعِيّتَهُ, (
S,
M,
Msb,
K,)
aor. ـُ
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.)
b2: 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 إِبْهَامُهَا ↓ بِمُوَتَّرٍتَأْتَالُهُ (
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, اللّٰهُ عَلَيْكَ ↓ أَوَّلَ
أَمْرَكَ, i. e. May God compose for thee thine affair: and, by way of imprecation, اللّٰهُ ↓ لَا أَوَّلَ عَلَيْهِ شَمْلَهُ [May God not compose for him his discomposed, disorganized, deranged, or unsettled, affair, or affairs]. (
T.)
b3: 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.) 2 أوّلهُ إِلَيْهِ, (
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.) Yousay, أَوَّلَ اللّٰهُ 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.)
b2: See also 1, near the end of the paragraph, in two places.
b3: 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: حُبِّهَا ↓ عَلَى أَنَّهَا كَانَتْ تَأَوُّلُ رِبْعِىِّ السِّقَابِ فَأَصْحَبَا ↓ تَأَوُّلَ (
S:) or حُبَّها ↓ تاوَّل: (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 الْحَىَّ 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.])
b4: [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.]
b5: 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.)
b6: 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 اللّٰهُ [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 اللّٰهِ
أَحْسَنُ تَأْوِيلًا means The fear of God is best in respect of result;
syn. عَاقِبَةً. (
TA.) 5 تَاَوَّلَ see 2, in the former half of the paragraph, in six places.
b2: 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.) 8 إِاْتَوَلَ see 1, near the end of the paragraph, in two places.
10 استآل الرُّؤْيَا He sought the interpretation of the dream, by consideration. (
TA in art. سوأ.) آلٌ 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.)
b2: 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.])
b3: [See also إِيلَةٌ.]
A2: (
tropical:)
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.)
b2: 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: أُلَاقِى مِنْ تَذَكُّرِ آلِ لَيْلَى
كَمَا يَلْقَى السَّلِيمُ مِنَ العِدَادِ [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.]
b3: [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.]
b4: مَا أَشْرَفَ مِنَ البَعِيرِ [
app. meaning The overtopping, or higher, part, or parts, of the camel]. (
M,
K.)
b5: A [tent of the kind called]
خَيْمَة. (
M.)
b6: 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.)
b7: The pieces of wood (خَشَب,
T,
M,
K) of خَيْم [or tents], (
M,) stripped [of the tent-cloths]. (
T,
TA.)
b8: Also, [
app. because rising from the general surface of the ground,] The extremities and sides of a mountain. (
M,
K. *)
A3: 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 الْآلَا, 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 الْآلُ [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.)
A4: See also the next paragraph.
A5: And see أَلَيَانٌ, in art. الي.
آلَةٌ
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], (assumed
tropical:) science, or knowledge, is meant; because thereby only is religion. (
M.)
b2: [A musical instrument;] a lute; a musical reed, or pipe; the [kind of mandoline called] طُنْبُور. (
TA.)
b3: The male organ of generation. (
TA.)
b4: 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: كُلُّ ابْنِ أُنْثَى وَإِنْ طَالتْ سَلَامَتُهُ يَوْمًا 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 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.)
b5: See also آلٌ, in two places, near the middle of the paragraph.
A2: 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.)
b2: I. q. شِذَّةٌ [Straitness; difficulty; distress; &c.]. (
M,
K.) إِيلَةٌ sometimes signifies The relations to whom one goes [or is traced] back in genealogy. (Ibn-'Abbád.) [See also آلٌ.]
b2: 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.) أُولُو, in the gen. and accus. أُولِى: see أُلُو, in art. أُولَى.
أُولَى
fem. of أَوَّلُ: see the latter in art. وأل.
A2: أُولَى as a
pl., and its var. أُولَآءِ; and أُولٰئِكَ, or أُولَآئِكَ; &c.: see أُلَى, in art. الى.
أَوَالٌ A certain idol of [the tribes of] Bekr and Teghlib, (
K,
TA,) the two sons of
Wáïl. (
TA.) أوَيْلٌ
dim. of آلٌ,
q. v. (
Ks,
T,
M,
K.) إِيَالٌ 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.)
A2: [Also an
inf. n. of 1, which see throughout.]
إِيَالَةٌ Rule, or government: (
S,
Msb:) [
accord. to some, an
inf. n. of آلَ as a
trans. verb:
accord. to others,] a simple
subst. (
Msb.) أَوَّلُ 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.)
أَيِّلٌ: see إِيَّلٌ:
A2: and see also آئِلٌ, last sentence.
أُيَّلٌ: see إِيَّلٌ:
A2: and see also آئلٌِ, in four places; and إِيَالٌ.
إِيَّلٌ and ↓
أُيَّلٌ (
T,
S,
Mgh,
Msb,
K, the first and third and fourth in art. ايل) and ↓
أيِّلٌ, (
T,
K,) the last on the authority of
IAar, (
TA,) but
A'Obeyd says that it is إِيَّلٌ, with kesr, (
T,) and this is the approved form, (
TA,) The [animal called] وَعْل: (
K:) or the male وَعْل; (
ISh,
T,
S,
Mgh,
Msb;) i. e. the mountain-goat: (
Msb:)
accord. to some, (
S,) what is called in Persian كَوَزْن; (
S,
Mgh;) 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: (
T:) [see بَقَرُ الوَحْشِ in art. بقر:] and
Lth says, it is called thus because it resorts (يَؤُولُ) to the mountains: sometimes the ى is changed into ج: the
fem. is of the same three forms with ة: (
TA:) and the
pl. is أَيَائِلُ [like سَيَائِدُ
pl. of سَيِّدٌ]. (
Lth,
T,
Mgh,
Msb.)
b2: See also آئِلٌ, in two places.
آئِلٌ [
act. part. n. of 1 in all its senses: and thus, particularly,] Thickening, or thick; (
T,
S,
M,
TA;) applied to the urine of camels that have been contented with green pasture instead of water, at the end of their being in that state; (
T;) or to milk, (
S,
M,
TA,) and to oil, and other things, such as tar, and honey, and wine, or beverage: (
TA:)
pl. ↓
أُيَّلٌ: (
S,
M:) which last word [in one copy of the
M written إِيلٌ, but this I think a mistranscription,] signifies also the remains of thickening, or thick, milk; or, as some say, the [seminal] water in the womb: (
M:) or this same word (
أُيَّلٌ) has the last of these significations; and also, [as a
sing. epithet,] the first of the meanings explained in this paragraph; as also آئِلٌ, applied to milk; (
K;) or to milk thickening, or thick, and mixed; not excessively thick, but in a somewhat good degree, and changed in its flavour: (
AHát,
TA:) or it [
app. أُيَّلٌ, as in the
TK,] signifies the vessel, or receptacle, thereof; (
K;) [a meaning assigned in the
M to إِيَالٌ;] in which milk thickens: (
TA:)
Sh says that ↓ إِيَّلٌ signifies the milk of the أَيَائِل [
pl. of إِيَّلٌ]; and so says
AA: but
AHeyth says that this is absurd; and that the right word is ↓
أُيَّلٌ, having the signification first explained in this paragraph, i. e. thickening, or thick, milk: En-Nadr says that ↓ إِيَّلٌ signifies thick urine of she-goats of the mountain; which, when drunk by a woman, excites her venereal faculty: (
T:) or this last word is used to signify milk of an إِيَّل, which is said to strengthen in the venereal faculty, and to fatten, as Ibn-Habeeb asserts; and ↓
أُيَّلٌ, which he affirms to be wrong, is a
dial. var. thereof; and it may also be a
quasi-pl. n. thereof: (
M:) as a
pl. [of آئِلٌ], applied to milk, ↓ آُيَّلٌ is
extr. in two respects; as a
pl., of this form, of an
epithet not applied to an animal; and as being regularly أُوَّلٌ. (
IJ,
M.)
A2: إِنَّهُ لَآئِلُ مَالٍ and مَالٍ ↓
أَيِّلُ Verily he is a good manager, or tender, of cattle, or camels, or the like. (
M,
TA.) تَأْوِيلٌ used as a simple
subst. in the sense of عَاقِبَةٌ
&c.: see 2, last sentence.
مَآلٌ
inf. n. of آلَ, in two senses pointed out above. (
M,
K,
TA.)
b2: [Hence, مَآلُهُ إِلَى كَذَا His, or its, return, or course, or transition, is to such a state or condition.]
A2: Also, [as a noun of place &c.,]
i. q. مَرْجِعٌ [as signifying A place, and a state, or condition, to which a person, or thing, returns; and, to which he, or it, ultimately, or eventually, comes]. (
TA, [where this is given as a signification not mentioned in the
K; so that مرجع is not here used as an
inf. n.: it is, moreover, a signification well known.]) See also 2, last sentence.
b2: A refuge: applied in this sense to God. (
Har p. 361.) هُوَ مُؤْتَالٌ لِقَوْمِهِ مُقْتَالٌ عَلَيْهِمْ He is ruler, or governor, of his people; a possessor of dictatorship over them, or of authority over them to judge or give judgment or pass sentence or decide judicially. (
A,
TA.) هٰذَا مُتَأَوَّلٌ حَسَنٌ [
app. This is a good discovery made from outward signs]. (
TA, where it immediately follows تَأَوَّلَ فِيهِ الخَيْرَ with its explanations given above.) مُتَأَوِّلٌ: see its verb.
b2: [Sometimes it signifies] Veracious: opposed to مُتَقَوِّلٌ. (
Har p. 256.)
