علم الــتأويل
أصله: من الأول وهو الرجوع فكان المأول صرف الآية إلى ما تحتمله من المعاني.
وقيل: من الإيالة وهي: السياسة فكأنه ساس الكلام ووضع المعنى موضعه واختلف في التفسير والــتأويل فقال أبو عبيد وطائفة: هما بمعنى وقد أنكر ذلك قوم.
وقال الراغب: التفسير أعم من الــتأويل وأكثر استعماله في الألفاظ ومفرداتها وأكثر استعمال الــتأويل في المعاني والجمل وأكثر ما يستعمل في الكتب الإلهية.
وقال غيره: التفسير: بيان لفظ لا يحتمل إلا وجها واحدا والــتأويل: توجيه لفظ متوجه إلى معان مختلفة إلى واحد منها بما ظهر من الأدلة.
وقال الماتريدي: التفسير: القطع على أن المراد من اللفظ هذا والشهادة على الله - سبحانه وتعالى - أنه عني باللفظ هذا والــتأويل: ترجيح أحد المحتملات بدون القطع والشهادة وقال أبو طالب الثعلبي: التفسير: بيان وضع اللفظ: إما حقيقة أو: مجازا والــتأويل: تفسير باطن اللفظ مأخوذ من الأول وهو: الرجوع لعاقبة الأمر فالــتأويل: إخبار عن حقيقة المراد والتفسير: إخبار عن دليل المراد مثاله: قوله - سبحانه وتعالى - {إِنَّ رَبَّكَ لَبِالْمِرْصَادِ} وتفسيره: أنه من الرصد مفعال منه وتأويلــه: التحذير من التهاون بأمر الله سبحانه وتعالى.
وقال الأصبهاني: التفسير: كشف معاني القرآن وبيان المراد أعم من أن يكون بحسب اللفظ أو بحسب المعنى والــتأويل: أكثره باعتبار المعنى.
والتفسير: إما أن يستعمل في غريب الألفاظ أو في وجيز يتبين بشرحه وإما في كلام متضمن لقصة لا يمكن تصويره إلا بمعرفتها.
وأما الــتأويل: فإنه يستعمل مرة عاما ومرة خاصا نحو الكفر المستعمل تارة في الجحود المطلق وتارة في جحود الباري خاصة.
وإما في لفظ مشترك بين معان مختلفة.
وقيل: يتعلق التفسير بالرواية والــتأويل بالدراية.
وقال أبو نصر القشيري: التفسير مقصور على السماع والاتباع والاستنباط فيما يتعلق بالــتأويل.
وقال قوم: ما وقع مبينا في كتاب الله تعالى وسنة رسوله - صلى الله عليه وسلم -: يسمى تفسير أو ليس لأحد أن يتعرض إليه باجتهاد بل يحمل على المعنى الذي ورد فلا يتعداه والــتأويل: ما استنبطه العلماء العالمون بمعنى الخطاب الماهرون في آلات العلوم.
وقال قوم منهم: البغوي والكواشي: هو صرف الآية إلى معنى موافق لما قبلها وبعدها تحتمله الآية غير مخالف للكتاب والسنة من طريق الاستنباط انتهى ولعله هو الصواب هذا خلاصة ما ذكره أبو الخير في مقدمة علم التفسير.
وقد ذكر في فروع علم الحديث علم تأويل أقوال النبي - صلى الله عليه وسلم - وقال: هذا علم معلوم موضوعه وبين نفعه وظاهر غايته وغرضه وفيه رسالة نافعة لمولانا شمس الدين الفناري.
وقد استخرج للأحاديث تأويلــات موافقة للشرع بحيث يقول من رآها: لله دره وعلى الله أجره.
وأيضا للشيخ صدر الدين القونوي شرح بعض الأحاديث على الــتأويلــات لكن بعضها مخالف لما عرف من ظاهر الشرع مثل قوله: إن الفلك الأطلس المسمى بلسان الشارع العرش وفلك الثوابت المسمى عند أهل الشرع الكرسي قديمان وأحال ذلك إلى الكشف الصحيح والعيان الصريح وادعى أن هذا غير مخالف للشرع. لأن الوارد فيه حدوث السموات السبع والأرضين إلا أن هذا الشيخ قد أبدع في سائر الــتأويلــات بحيث ينشرح الصدر والبال والله - سبحانه وتعالى - أعلم بحقيقة الحال. انتهى.
أقول شرح تسعة وعشرين حديثا سماه: كشف أسرار جواهر الحكم وما ذكره من القول بالقدم ليس هو أول من يقول به بل هو مذهب شيخه ابن عربي وشيوخ شيخه كما لا يخفى على من تتبع كلامهم.

علم الــتأويل
أصله من الأول، وهو: الرجوع.
فكان المأول: صرف الآية إلى ما يحتمله من المعاني.
وقيل: من الإيالة، وهي: السياسة.
فكأنه ساس الكلام، ووضع المعنى موضعه.
واختلف في التفسير والــتأويل:
فقال أبو عبيد، وطائفة: هما بمعنى.
وقد أنكر ذلك قوم.
وقال الراغب الأصبهاني: التفسير أعم من الــتأويل؛ وأكثر استعماله في الألفاظ، ومفرداتها؛ وأكثر استعمال الــتأويل في المعاني، والجمل؛ وأكثر ما يستعمل في الكتب الإلهية.
وقال غيره: التفسير: بيان لفظ، لا يحتاج إلا وجها واحدا، والــتأويل: توجيه لفظ متوجه، إلى معان مختلفة، إلى واحد منها، بما يظهر من الأدلة.
وقال الماتريدي: التفسير: القطع على أن المراد من اللفظ هذا، والشهادة على الله - سبحانه وتعالى - أنه عني باللفظ هذا؛ والــتأويل: ترجيح أحد المحتملات بدون القطع والشهادة.
وقال أبو طالب التغلبي: التفسير: بيان وضع اللفظ، إما: حقيقة، أو مجازا؛ والــتأويل: تفسير، باطن اللفظ، مأخوذ من الأول، وهو الرجوع لعاقبة الأمر، فالــتأويل: إخبار عن حقيقة المراد، والتفسير: إخبار عن دليل المراد.
مثاله: قوله - سبحانه وتعالى -: (إن ربك لبالمرصاد)، تفسيره: إنه من الرصد مفعال منه، وتأويلــه: التحذير من التهاون بأمر الله - سبحانه وتعالى -.
وقال الراغب الأصبهاني: التفسير: تكشف معاني القرآن، وبيان المراد أعم من أن يكون بحسب اللفظ، وبحسب المعنى؛ والــتأويل: أكثره في المعاني، والتفسير.
إما أن يستعمل في غريب الألفاظ، أو في وجيز يبين بشرحه، وإما في كلام متضمن لقصة لا يمكن تصويره، إلا بمعرفتها، وأما الــتأويل: فإنه يستعمل مرة عاما، ومرة خاصا، نحو: الكفر المستعمل تارة في: الجحود المطلق، وتارة في: جحود الباري خاصة، وإما في لفظ مشترك بين معان مختلفة.
وقيل: يتعلق التفسير بالرواية والــتأويل بالدراية.
وقال أبو نصر القشيري: التفسير: مقصور على السماع، والاتباع، والاستنباط فيما يتعلق بالــتأويل.
وقال قوم: ما وقع مبينا في كتاب الله - تعالى -، وسنة رسوله - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - يسمى: تفسيرا، وليس لأحد أن يتعرض إليه باجتهاد، بل يحمل على المعنى الذي ورد فلا يتعداه؛ والــتأويل: ما استنبطه العلماء العالمون، بمعنى: الخطاب الماهرون في آلات العلوم.
وقال قوم - منهم: البغوي، والكواشي -: هو: صرف الآية إلى معنى موافق لما قبلها وبعدها، تحتمله الآية، غير مخالف للكتاب والسنة، من طريق الاستنباط. انتهى.
ولعله هو الصواب، هذا خلاصة ما ذكره: أبو الخير في (مقدمة علم التفسير).
وقد ذكر في فروع علم الحديث: علم تأويل أقوال النبي - صلى الله تعالى عليه وسلم -، وقال: هذا علم معلوم موضوعه، وبين نفعه، وظاهر غايته، وغرضه.
وفيه: رسالة.
لمولانا: شمس الدين الفناري.
وقد استخرج للأحاديث تأويلــات موافقة للشرع، بحيث يقول: من رآها لله دره، وعلى الله أجره.
وأيضا: للشيخ: صدر الدين القنوي.
شرح بعض الأحاديث على الــتأويلــات.
لكن بعضها مخالف لما عرف من ظاهر الشرع، مثل قوله: إن الفلك الأطلس، المسمى بلسان الشارع: (العرش)، وفلك الثوابت، المسمى عند أهل الشرع: (الكرسي) : قديمان، وأحال ذلك إلى الكشف الصحيح، والعيان الصريح، وادعى: أن هذا غير مخالف للشرع، لأن الوارد فيه: حدوث السموات السبع، والأرضين، إلا أن هذا الشيخ قد أبدع في سائر الــتأويلــات، بحيث ينشرح الصدور والبال، والله - سبحانه وتعالى - أعلم بحقيقة الحال. انتهى.
أقول: شرح تسعة وعشرين حديثا.
وسماه: (كشف أسرار جواهر الحكم).
وسيأتي.
وما ذكره من القول القدم، ليس هو أول من يقول به، بل هو مذهب شيخه: ابن عربي، وشيوخ شيخه، كما لا يخفى على من تتبع كلامهم.

أنوار التنزيل، وأسرار الــتأويل
في التفسير.
للقاضي، الإمام، العلامة، ناصر الدين، أبي سعيد: عبد الله بن عمر البيضاوي، الشافعي.
المتوفى: بتبريز، سنة خمس وثمانين وستمائة. (وقيل: سنة 692).
ذكر التاج السبكي في (الطبقات الكبرى) : أن البيضاوي لما صرف عن قضاء شيراز، رحل إلى تبريز، وصادف دخوله إليها مجلس درس لبعض الفضلاء، فجلس في أخريات القوم، بحيث لم يعلم به أحد.
فذكر المدرس نكتة، زعم أن أحدا من الحاضرين لا يقدر على جوابها، وطلب من القوم حلها، والجواب عنها، فإن لم يقدروا فالحل فقط، فإن لم يقدروا فإعادتها.
فشرع البيضاوي في الجواب، فقال: لا أسمع حتى أعلم أنك فهمت، فخيره بين إعادتها بلفظها، أو معناها، فبهت المدرس، فقال: أعدها بلفظها، فأعادها، ثم حلها، وبين أن في ترتيبه إياها خللا، ثم أجاب عنها، وقابلها في الحال بمثلها، ودعا المدرس إلى حلها، فتعذر عليه ذلك.
وكان الوزير حاضرا، فأقامه من مجلسه، وأدناه إلى جانبه، وسأله من أنت؟ فأخبره أنه: البيضاوي، وأنه جاء في طلب القضاء بشيراز، فأكرمه، وخلع عليه في يومه، ورده. انتهى.
وقيل: إنه طال مدة ملازمته، فاستشفع من الشيخ: محمد بن محمد الكحتائي، فلما أتاه على عادته، قال: إن هذا الرجل عالم فاضل، يريد الاشتراك مع الأمير، في السعير، يعني أنه يطلب منكم مقدار سجادة في النار، وهي مجلس الحكم.
فتأثر الإمام البيضاوي من كلامه، وترك المناصب الدنيوية، ولازم الشيخ إلى أن مات.
وصنف (التفسير)، بإشارة شيخه، ولما مات دفن عند قبره.
وتفسيره: هذا كتاب عظيم الشأن، غني عن البيان، لخص فيه من (الكشاف) ما يتعلق بالإعراب، والمعاني، والبيان.
ومن (التفسير الكبير) ما يتعلق بالحكمة، والكلام.
ومن (تفسير الراغب) ما يتعلق بالاشتقاق، وغوامض الحقائق، ولطائف الإشارات.
وضم إليه: ما ورى زناد فكره من الوجوه المعقولة، والتصرفات المقبولة، فجلا رين الشك عن السريرة، وزاد في العلم بسطة وبصيرة، كما قال مولانا المنشي:
(شعر)
أولوا الألباب لم يأتوا * بكشف قناع ما يتلى
ولكن كان للقاضي * يد بيضاء لا تبلى
ولكونه متبحرا في ميدان فرسان الكلام، فأظهر مهارته في العلوم، حسبما يليق بالمقام، كشف القناع تارة، عن وجوه محاسن الإشارة، وملح الاستعارة، وهتك الأستار أخرى، عن أسرار المعقولات، بيد الحكمة ولسانها، وترجمان الناطقة وبنانها، فحل ما أشكل على الأنام، وذلل لهم صعب المرام.
وأورد في المباحث الدقيقة: ما يؤمن به عن الشبه المضلة، وأوضح له مناهج الأدلة.
والذي ذكره من وجوه التفسير: ثانيا، أو ثالثا، أو رابعا، قيل: فهو: ضعيف ضعف المرجوح، أو ضعف المردود.
وأما الوجه الذي تفرد فيه: وظن بعضهم أنه مما لا ينبغي أن يكون من الوجوه التفسيرية السنية، كقوله: وحمل الملائكة العرش وحفيفهم حوله، مجاز عن حفظهم، وتدبيرهم له، ونحوه، فهو ظن من لعله يقصر فهمه عن تصور مبانيه، ولا يبلغ علمه إلى الإحاطة بما فيه.
فمن اعترض بمثله على كلامه، كأنه ينصب الحبالة للعنقاء، ويروم أن يقنص نسر الشماء، لأنه مالك زمام العلوم الدينية، والفنون اليقينية، على مذهب أهل السنة والجماعة.
وقد اعترفوا له قاطبة بالفضل المطلق، وسلموا إليه قصب السبق، فكان تفسيره يحتوي فنونا من العلم، وعرة المسالك، وأنواعا من القواعد، مختلفة الطرائق.
وقلّ من برز في فن إلا وصده عن سواه، وشغله، والمرء عدو ما جهله، فلا يصل إلى مرامه، إلا من نظر إليه بعين فكره، وأعمى عين هواه، واستعبد نفسه في طاعة مولاه، حتى يسلم من الغلط والزلل، ويقتدر على رد السفسطة والجدل.
وأما أكثر الأحاديث التي أوردها في أواخر السور، فإنه لكونه ممن صفت مرآة قلبه، وتعرض لنفحات ربه، تسامح فيه، وأعرض عن أسباب التجريح والتعديل، ونحا نحو الترغيب والــتأويل، عالما بأنها مما فاه صاحبه بزورودلي بغرور، والله عليم بذات الصدور.
ثم إن هذا الكتاب، رزق من عند الله - سبحانه وتعالى - بحسن القبول، عند جمهور الأفاضل والفحول؛ فعكفوا عليه بالدرس والتحشية.
فمنهم: من علق تعليقة على سورة منه؛ ومنهم: من حشَّى تحشية تامة؛ ومنهم: من كتب على بعض مواضع منه.
أما الحاشية التامة عليه فكثيرة، منها:.

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 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.) 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 تَأْوِيلَــهُ 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 تَأْوِيلَــهُ 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 تَأْوِيلًــا 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.)