Lane's Lexicon (Edward Lane, 1863)

أُوقِيَّةٌ ذ : see art. وقى.

1 اآلَ اآل , aor. يَؤُولُ, (T, S, M, &c.,) inf. n. أَوْلٌ (T, M, Mgh, Msb, K) and مَاآلٌ (M, K) and اـِيَالٌ, 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 اـِيَّلٌ;)] اـِلَيْهِ 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 اآلَ, may be meant to be implied some other significations, here following, which these two verbs have in common]: (M:) and اآلَ عَنْهُ he (a man, M) returned, or reverted, from it. (M, K.) ― -b2- From اآلَ as syn. with رَجَعَ is the phrase, فُلَانٌ يَؤُولُ اـِلَى 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,] اآلَ اـِلَيْهِ 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 اآلَ, 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 اآل 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, اآلتِ الضَّرْبَهُ اـِلَى النَّفْسِ, meaning (assumed tropical:) The blow, or stroke, resulted in destroying life; in slaying, or killing. (Mgh.) ― -b4- Hence also, اآلَ الأَمْرُ اـِلَى 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 فَاآلَ اـِلَى قَدْرِ كَذَا I cooked the wine, or beverage, and it became reduced (رَجَعَ) to such a quantity. (S.) And طَبَخَهُ حَتَّى اآلَ اـِلَى 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 اآلَ المَنَّانِ مَنَّا وَاحِدًا, (Mgh,) or اـِلَى 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.,] اآلَ الشَّىْءُ, inf. n. مَاآلٌ, The thing [ became reduced in quantity or size; ] decreased; diminished; or became defective, or deficient. (M, K.) And اآلَ 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- اآلَ, (T, S, M, K,) inf. n. أَوْلٌ (T, M, K) and اـِيَالٌ, (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 اـِلَى 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] اـِذَا ا@نْضَمَّ اـِلَيْهِمَا وَا@جْتَمَعَ [when he draws himself together to them, and contracts himself]; and is a tropical phrase: so says Z. (TA.) ― -b10- اآلَ 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, اآلَ, 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.) -A2- اآلَهُ: see 2. ― -b2- 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.) -A3- اآلَ رَعِيّتَهُ, (S, M, Msb, K,) aor. يُؤُولُ, inf. n. أَوْلٌ (S) and اـِيَالٌ, (S, M, K,) of which the simple subst. is اـِيَالَةٌ, (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 اآلَ عَلَيْهِمْ, inf. n. أَوْلٌ and اـِيَالٌ and اـِيَالَةٌ, [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;) [...]

2 أوّلهُ اـِلَيْهِ ذ , (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 ↓ اآلَهُ also signifies the same; syn. رَدَّهُ. (TA.) You say, أَوَّلَ ا@للّٰهُ 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 اـِلَى كَذَا I caused him, or it, to come to such a state or condition; brought, or reduced, him, or it, thereto; syn. صَيَّرْتُهُ اـِلَيْهِ. (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 ا@لْحَىَّ 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 ↓ مَاآلٌ; (Jel in the same places;) or مَرْجِعٌ, and مَصِيرٌ; as in the Kur [iii. 5], وَمَا يعْلَمُ تَأْوِيلَهُ اـِلَّا ا@للّٰهُ [ 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 اـِلَّا 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 ا@للّٰهِ 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 اـِاْتَوَلَ see 1, near the end of the paragraph, in two places.

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

اآلٌ اآل 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 أَوْلِيَاآء [i. e. friends, and the like ]: (K:) those who bear a relation to him, as members to a head, (مَنْ اآلَ اـِلَيْهِ,) 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, اآلُ الاـِسْكَافِ, 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, اآلُ فُلَانٍ; but not اآلُ رَجُلٍ, nor اآلُ زَمَانِ كَذَا, nor اآلُ 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, اآلُهُ, 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 اآلٌ: (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 اآل 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 اآل, 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 اآل, 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 اآلَ 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 اـِيلَةٌ.] -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 اآلٌ 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 اآلِ 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 ↓ اآلَةٌ; of which the pl. is اآلاتٌ: (K:) or ↓ اآلَةٌ is the sing. of اآلٌ and اآلَاتٌ, [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 اآلات 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 اآل is in the first part of the day: (M:) As says that the اآل 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 اآل, i. e. شَخْص; for the اآل of everything is its شخص; and that the سراب [in appearance] lowers every شخص in it so that [...]

اآلَةٌ اآله اآلة 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 اآلَاتٌ. (S, K.) In the saying of 'Alee, يَسْتَعْمِلُ اآلَةَ 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 ا@بْنِ أُنْثَى وَاـِنْ طَالتْ سَلَامَتُهُ يَوْمًا عَلَى اآلَةٍ حَدْبَاآءَ 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,] اآلَة here signifies حَلَة. (TA.) ― -b5- See also اآلٌ, 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.] ↓ اآلٌ. (T, S.) You say, هُوَبِاآلةِ سَوْءٍ [ He is in an evil state or condition ]. (S.) ― -b2- I. q. شِذَّةٌ [ Straitness; difficulty; distress; &c.]. (M, K.)

اـِيلَةٌ أيل أيله أيلة ايله ايلة آيل آيله آيلة sometimes signifies The relations to whom one goes [or is traced ] back in genealogy. (Ibn- 'Abbád.) [See also اآلٌ.] ― -b2- You say also, رَدَدْتُهُ اـِلَى اـِيلَتِهِ I made him to go back, or revert, to his natural disposition: or, to his [ original ] state or condition. (Ibn-'Abbád.)

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

أُولَى ذ fem. of أَوَّلُ: see the latter in art. وأل. -A2- أُولَى as a pl., and its var. أُولَاآءِ; and أُولٰئِكَ, or أُولَاآئِكَ; &c.: see أُلَى, in art. الى.

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

أوَيْلٌ ذ dim. of اآلٌ, q. v. (Ks, T, M, K.)

اـِيَالٌ ايال The vessel, or receptacle, of thickening, or thick, milk: (M:) [or, accord. to the K, this seems to be termed ↓ أُيَّلٌ: see اآئِلٌ:] 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.]

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

أَوَّلُ ذ 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 ذ : see اـِيَّلٌ: -A2- and see also اآئِلٌ, last sentence.

أُيَّلٌ ذ : see اـِيَّلٌ: -A2- and see also اآئلٌِ, in four places; and اـِيَالٌ.

اـِيَّلٌ أيل اـيل ايل آيل 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 اـِيَّلٌ, 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 اـِيَّلٌ: 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 اآئِلٌ, in two places.

اآئِلٌ ذ [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 اـِيلٌ, 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 اآئِلٌ, 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 اـِيَالٌ;] in which milk thickens: (TA:) Sh says that ↓ اـِيَّلٌ signifies the milk of the أَيَائِل [pl. of اـِيَّلٌ]; 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 ↓ اـِيَّلٌ 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 اـِيَّل, 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 اآئِلٌ], applied to milk, ↓ اآُيَّلٌ 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- اـِنَّهُ لَاآئِلُ مَالٍ and مَالٍ ↓ أَيِّلُ Verily he is a good manager, or tender, of cattle, or camels, or the like. (M, TA.)

تَأْوِيلٌ ذ used as a simple subst. in the sense of عَاقِبَةٌ &c.: see 2, last sentence.

مَاآلٌ ماآل inf. n. of اآلَ, in two senses pointed out above. (M, K, TA.) ― -b2- [Hence, مَاآلُهُ اـِلَى 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 ذ 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 ذ [app. This is a good discovery made from outward signs ]. (TA, where it immediately follows تَأَوَّلَ فِيهِ الخَيْرَ with its explanations given above.)

مُتَأَوِّلٌ ذ : see its verb. ― -b2- [Sometimes it signifies] Veracious: opposed to مُتَقَوِّلٌ. (Har p. 256.)

أُولُو ذ , in the gen. and accus. أُولِى: see أُلُو in art. الو.

أُولَى ذ fem. of أَوَّلُ: see the latter in art. وأل. -A2- أُولَى as a pl., and its var. أُولَاآءَ; and أُولٰئِكَ, or أُولَاآئِكَ; &c.: see أُلَى, in art. الى.

أَوَمُّ ذ for أَأَمُّ: see art. ام.

1 اآنَ اآن , aor. يَؤُونُ, inf. n. أَوْنٌ, He was, or became, at rest, or at ease; he rested in a journey. (IAar, T.) ― -b2- أُنْتُ, aor. and inf. n. as above, I enjoyed a life of ease and plenty; a state of freedom from trouble or inconvenience, and toil or fatigue; a state of ease, repose, or tranquillity. (AZ, T, S, M, K.) ― -b3- I was, or became, grave, staid, steady, sedate, or calm. (S, K.) ― -b4- I was, or became, gentle; or I acted gently: (T, S, M, Msb, K:) and I acted, or proceeded, with moderation, without haste or hurry, in pace or journeying: (M:) I went gently, softly, or in a leisurely manner: (S, K:) أَوْنٌ [the inf. n.] is formed by substitution [of أ for ه] from هَوْنٌ. (S.) You say, أُنْتُ بِالشَّىْءِ, and عَلَى الشَّىْءِ, I was gentle, or I acted gently, with the thing; (M;) and فِى الأَمْرِ in the affair. (Msb.) And أُنْ عَلَى نَفْسِكَ Act thou gently with thyself, or be thou gentle, in pace or journeying: and proceed thou with moderation, without haste or hurry: (T, S:) said in the latter sense to one who has become unsteady, or irresolute. (T.) [In like manner,] you say, عَلَى قَدْرِكَ ↓ أَوِّنْ, meaning اِتَّئِدْ عَلَى نَحْوِكَ [app. Act thou with moderation, gentleness, deliberation, or in a leisurely manner, according to thine ability, or to the measure of thine ability; for قَدْرٌ and نَحْوٌ are both syn. with مِقْدَارٌ]. (T, K.) And فِى سَيْرِكُمْ ↓ أَوِّنُوا Proceed ye with moderation in your course or pace or journeying. (ISk, T.) And فِى ↓ تَأَوَّنَ الأَمْرِ He paused, or was patient, in the affair. (M.) -A2- أَوْنٌ also signifies The being weary, or fatigued; like أَيْنٌ. (M.) [Whether, in this sense, it have a verb, is doubtful: see its syn. here mentioned.] ― -b2- Also The putting oneself to trouble, or inconvenience, for the sake of what one may expend upon himself and his family. (M.) And hence, accord. to one [whose name is imperfectly written in the TA], the word ↓ مَؤُونَةٌ, [as being originally مَأْوُنَةٌ,] of the measure مَفْعُلَةٌ: but others say that it is of the measure فَعُولَةٌ, from مَأَنْتُ. (TA.) -A3- ↓ اآنَ أَوْنُكَ and أَوَانُكَ [and أَيْنُكَ] signify the same. (M.) [See art. اين.]

2 اَوَّنَ see 1, in two places.

5 تَاَوَّنَ see 1.

الاآنَ الاآن and its vars.: see art. اين. [Accord. to some, it belongs to the present art., in which it is mentioned in the Msb.]

أَوْنٌ ذ : see 1 [of which it is the inf. n.]: and see also what next follows.

أَوَانٌ ذ (T, S, M, Msb, K) and ↓ اـِوَانٌ, (T, M, Msb, K,) the latter mentioned by Ks on the authority of Aboo-Jámi', but the former is the usual mode of pronouncing it, (T,) and ↓ أَوْنٌ, (M,) A time; a season: pl. اآوِنَةٌ; (T, S, M, Msb, K;) but Sb says اآوناتٌ; (M; [so in a copy of that work; app. اآوِنَاتٌ, as though pl. of اآوِنَةٌ;]) and اآيِنَةٌ is syn. with اآوِنَةٌ. (AA, T, K.) You say, جَاآءَ أَوَانُ البَرْدِ [ The time, or season, of cold came ]. (T.) And فُلَانٌ يَصْنَعُ ذٰلِكَ الأَمْرَ اآوِنَةً, (S, K, *) and اآيِنَةً, (K, [in the CK اآئِنَةً,]) Such a one does that thing sometimes, leaving it undone sometimes. (S, K. *) And أَتَيْتُهُ اآينَةً بَعْدَ اآيِنَةٍ I came to him times after times. (AA, T.) And اآوِنَةً signifies Time after time. (TA, from a trad.) In the saying (of Aboo-Zubeyd, L), طَلَبُوا صُلْحَنَا وَلَاتَ أَوَانٍ (M,) or اـِوَانٍ, (L,) [ They sought our reconciliation with them, but it was not the time that reconciliation should be sought], accord. to Abu-l- 'Abbás, the tenween of the last word is not a sign of the genitive case, but is, as in the instance of اـِذٍ, because of the suppression of a proposition to which the word should be prefixed, as when you say, جِئْتُ أَوَانَ قَامَ زَيْدٌ I came at the time that Zeyd stood. (M, L.) ― -b2- [Hence, أَوَانَئِذٍ At that time or season; then; like حِينَئِذٍ.]

اـِوَانٌ أوان اـناء اوان : see أَوَانٌ: -A2- and see also اـِيَوَانٌ.

اآئِنٌ ذ [part. n. of 1:] A man enjoying a life of ease and plenty; a state of freedom from trouble or inconvenience, and toil or fatigue; a state of ease, repose, or tranquillity. (AZ, T, S, K.) ― -b2- [Hence the saying,] رِبْعٌ اآئِن خَيْرٌ مِنْ غِبٍّ حَصْحَاصٍ [ An easy, or a gentle, journey in which the camels are watered only on the first and fourth days is better than a laborious, or quick, journey in which they are watered only on the first and third days ]. (TA.) [The fem. is اآئِنَةٌ: the pl. of which is أَوَائِنُ and اآئِنَاتٌ.] You say, بَيْنَنَا وَبَيْنَ مَكًّةَ ثَلَاثُ لَيَالٍ أَوَائِنُ Between us and Mekkeh are three nights of easy, or gentle, journeying: (S, K: *) and عَشْرُلَيَال اآئِنَاتٌ ten nights of easy journeying. (S, M, K.)

اـِيوَانٌ اـيوان ايوان and ↓ اـِوَانٌ (T, S, M, Msb, K) [each] a foreign word, [i. e. Persian,] (M,) A chamber, or an apartment, (T, Msb,) or a large صُفَّة [i. e. porch, or roofed vestibule, or the like ], (S, K,) similar to an أَزَج [or oblong arched or vaulted structure, or a portico ], (T, S, M, K,) or built in the form of an أَزَج, (Msb,) not closed in the front, or face: (T, M, Msb: *) [and a palace; often used in this sense in Arabic as well as in Persian: and in the present day, the former, and more commonly لِيوَان, which is Persian, is also applied to an estrade; a slightly-raised portion of the floor, generally extending nearly from the door to the end, or to each end, of a room: ] pl. of the former, أَوَاوِينُ, (T, S, K,) because the sing. is originally اـِوْوَانٌ, (S,) and اـِيوَانَاتٌ; and pl. of the latter, أُونٌ. (T, S, K.) Hence, اـِيوَانُ كِسْرَى [ The great porch, or the palace, of Kisrà, or Chosroes, who is called صَاحِبُ الاـِيوَانِ]. (T, S, Msb.) ― -b2- Also the latter, [and app., accord. to the Msb, the former also,] Any prop, or support, of a thing: (T, Msb:) particularly, a pole of a [ tent of the kind called ] خِبَاآء. (T.) ― -b3- The اـِيوَان of the لِجَام [is The headstall of the bridle; and] has for its pl. اـِيوَانَاتٌ. (T, K.)

مَؤُونَةٌ ذ : see 1, and see art. مأن.

1 اَوVهَ and 2: see 5.

5 تأوّه ذ ; (S, Mgh, Msb, K;) and ↓ أوّه, (S, Mgh, K,) inf. n. تَأْوِيةٌ; (S, K;) and ↓ اآهَ, inf. n. أَوْهٌ; (K;) He said اآهِ or أَوْهِ &c. [i. e. Ah! or alas! ]; (S, Mgh, K;) he moaned; or uttered a moan, or moaning, or prolonged voice of complaint; (S, TA;) i. q. تَوَجَّعَ. (Msb.)

اآهِ اآه اآة , (Az, S, Msb, K, &c.,) as also اآهٍ, (IAmb, K,) and اآهًا, and ↓ اآهَةً, (TA,) and ↓ أَوْهِ, (S, Msb, K,) and ↓ أَوْهَ, (ISd, K,) and ↓ أَوْهُ, (K,) and ↓ أَوِّهْ, (S,) or ↓ أَوِّهِ, (K,) and ↓ أَوَّهْ, (Hr, Mgh, Msb, K,) so in some copies of the S, but in a copy in the author's handwriting ↓ اآوَّهْ, there said to be with medd, and with teshdeed and fet-h to the و, and with the ه quiescent, (TA,) [or,] accord. to Aboo- Tálib, اآوَّهْ, with medd, thus pronounced by the vulgar, is wrong, (T in art. او,) and ↓ أَوَّاه, and ↓ أَوُّوه, [in both of which, and in some other forms which follow, it is doubtful whether the ه be quiescent or movent, and if movent, with what vowel,] (TA,) and ↓ اآوُوهُ, (K, TA,) or ↓ أَوُوهُ, but said by ISd to be with medd, and mentioned by AHát as heard from the Arabs, (TA,) and ↓ أَوَتَاه, (K, TA,) or ↓ أَوَتَاهُ, (CK,) or ↓ أَوَّتَاه, and ↓ اآوَّتَاه, (S, [in one copy of which the ه is marked as quiescent,]) and ↓ اآوَيَّاه, (K, TA,) with medd, (TA,) or ↓ أَوِيَّاهُ, (CK,) and أَوِّ (S, Msb, K,) and اآوِ, and اآوٍ, (K, TA,) and وَاهًا, and هَاهٌ or هَاهُ, (TA,) [ Ah! or alas! ] a word imitative of the voice, cry, or exclamation, of the مُتَأَهِّه; (Az and TA in explanation of اآهِ;) [i. e.] a word expressive of pain, grief, sorrow, lamentation, complaint, or moaning; (S, Mgh, Msb, K, TA;) denoting the prolongation of the voice with complaint: (S, TA, after أَوَّهْ or اآوَّهْ:) sometimes, also, a man says اآهِ from a motive of affection, or pity, or compassion, and of impatience: (Az, TA:) [and it is also said that] اآهًا is a word expressive of grief or lamentation, or of most intense grief or lamentation or regret; [that] it is put in the accus. case as being used in the manner of inf. ns.; and [that] the hemzeh is originally و: but IAth says, اآهًا is a word expressive of pain, grief, sorrow, lamentation, complaint, or moaning, used in relation to evil, like as وَاهًا is used in relation to good: (TA in art. اه:) and اآوَّهْ and اآوِ and اآوٍ are cries uttered to horses, to make them return. (ISh and TA in art. اوى. See 2 in that art. in the present work.) You say, اآهِ مِنْ كَذَا [ Ah, or alas, on account of, or for, such a thing! ]; (S, Msb;) and in like manner, أَوْهِ [&c.], followed by مِنْ, and by لِ, (S, TA,) and by عَلَى. (TA.) [See also أَوِّ in art. او.]

اآهَةٌ اآهه اآهة a subst. from تَأَوَّهَ; occurring in the saying of El-Muthakkib El-'Abdee, اـِذَا مَاقُمْتُ أَرْحَلُهَا بِلَيْلٍ تَأَوَّهُ اآهَةَ الرَّجُلِ الحَزِينِ [ When I arise to saddle her, by night, she moans with the moaning of the sorrowful man ]: (S, ISd:) ISd says that, in his opinion, the subst. is here put in the place of the inf. n., i. e. تَأَوُّه: (TA:) but some recite the verse differently, saying, أَهَّةَ, from أَهَّ meaning تَوَجَّعَ: (S:) and some say, تَهَوَّهُ هَاهَةَ. (TA.) And hence the saying, in imprecating evil on a man, اآهَةً لَكَ [May God cause moaning to thee! ], and أَوَّةً لَكَ, with the ه suppressed, and with teshdeed to the و. (S.) [See also أَوَّةٌ in art. او.] And see اآهِ above. -A2- [Also] Measles: thus in the phrase, used in imprecating evil on a man, اآهَةً وَمَاهَةً [May God cause] measles and small-pox [to befall thee]! (K, * TA,) mentioned by Lh on the authority of Aboo-Khálid. (TA.)

أَوْهِ ذ and ٰأَوْهَ and أَوْهُ and أَوِّه &c.: see اآهِ.

أَوَّاهٌ ذ A man often saying Ah! or alas! or often moaning: (Mgh:) or one who says Ah! or alas! from a motive of affection, or pity, or compassion, and fear: or mourning, or sorrowing, much, or often: (TA:) or compassionate; tender-hearted: or often praying, or frequent in prayer: (K, * TA:) or one who celebrates the praises of God, or praises Him greatly, or glorifies Him: or who praises much, or often: or who abases himself, or addresses himself with earnest supplication, [ to God ], confident of his prayer's being answered: (TA:) or one having certain knowledge (K, TA) of his prayer's being answered: (TA:) or inviting much, or often, to what is good: (TA:) or skilled in the law: or a believer; so in the Abyssinian language: (K:) occurring in the Kur [ix. 115 and xi. 77]. (TA.) -A2- See also اآهِ.

أَوُوهُ ذ , or اآوُوهُ, and أَوُّوه: see اآهِ.

أَوَتَاه ذ , or أَوَتَاهُ, or أَوَّتَاه, and اآوَّتَاه: see اآهِ.

أَوِيَّاهُ ذ , or اآوَيَّاه: see اآهِ.

مُتَأَوِّهٌ ذ [ Saying Ah! &c.: (see the verb:) and] abasing himself; or addressing himself with earnest supplication [ to God ]. (TA.) [See also أَوَّاهٌ.]

1 أَوَى اـِلَيْهِ ذ , (T, S, M, Mgh, Msb, K,) and أَوَاهُ, (M, Msb, K,) aor. يَأْوِى, (T, S, Msb,) imperative اِيوِ (T,) inf. n. أُوِىُّ, (T, S, M, Mgh, Msb, K,) with damm, (K,) of the measure فُعُولٌ, [originally أُوُوىٌ,] (S,) and اـِوِىٌّ, (Fr, M, K,) with kesr, (K,) and اـِوَاآءٌ; (S;) and اليه ↓ أوّى, (M, K,) inf. n. تَأْوِيَةٌ; (K;) and ↓ تأوّى; (M, K;) and ↓ ا@أْتَوَى, (thus [more commonly ائتوى] accord. to a copy of the M,) or ↓ ا@تَّوَى, (K,) like ا@تَّخَذَ, (TK,) and ↓ اِيتَوَى, (M, K,) both of the measure افتعل; (TA;) and ↓ اآوَى is used by some in the same sense, but rejected, in this sense, by several; (Msb;) the pronoun relating to a place of abode; (T, S, M, Msb, K;) He betook himself to it, or repaired to it, for lodging, covert, or refuge; (Mgh;) and [simply] he got him or got himself, betook himself, repaired, or resorted, to it; (T, Mgh;) he returned to it; (M;) he took up his abode in it; he lodged, or abode, or dwelt, in it. (Msb, K.) Hence, in the Kur [xi. 45], سَاآوِى اـِلَى جَبَلٍ يَعْصِمُنِى مِنَ المَاآءِ [ I will betake myself for refuge to a mountain that shall preserve me from the water ]. (S.) الأُوِىُّ properly relates to living beings; but is used otherwise, metaphorically. (M.) In the saying of Lebeed, بِصَبُوحِ صَافِيَةٍ وَجَذْبِ كَرِينَةٍ لَهُ اـِبْهَامُهَا ↓ بِمُوَترٍ تَأْتَى [ With a morning-potation of clear wine (خَمْرٍ being understood), and a female singer's straining of her chords, with a stringed instrument to which her thumb returns after the straining], he means تَأْتَوِى لَهُ, of the measure تَفْتَعِلُ, from أَوَيْتُ اـِلَيْهِ signifying عُدْتُ; the و being changed into ا [written ى], and the ى, which is the final radical, being elided. (M. [But see another reading near the end of the first paragraph of art. اول.]) أَوَى, aor. as above, inf. n. أُوِىٌ, also signifies He turned away: and hence, [it is said,] اـِذْ أَوَى الفِتْيَةُ اـِلَى الكَهْفِ [ When the young men turned away to the cave: though the verb may be here well rendered betook themselves for refuge ]. (Har p. 246.) You say also, أَوَيْتُ اـِلَى فُلَانٍ, (A'Obeyd, T,) or لَهُ, (as afterwards written in a copy of the T,) [ I betook myself to such a one, or repaired to him, for lodging, covert, or refuge; or] I joined myself, got myself, betook myself, repaired, or resorted, to such a one: and accord. to AHeyth, أَوَيْتُ فُلَانًا signifies the same; but he did not know أَوَيْتُ to be syn. with اآوَيْتُ as explained below. (T.) And أَوَى اـِلَى ا@للّٰهِ He returned unto God. (TA, from a trad.) ― -b2- أَوَى said of a wound: see 5. -A2- See also 4, in seven places. -A3- أَوَى لَهُ, (T, S, M, Mgh, K,) like رَوَى, (K, TA,) but it would have been more explicit if the author of the K had said like رَمَى, (TA,) [as is shown by the false reading in the CK, أوِىَ لَهُ كَرَوِىّ,] aor. يَأوِى, (T, S, Mgh,) inf. n. أَوْيَةٌ (S, K) and اـِيَّةٌ, (S, Mgh, K,) with kesr, (TA,) [originally اـِوْيَةٌ,] the و being changed into ى because of the kesreh before it, (S,) or because combined with ى and preceded by sukoon [a mistake for “kesreh”], (IB as cited in the TA,) [in a copy of the T written ايَّة, and in a copy of the M and in the CK اَيَّة,] and مَأْوِيَةٌ, (S, M, K,) without teshdeed, (S, TA,) [in my copy of the Mgh written with tesh-deed,] and مَأْوَاهٌ, (S, M, K,) He compassionated him; felt compassion, or pity, for him; (T, S, M, Mgh, K;) as also ↓ ائتوى, (T, K,) of the measure افتعل. (TA.) In using the imperative form, you say, اِوِ لَهُ, [unless this be a mistranscription for اِيوِ لَهُ,] meaning Be thou compassionate to him. (T, TA.)

2 اَوَّىَ see 1, first sentence: -A2- and see 4. -A3- أَوَّيْتُ بِالخَيْلِ (ISh, T) [ I drew together the horses: this meaning seems to be indicated in the T, by the context: or] I called out to the horses اآوَّهْ, in order that they should return at hearing my voice: (ISh:) and in like manner one says to them ↓ اآوِ or اآوٍ; (ISh, T, TA;) a well-known call of the Arabs to horses; and sometimes اآى, with a long meddeh, is said to them from afar. (T, TA.) [See also 5.]