أوّلهُ إِلَيْهِ

, (M, K,) verbal noun 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; synonym رَجَعَهُ: (M, K: in the CK رَجَّعَهُ:) and ↓ الَهُ also signifies the same; synonym رَدَّهُ. (TA.) You say, 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; synonym صَيَّرْتُهُ إِلَيْهِ. (T.)

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

تَأْوِيلٌ also signifies The discovering, detecting, revealing, developing, or disclosing, or the explaining, expounding, or interpreting, that to which a thing is, or may be, reduced, or that which it comes, or may come, to be: (S, O, TA:) you say, أَوَّلْتُهُ, verbal noun تَأْوِيلٌ; and ↓ تَأَوَّلْتُهُ, verbal noun 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, according 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,) verbal noun 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 synonym; but according to other authorities, they differ: (TA:) [Az says,] according 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, according 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 Qur'an 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 Qur'an, 6:95, &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 article فسر, and TA in that and in the present article:) or the former signifies the “expounding, explaining, or interpreting, the narratives which occur collected without discrimination in the Qur'an, 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.])

[Hence, أوّل لَفْظًا, in grammar, He rendered a word, or an expression, or a phrase, in grammatical analysis, by another word, or expression, or phrase.]

And [hence likewise,] تَأْوِيلٌ signifies also The interpretation, or explanation, of a dream; the telling the final sequel, or result, thereof: (M, K:) as in the Qur'an, 12:101. (M.)

It is also used [as a simple subst.] to signify The end, issue, result, or final sequel, of a thing; synonym عَاقِبَةٌ; (Bd in iv. 62 and xvii. 37;) or ↓ مَالٌ; (Jel in the same places;) or مَرْجِعٌ, and مَصِيرٌ; as in the Qur'an, 3:5, 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 Qur'an, 7:51,] 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; synonym عَاقِبَةً. (TA.)