قولone sound root with few derivatives, meaning speech as utterance. (root qwl)

Al-qayl (القيل) is the midday drink/nursing. He [a poet] said: 'from the morning drink (al-ṣabūḥ), the evening drink (al-ghabūq), and the midday drink (al-qayl)' — here qayl is made to mean a midday drinking. Al-qāʾila (القائلة) [refers to midday], and al-maqīl (المقيل) is the place [of midday rest]. One says: so-and-so yaqīlu maqīlan (يقيل مقيلا) [he takes his midday rest]. And qiltuhu l-bayʿa qaylan (قلته البيع قيلا) [I annulled the sale for him], while aqaltuhu iqālatan (أقلته إقالة) is better [the more correct form]. And taqāyalā (تقايلا), after they had concluded a sale, means they mutually released each other from it, i.e., they cancelled it.

Al-qāʾila (القائلة) is midday (al-ẓahīra). One says: 'He came to us at al-qāʾila,' i.e., at midday. It may also carry the meaning of al-qaylūla (القيلولة), which is sleeping at midday. You say: qāla yaqīlu qaylūlatan (قال يقيل قيلولة), and qaylan (قيلا), and maqīlan (مقيلا) — this last form is irregular. So he is qāʾil (قائل) [one napping at midday], and a group of people is qīl (قيل), like ṣāḥib/ṣaḥb (صاحب/صحب) [companion/companions]; also qayyil (قيّل) with doubling. One says mā aklaʾa qāʾilatahu (ما أكلأ قائلته), meaning 'how long his midday nap lasted,' but one does not say mā aqīlahu (ما أقيله) [in that construction] — just as they said taraktu (تركت) [I left] and did not say wadaʿtu (ودعت), without any [grammatical] reason for it. Al-qayl (القيل) also means drinking at midday. One says: qayyalahu fa-taqayyala (قيله فتقيل), meaning 'he gave him a midday drink, so he drank.' The rajaz-poet said: 'O Lord, [grant] a colt given morning drink and midday drink, or evening drink, from the milk of dark, thoroughbred [mares]!' One also says huwa sharūbun li-l-qayl (هو شروب للقيل), 'he is much given to midday drinking,' of one who is very thirsty and slender-waisted, needing to drink at midday. Qayl (قيل) is also the name of a man of [the tribe of] ʿĀd. Qayla (قيلة) is the mother of al-Aws and al-Khazraj. Aqaltuhu l-bayʿa iqālatan (أقلته البيع إقالة) means I annulled the sale for him, i.e., dissolved it. Sometimes they said qiltuhu l-bayʿa (قلته البيع) [without hamza], but this is a rare usage. Istaqaltuhu l-bayʿa fa-aqālanī iyyāhu (استقلته البيع فأقالني إياه) [I asked him to annul the sale for me, and he did so]. Taqayyala fulānun abāhu (تقيل فلان أباه) means so-and-so resembled/took after his father. And Qiyāl (قيال), with kasra on the qāf, is the name of a high mountain in the desert.

Qāf, wāw, and lām (القاف والواو واللام): a single, sound root with few derivatives, namely qawl (القول), meaning speech/utterance from articulate speech (naṭq). One says: qāla yaqūlu qawlan (قال يقول قولا) [he said, he says, saying]. Al-maqwal (المقول) is the tongue. A man [described as] qawla (قولة) or qawwāl (قوال) is one who talks a great deal. As for aqwāl (أقوال)... [entry continues]

Regarding His saying: 'The two of them said: We come willingly' (qālatā ataynā ṭāʾiʿīn) [Fuṣṣilat 41:11] — this occurred through a subjugation (taskhīr) from God the Exalted, not through an outward address directed to them. Likewise His saying: 'We said: O fire, be coolness and safety' (qulnā yā nāru kūnī bardan wa-salāman) [al-Anbiyāʾ 21:69]. And His saying: 'They say with their mouths what is not in their hearts' (yaqūlūna bi-afwāhihim mā laysa fī qulūbihim) [Āl ʿImrān 3:167] — mentioning 'their mouths' signals that this is a spoken (maqūl) lie, not stemming from genuine belief, just as was said regarding writing with the hand: 'So woe to those who write the Scripture with their own hands, then say: This is from God' (fa-waylun li-lladhīna yaktubūna l-kitāba bi-aydīhim thumma yaqūlūna hādhā min ʿindi Llāh) [al-Baqara 2:79]. And His saying: 'Indeed the word (al-qawl) has come true against most of them, so they do not believe' (laqad ḥaqqa l-qawlu ʿalā aktharihim fa-hum lā yuʾminūn) [Yā Sīn 36:7], meaning: God's knowledge concerning them and His decree (kalimatuhu) against them was fulfilled, as He said: 'And the Word of your Lord was fulfilled' (wa-tammat kalimatu Rabbika) [al-Aʿrāf 7:137], and 'Indeed, those against whom the Word of your Lord has come true will not believe' (inna lladhīna ḥaqqat ʿalayhim kalimatu Rabbika lā yuʾminūn) [Yūnus 10:96]. And His saying: 'That is Jesus, son of Mary, the word of truth (qawl al-ḥaqq) about which they dispute' (dhālika ʿĪsā bnu Maryama qawla l-ḥaqqi lladhī fīhi yamtarūn) [Maryam 19:34] — He named him 'the word of truth' as an allusion to His statement: 'Indeed, the likeness of Jesus in God's sight...' [Āl ʿImrān 3:59] up to '...then He said to him: Be, and he was'; his being termed a qawl is like his being termed kalima (word) in His saying: 'and His word which He cast to Mary' (wa-kalimatuhu alqāhā ilā Maryam) [al-Nisāʾ 4:171]. And His saying: 'Indeed, you are in differing speech (qawl)' (innakum la-fī qawlin mukhtalif) [al-Dhāriyāt 51:8], meaning: [you are] in a matter concerning the Resurrection — He called it qawl because that which is spoken about (al-maqūl fīh) is itself termed qawl, just as that which is mentioned (al-madhkūr) is termed dhikr (ذكر). And His saying: 'Indeed it is the word of a noble messenger, and it is not the word of a poet — little do you believe' (innahu la-qawlu rasūlin karīmin wa-mā huwa bi-qawli shāʿirin qalīlan mā tuʾminūn) [al-Ḥāqqa 69:40–41] — here the qawl is ascribed to the messenger, because the speech that reaches you from the messenger is being conveyed by him from the one who sent him (al-mursil), so it is correct to ascribe it at one time to the messenger and at another to the sender — both are valid. If it is asked: is it then correct, on this basis, to ascribe poetry and a speech (khuṭba) to their transmitter (rāwī) just as one ascribes them to their composer? — it may be said: it is correct to say of the poem, 'it is the qawl of the transmitter,' but not correct to say 'it is his poem and his speech,' because poetry applies to qawl only when it has a particular form, and the transmitter has no part in producing that form; the qawl belongs to the transmitter just as it belongs to the one from whom it is transmitted. And His saying: 'When a calamity befalls them, they say: Indeed we belong to God, and indeed to Him we shall return' (idhā aṣābathum muṣībatun qālū innā li-Llāhi wa-innā ilayhi rājiʿūn) [al-Baqara 2:156] — He did not mean by this merely the verbal utterance, but rather that utterance joined with belief and action. Al-maqwal (المقول) is said of the tongue; a man [described as] miqwal (مقول) is eloquent (manṭīq), and likewise qawwāl (قوال) and qawwāla (قوالة). Al-qayl (القيل) is the title of a king among the kings of Ḥimyar, so named because he relied upon his word (qawl) and was obeyed in it, and because he succeeded (taqayyul) his father [in kingship]. One says: taqayyala fulānun abāhu (تقيل فلان أباه), so-and-so succeeded/took after his father; and in this manner they named king after king. [entry continues]

Al-qawl (القول): speech arranged in order. According to the careful scholar (al-muḥaqqiq), it is every utterance spoken by the tongue, whether complete or incomplete. You say: qāla yaqūlu qawlan (قال يقول قولا); the agent noun is qāʾil (قائل) and the object noun is maqūl (مقول). Sībawayh said: Know that qultu (قلت) [I said] in the speech of the Arabs is used only to quote what constitutes kalām (complete speech), not [merely] qawl — meaning by kalām full sentences, such as 'Zaydun munṭaliqun' (Zayd is departing) or 'qāma Zaydun' (Zayd stood), and meaning by qawl the individual words from which kalām is built, such as 'Zayd' in 'Zaydun munṭaliqun,' or 'ʿAmr' in 'qāma ʿAmrun.' As for their loose (tajawwuz) usage in calling beliefs (iʿtiqādāt) and opinions (ārāʾ) qawl, this is because belief is hidden and can only be known through speech, or through what stands in speech's place, namely circumstantial evidence (shāhid al-ḥāl); since it becomes manifest only through speech, it was called qawl, being its cause, with speech serving as evidence for it — just as a thing is named after something else closely associated with it, that other thing being evidence for it. If it is asked: why did they express beliefs and opinions by qawl rather than by kalām, and what if they had equated the two or reversed the usage? — the answer is: they did so because qawl resembles belief more closely than kalām does. This is because belief cannot be understood except through something else, namely its expression (ʿibāra), just as qawl may not have its meaning completed except through something else. Do you not see that if you say 'qāma' (he stood) stripped of any pronoun, its intended meaning is incomplete? For it was set up so that its meaning would be conveyed joined to that to which it is ascribed, namely the agent (fāʿil); and 'qāma' is itself an instance of qawl, incomplete and in need of the agent, just as belief needs its expression. Since the two resembled each other in this respect, one was expressed by the term of the other. Kalām is not so, since it is set up for independence and self-sufficiency, whereas qawl may be something dependent on something else, as noted; thus belief, needing clarification (bayān), was closer to qawl and more fittingly expressed by that term — know this. Qawl may also be used of something other than a human being. Abū al-Najm said: 'The birds said to him: Go forward, rightly guided — you shall return only with praise.' Another said: 'The two eyes said to him: We hear and obey,' and they [the tears] rolled down like unpierced pearls.' Another said: 'The trough was filled and it said: Enough for me (qaṭnī)!' Another said: 'While we were grazing at Falj — the heavily-laden, water-filled clouds said: innih, innih' — innih being the sound of the rumbling of clouds and the roar of thunder; and similarly: 'The girth-straps have indeed said to the belly: Bind tight!' And if it is permissible for opinion (raʾy) and belief (iʿtiqād) to be called qawl even though [neither] is a sound, then their calling that which consists of [mere] sounds qawl is more fitting/apt... [entry continues]