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علم

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Form 1عَلِمَهُ8 senses · 6 main
muḍāriʿـَيَفْعَلُ·ـُيَفْعُلُ·ـِيَفْعِلُmaṣdarعِلْمٌ عَلْمٌ عَلَمٌ

Core sense — he knew it; he marked itgenerated

1.1he knew it, he was acquainted with it—عَرَفَهُ

.

Or it means he knew it truly and with certainty.

By what is said here, and by what is said later in the K, العِلْمُ and المَعْرِفَةُ and الشُّعُورُ are given one meaning; and that is close to what most of the lexicologists say.

But most of the critics distinguish each of them from the others. العِلْمُ denotes for them the highest degree, because it is the one they allow as an attribute of God; in the most correct language they did not call Him عَارِفٌ, nor شَاعِرٌ.

[For other differences between العِلْم and المَعْرِفَة — the first being wider in meaning than the second — see the first paragraph of art. عرف. Much might be added to what is said there, and in explanation of العِلْم from the TA, but not without controversy.]

he knew a thing with certainty—عَلِمَ

Explained as تَيَقَّنَ, [that is, he knew a thing both intuitively and by inference, as explained in art. يقن].

العِلْمُ is synonymous with اليَقِينُ, but it occurs with the meaning of الَمَعْرِفَةُ, just as المَعْرِفَةُ occurs with the meaning of العلْمُ: each carries the meaning of the other because each is preceded by ignorance [when it is not attributed to God].

Zuheyr, in his Muʿallaqah, uses it in the sense of وَأَعْرِفُ: [And I know what is known today, and what was known yesterday before it; but as to the knowledge of what tomorrow will bring, I am blind.]

shāhid
وَأَعْلَمُ عِلْمَ اليَوْمِ وَٱلْأَمْسِ قَبْلَهُوَلٰكِنِّنِى عَنْ عِلْمِ مَا فِى غَدٍ عَمِ
you do not know them, but God knows them—لَا تَعْلَمُونَهُمْ اَللّٰهُ يَعْلَمُهُمْ

In the Qur'ān 8:62; explained as لَا تَعْرِفُونَهُمْ اَللّٰهُ يَعْرِفُهُمْ.

المَعْرِفَة is attributed to God because it is one of the two kinds of عِلْم [the intuitive and the inferential], and the distinction between them is conventional, resting on what each depends upon.

He is declared free of any prior ignorance and of any acquiring of knowledge, for He knows what has been and what will be, and how what will not be would be if it were; His عِلْم is an eternal and essential attribute.

When عَلِمَ denotes اليَقِين it [sometimes] takes two objects; but when it is synonymous with عَرَفَ it takes only one.

and if you know them to be believing women—فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ
I knew myself to be—عَلِمْتُنِى

It takes two objects in the saying in the Qur'ān 60:10.

They likewise allowed this form, as they said رَأَيْتُنِى and حَسِبْتُنِى and the like.

Sometimes it carries the meaning of شَعَرَ, and is then followed by بِ.

he knew of it, he was aware of it—عَلِمَ بِهِ

Explained as شَعَرَ or شَعُرَ, according to different copies of the K.

[That is: he knew of it, was aware of it, or understood it; or he knew its minute particulars; or he perceived it by one of the senses; and sometimes it means he became informed of it; and sometimes, he became knowing in it.]

[In this sense, meaning شَعَرْتُ بِهِ, both forms are used.]

I knew it—عَلِمْتُهُ
I knew of it—عَلِمْتُ بِهِ
I did not know the news of his arrival—مَا عَلِمْتُ بِخَبَرِ قُدُومِهِ

Here it means مَا شَعَرْتُ.

he knew it—اعتلمهُ

That is, عَلِمَهُ.

know!—تَعَلَّمْ

Used in place of اِعْلَمْ.

I know that so-and-so is going out—تَعَلَّمْتُ أَنَّ فُلَانًا خَارِجٌ

ISk says this phrase stands in place of عَلِمْتُ.

know that Zeyd is going out—اِعْلَمْ أَنَّ زَيْدًا خَارِجٌ
I do know—قَدْ عَلِمْتُ

But when you are told تَعَلَّمْ أَنَّ زَيْدًا خَارِجٌ, you do not say قَدْ تَعَلَّمْتُ.

he knew the affair thoroughly—عَلِمَ الأَمْرَ
he learned the affair thoroughly—تَعَلَّمَهُ

According to IB, these two verbs are synonymous only in the imperative.

Both are explained as أَتْقَنَهُ, [apparently meaning he knew, or learned, the affair soundly and well: see art. تقن.]

[I think it not unlikely, though I do not find it in any copy of the K, that the right reading is أَيْقَنَهُ, which is synonymous with تَيَقَّنَهُ, since the explanation of عَلِمَ in the Msb, given above, is تَيَقَّنَ.]

they all knew him—تعالمهُ الجَمِيعُ

That is, عَلِمُوهُ.

1.1.1I knew what he knew—عَلِمْتُ عِلْمَهُ

[Literally I knew his knowledge; apparently meaning I tried or tested him, and so knew what he knew; and hence, I knew his case or condition, or his qualities.]

A phrase mentioned by Fr in explanation of رَبَأْتُ فِيهِ.

See رَبَأَ; see also the explanation of لَأَ خْبُرَنَّ خَبَرَكَ in the first paragraph of art. خبر, and غَبَنُوا خَبَرَهَا in art. غبن.

1.1.2God knows—يَعْلَمُ ٱللّٰهُ

عَلِمْتُ is also used like a verb of swearing, taking the same kind of complement, as in the line: [And I certainly knew that she would come in the evening.] See art. شهد.

shāhid
وَلَقَدْ عَلِمْتُ لَتَأْتِيَنَّ عَشِيَّةً

This phrase is a form of asseveration; see قَيْرَوَانٌ, and an example in art. قير.

1.2he became learned, he came to possess knowledge—عَلُمَ

The M has عَلُمَ هُوَ نَفْسُهُ, and the K عَلِمَ هُوَ فِى نَفْسِهِ; but in this case the verb is correctly of the measure of كَرُمَ.

That is, he became such as is called عَالِم or عَلِيم, meaning he possessed knowledge as a faculty firmly rooted in his mind.

According to IB, the same as تعلّم [as an intransitive verb].

Also: he became equal to the عُلَمَآء [plural of عَالِمٌ and of عَلِيمٌ].

1.3

For عَالَمَهُ فَعَلَمَهُ, the muḍāriʿ of the second verb being عَلُمَ, see form 3.

1.4he marked it—عَلَمَهُ

[See also form 4.]

the synonym given is وَسَمَهُ.

I wound my turban with a mark by which its style would be known—عَلَمْتُ عِمَّتِى
1.5he slit his [upper] lip—عَلَمَ شَفَتَهُ

.

1.6he had a fissure in his upper lip—عَلِمَ

.

Said of a man; or the fissure is in one of the two sides of the lip.

Qur’ānic occurrences Form 1 5 shown of 340
78:4
كَلَّا سَيَعْلَمُونَ

Verily, they shall soon (come to) know!

78:5
ثُمَّ كَلَّا سَيَعْلَمُونَ

Verily, verily they shall soon (come to) know!

82:12
يَعْلَمُونَ مَا تَفْعَلُونَ

They know (and understand) all that ye do.

102:3
كَلَّا سَوْفَ تَعْلَمُونَ

But nay, ye soon shall know (the reality).

102:4
ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

Again, ye soon shall know!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, aor. عَلَمَ , inf. n. عِلْمٌ , He knew it; or he was, or became, acquainted with it; syn. عَرَفَهُ : (S, K:) or he knew it ( عَرَفَهُ ) truly, or certainly: (B, TA:) by what is said above, and by what is afterwards said in the K, العِلْمُ and المَعْرِفَةُ and الشُّعُورُ are made to have one meaning; and this is nearly what is said by most of the lexicologists: but most of the critics discriminate every one of these from the others; and العِلْمُ , accord. to them, denotes the highest quality, because it is that which they allow to be an attribute of God; whereas they did not say [that He is] عَارِفٌ , in the most correct language, nor شَاعِرٌ : (TA:) [respecting other differences between العِلْم and المَعْرِفَة , the former of which is more general in signification than the latter, see the first paragraph of art. عرف : much might be added to what is there stated on that subject, and in explanation of العِلْم , from the TA, but not without controversy:] or عَلِمَ signifies تَيَقَّنَ [i. e. he knew a thing, intuitively, and inferentially, as expl. in the Msb in art. يقن ]; العِلْمُ being syn. with اليَقِينُ ; but it occurs with the meaning of الَمَعْرِفَةُ , like as المَعْرِفَةُ occurs with the meaning of العلْمُ , each being made to import the meaning of the other because each is preceded by ignorance [when not attributed to God]: Zuheyr says, [in his Mo'allakah,] 1 meaning وَأَعْرِفُ [i. e. And I know the knowledge of the present day, and of yesterday before it; but to the knowledge of what will be to-morrow I am blind]: and it is said in the Kur [viii. 62], لَا تَعْلَمُونَهُمْ اَللّٰهُ يَعْلَمُهُمْ , meaning لَا تَعْرِفُونَهُمْ اَللّٰهُ يَعْرِفُهُمْ [i. e. Ye know them not, but God knoweth them]; المَعْرِفَة being attributed to God because it is one of the two kinds of عِلْم , [the intuitive and the inferential,] and the discrimination between them is conventional, on account of their different dependencies, though He is declared to be free from the imputation of antecedent ignorance and from acquisition [of knowledge], for He knows what has been and what will be and how that which will not be would be if it were, his عِلْم being an eternal and essential attribute: when عَلِمَ denotes اليَقِين , it [sometimes] has two objective complements; but as syn. with عَرَفَ , it has a single objective complement: (Msb:) it has two objective complements in the saying, in the Kur [lx. 10], فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ [And if ye know them to be believers]; and [in like manner] they allowed one's saying عَلِمْتُنِى [meaning I knew myself to be], like as they said رَأَيْتُنِى and حَسِبْتُنِى &c.: (TA:) and sometimes it imports the meaning of شَعَرَ , and is therefore followed by بِ : (Msb:) [thus] عَلِمَ بِهِ signifies شَعَرَ or شَعُرَ (accord. to different copies of the K) [i. e. He knew it; as meaning he knew, or had knowledge, of it; was cognizant of it; or understood it: or he knew the minute particulars of it: or he perceived it by means of any of the senses: and sometimes this means he became informed, or apprised, of it: and sometimes, he was, or became, knowing in it]: or in this case, [as meaning شَعَرْتُ بِهِ ,] you say, عَلِمْتُهُ and عَلِمْتُ بِهِ [I knew it; &c.]: (Msb:) and one says, مَا عَلِمْتُ بِخَبَرِ قُدُومِهِ , meaning مَا شَعَرْتُ [I knew not, &c., the tidings of his coming, or arrival]. (TA.) اعتلمهُ , also, signifies عَلِمَهُ [He knew it; &c.]. (K.) And one says تَعَلَّمْ in the place of اِعْلَمْ [Know thou; &c.]: ISk says, تَعَلَّمْتُ أَنَّ فُلَانًا خَارِجٌ is a phrase used in the place of عَلِمْتُ [as meaning I knew, or, emphatically, I know, that such a one was, or is, going forth]; adding, [however,] when it is said to thee, اِعْلَمْ أَنَّ زَيْدًا خَارِجٌ [Know thou that Zeyd is going forth], thou sayest قَدْ عَلِمْتُ [lit. I have known, meaning I do know]; but when it is said, تَعَلَّمْ أَنَّ زَيْدًا خَارِجٌ , thou dost not say, قَدْ تَعَلَّمْتُ ; (S:) accord. to IB, these two verbs are not used as syn. except in the imperative forms: (TA:) [or] عَلِمَ الأَمْرَ and تَعَلَّمَهُ are syn. as signifying أَتْقَنَهُ [app. meaning he knew, or learned, the case, or affair, soundly, thoroughly, or well: see art. تقن : but I think it not improbable, though I do not find it in any copy of the K, that the right reading may be أَيْقَنَهُ , which is syn. with تَيَقَّنَهُ ; an explanation of عَلِمَ in the Msb, as mentioned above, being تَيَقَّنَ ]. (K, TA.) And تعالمهُ الجَمِيعُ means عَلِمُوهُ [i. e. All knew him; &c.]. (S, K.) وَأَعْلَمُ عِلْمَ اليَوْمِ وَٱلْأَمْسِ قَبْلَهُ | وَلٰكِنِّنِى عَنْ عِلْمِ مَا فِى غَدٍ عَمِ عَلِمْتُ عِلْمَهُ [lit. I knew his knowledge, or what he knew, app. meaning I tried, proved, or tested, him, and so knew what he knew; and hence I knew his case or state or condition, or his qualities;] is a phrase mentioned by Fr in explanation of رَبَأْتُ فِيهِ . (TA voce رَبَأَ , q. v. See also the explanation of لَأَ خْبُرَنَّ خَبَرَكَ , in the first paragraph of art. خبر : and see غَبَنُوا خَبَرَهَا , in art. غبن .) عَلِمْتُ is also used in the manner of a verb signifying swearing, or asseveration, so as to have a similar complement; as in the saying, 1 [And I certainly knew that thou wouldst, or that she would, assuredly come in the evening]. (TA in art. شهد .) And يَعْلَمُ ٱللّٰهُ [God knoweth] is a form of asseveration. (IAth, TA voce قَيْرَوَانٌ : see an ex. in art. قير .) وَلَقَدْ عَلِمْتُ لَتَأْتِيَنَّ عَشِيَّةً عَلُمَ , agreeably with what is said in the M, which is عَلُمَ هُوَ نَفْسُهُ , accord. to the K عَلِمَ هُوَ فِى نَفْسِهِ , but the verb in this case is correctly like كَرُمَ , (TA,) He was, or became, such as is termed عَالِم and عَلِيم ; (M, * K, * TA;) meaning he possessed knowledge ( العِلْم ) as a faculty firmly rooted in his mind: (IJ, * TA:) accord. to IB, i. q. تعلّم [q. v., as intrans.]: and he was, or became, equal to the عُلَمَآء [pl. of عَالِمٌ and of عَلِيمٌ ]. (TA.) عَالَمَهُ فَعَلَمَهُ , aor. عَلُمَ : see 3. عَلَمَهُ , aor. عَلُمَ and عَلِمَ , (K,) inf. n. عَلْمٌ , (TA.) signifies He marked it; syn. وَسَمَهُ . (K.) And one says, عَلَمْتُ عِمَّتِى , meaning I wound my turban upon my head with a mark whereby its mode should be known. (TA.) [See also 4.] عَلَمَ شَفَتَهُ , aor. عَلِمَ , (S, K,) inf. n. عَلْمٌ , (S,) He slit his [upper] lip. (S, K.) عَلِمَ , aor. عَلَمَ , (S, Msb, K,) inf. n. عَلَمٌ , (S, Msb,) He (a man, S) had a fissure in his upper lip: (S, Msb, K:) or in one of its two sides. (K.)
Form 2علّمهُ2 senses · 1 main
maṣdarتَعْلِيمٌ

Core sense — he taught him, he informed him of itgenerated

2.1I taught him the thing—عَلَّمْتُهُ الشَّىْءَ

[He, or it, made him such as is called عَالِم or عَلِيم, that is, made him possess knowledge as a faculty firmly rooted in his mind; and hence, he taught him. It generally takes a second object.]

I taught him the Opening Chapter of the Qur'ān—عَلَّمْتُهُ الفَاتِحَةَ

Here the shadda is [said] not to denote muchness of the action [but see what follows].

One says likewise الصَّنْعَةَ [the craft], and so on.

he taught him knowledge—علّمهُ العِلْمَ

Maṣdar تَعْلِيمٌ and عِلَّامٌ, the latter of the measure of كِذَّابٌ; and اعلمهُ إِيَّاهُ means the same, according to the K.

But Sb distinguishes the two, saying that عَلَّمْتُ is like أَذَّنْتُ, and that أَعْلَمْتُ is like آذَنْتُ.

Er-Rághib says that الإِعْلَامُ applies particularly to quick information, and that التَّعْلِيمُ applies to what is repeated and abundant, so that it leaves an impression on the mind of the مُتَعَلِّم.

Some say that the latter is the rousing of the mind's attention to the conception of meanings.

Sometimes it is used in the sense of الإِعْلَام when there is muchness in it.

I told him the news—أَعْلَمْتُهُ الخَبَرَ

One also says it with بِالخْبَرِ: I made the news known to him, I informed him of it.

See also form 10.

[Hence the maṣdar إِعْلَامٌ is often used as a simple noun meaning a notification, a notice, or an announcement.]

Sometimes اعلم takes three objects, like أَرَى.

I told Zeyd that ʿAmr was going away—أَعْلَمْتُ زَيْدًا عَمْرًا مُنْطَلِقًا
2.1.1

See also form 4, in three places.

Qur’ānic occurrences Form 2 2 shown of 35
55:2
عَلَّمَ ٱلْقُرْءَانَ

It is He Who has taught the Qur'an.

55:4
عَلَّمَهُ ٱلْبَيَانَ

He has taught him speech (and intelligence).

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
[He, or it, made him to be such as is termed عَالِم and عَلِيم ; i. e., made him to possess knowledge ( العِلْم ) as a faculty firmly rooted in his mind: and hence, he taught him. And it generally has a second objective complement]. You say, عَلَّمْتُهُ الشَّىْءَ [I made him to know, or taught him, the thing], in which case the teshdeed is [said to be] not for the purpose of denoting muchness [of the action; but see what follows]; (S;) and عَلَّمْتُهُ الفَاتِحَةَ [I taught him the Opening Chapter of the Kur-án], and الصَّنْعَةَ [the art, or craft], &c.; inf. n. تَعْلِيمٌ ; (Msb;) and علّمهُ العِلْمَ , inf. n. تَعْلِيمٌ and عِلَّامٌ , the latter like كِذَّابٌ ; and اعلمهُ إِيَّاهُ ; (K;) both, accord. to the K, signifying the same [i. e. he taught him knowledge, or science]; but Sb makes a distinction between them, saying that عَلَّمْتُ is like أَذَّنْتُ , and that أَعْلَمْتُ is like آذَنْتُ ; and Er-Rághib says that الإِعْلَامُ is particularly applied to quick information; and التَّعْلِيمُ is particularly applied to that which is repeated and much, so that an impression is produced thereby upon the mind of the مُتَعَلِّم : and some say that the latter is the exciting the attention of the mind to the conception of meanings; and sometimes it is used in the sense of الإِعْلَام when there is in it muchness: (TA:) you say, أَعْلَمْتُهُ الخَبَرَ and بِالخْبَرِ [meaning I made known, or notified, or announced, to him, or I told him, or I made him to know, or have knowledge of, the news, or piece of information; I acquainted him with it; told, informed, apprised, advertised, or certified, him of it; gave him information, intelligence, notice, or advice, of it]: (Msb:) see also 10: [hence the inf. n. إِعْلَامٌ is often used, as a simple subst., to signify a notification, a notice, an announcement, or an advertisement:] and sometimes اعلم has three objective complements, like أَرَى ; as in the saying, أَعْلَمْتُ زَيْدًا عَمْرًا مُنْطَلِقًا [I made known, &c., to Zeyd that 'Amr was going away]. (I'Ak p. 117.) See also 4, in three places.
Form 3عَاْلَمَ1 sense

Core sense — he contended with him in knowledge and surpassed himgenerated

3.1he contended with him in knowledge and surpassed him—عَالَمَهُ فَعَلَمَهُ

The muḍāriʿ of the second verb is عَلُمَ.

That is, he strove to surpass him in عِلْم, and did surpass him in عِلْم.

[The measure يَفْعَلُ,] and likewise the measure يَفْعِلُ, is changed into يَفْعُلُ in every case of this kind, according to Az. [But see form 3 in art. خصم.]

I did not think that I would surpass him in knowledge—مَا كُنْتُ أَرَانِى أَنْ أَعْلُمَهُ

The second phrase is mentioned by Lh.

Show Lane's original text
عَالَمَهُ فَعَلَمَهُ , aor. of the latter عَلُمَ , means [I contended with him, or strove to surpass him, in عِلْم ,] and I surpassed him in عِلْم [i. e. knowledge, &c.]: (S, K:) [the measure يَفْعَلُ ,] and in like manner the measure يَفْعِلُ , in every case of this kind, is changed into يَفْعُلُ : so says Az: [but see 3 in art. خصم :] and Lh mentions the phrase, مَا كُنْتُ أَرَانِى أَنْ أَعْلُمَهُ [I did not think, or know, that I should surpass him in knowledge]. (TA.)
Form 4أَعْلَمَ6 senses · 2 main

Core sense — he put a mark, sign, or badge on somethinggenerated

4.1

See form 2, in six places.

4.1.1he put a mark on the garment—اعلم الثَّوْبَ

Said of one who beats, washes and whitens cloth.

[And, said of a weaver or an embroiderer,] he gave the cloth a decorated border — figured, variegated, or embroidered work, or the like.

4.1.2he put a mark on it—اعلم عَلَيْهِ

Said of a writing or a book.

he put a mark at such a place in the book—اعلم عَلَى مَوْضِعِ كَذَا مِنَ الكِتَابِ عَلَامَةً
4.1.3he hung coloured wool, red or white, on the horse for battle—اعلم الفَرَسَ
he marked himself with the badge of war—اعلم نَفْسَهُ

The second of these also occurs in form 2, as عَلَّمَهَا.

the horseman took for himself the badge of the men of courage—اعلم الفَارِسُ
I appointed for him a mark that he would know—عَلَّمْتُ لَهُ عَلَامَةً

The last verb is explained as وَضَعْتُ لَهُ.

4.1.4he set a tombstone as a mark on the grave—علّم القَبْرَ

Given in art. رجم.

4.2he found the well he was digging to have much water—اعلم

Said of a well-sinker.

Show Lane's original text
see 2, in six places. One says also, اعلم الثَّوْبَ (S, Mgh, TA) He (i. e. a beater and washer and whitener of clothes, S, Mgh) made the garment, or piece of cloth, to have a mark; (Mgh;) or he made upon it, or in it, a mark. (TA.) [And, said of a weaver, or an embroiderer,] He made to the garment, or piece of cloth, a border, or borders, of figured, or variegated, or embroidered, work, or the like. (Msb.) And اعلم عَلَيْهِ He made, or put, or set, a mark upon it; namely, a writing, or book, &c.: (Msb:) [or] اعلم عَلَى مَوْضِعِ كَذَا مِنَ الكِتَابِ عَلَامَةً [He made, &c., a mark upon such a place of the writing, or book]. (TA.) اعلم الفَرَسَ He suspended upon the horse some coloured wool, (K, TA,) red, or white, (TA,) in war, or battle. (K, TA.) And اعلم نَفْسَهُ He marked himself with the mark, sign, token, or badge, of war; as also عَلَّمَهَا . (K.) [Or] اعلم الفَارِسُ The horseman made, or appointed, for himself, [or distinguished himself by,] the mark, sign, token, or badge, of the men of courage. (S.) And عَلَّمْتُ لَهُ عَلَامَةً I appointed to him ( وَضَعْتُ لَهُ ) a mark, sign, or token, which he would, or should, know. (Msb.) And علّم القَبْرَ (K in art. رجم ) He put a tombstone [as a mark] to the grave. (TK in that art.) اعلم said of a well-sinker, He found the well that he was digging to be one having much water. (TA.)
Form 5تعلّم1 sense

Core sense — he learned, he was taughtgenerated

5.1he learned knowledge—تعلّم العِلْمَ

Quasi-passive of form 2 [that is, he was made to know, or was taught; or he learned: it is both transitive and intransitive].

See also form 1, latter half, in three places. [In the last of those places, تعلّم apparently means, as it often does, he possessed knowledge as a faculty firmly rooted in his mind.]

According to some, التَّعَلُّمُ is the mind's having its attention roused to the conception of meanings.

Qur’ānic occurrences Form 5
2:102
وَٱتَّبَعُوا۟ مَا تَتْلُوا۟ ٱلشَّيَـٰطِينُ عَلَىٰ مُلْكِ سُلَيْمَـٰنَ ۖ وَمَا كَفَرَ سُلَيْمَـٰنُ وَلَـٰكِنَّ ٱلشَّيَـٰطِينَ كَفَرُوا۟ يُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحْرَ وَمَآ أُنزِلَ عَلَى ٱلْمَلَكَيْنِ بِبَابِلَ هَـٰرُوتَ وَمَـٰرُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ ۚ وَمَا هُم بِضَآرِّينَ بِهِۦ مِنْ أَحَدٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا۟ لَمَنِ ٱشْتَرَىٰهُ مَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِنْ خَلَـٰقٍ ۚ وَلَبِئْسَ مَا شَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ

They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
is quasi-pass. of 2 [i. e. it signifies He was, or became, made to know, or taught; or he learned: and is trans. and intrans.]. (S, Msb, K, * TA.) You say, تعلّم العِلْمَ (MA, K) He learned [knowledge, or science]. (MA.) See also 1, latter half, in three places. [In the last of those places, تعلّم app. signifies, as it often does, He possessed knowledge as a faculty firmly rooted in his mind.] Accord. to some, التَّعَلُّمُ signifies The mind's having its attention excited to the conception of meanings, or ideas. (TA.)
Form 6تعالمهُ الجَمِيعُ1 sense

Core sense — they all knew himgenerated

6.1

See form 1, latter half.

Show Lane's original text
: see 1, latter half.
Form 8اعتلمهُ3 senses · 2 main

Core sense — he knew it; water flowed; lightning gleamedgenerated

8.1

See form 1, latter half.

8.2it flowed on the ground—اعتلم

Said of water.

8.2.1it gleamed on the mountain—لَمَعَ فى العلم

Said of lightning. [Apparently to be read فِى العَلَمِ, and if so meaning it shone, or gleamed, on the long mountain.]

A poet says: [But a little lightning, through the night I watched it, not to be seen except when it gleamed.]

shāhid
بَلْ بُرَيْقًا بِتُّ أَرْقُبُهُلَا يُرَى إِلَّا إِذَا ٱعْتَلَمَا
Show Lane's original text
: see 1, latter half. اعتلم said of water, It flowed (K, TA) upon the ground. (TA.) And said of lightning it means لَمَعَ فى العلم [app. فِى العَلَمِ , and, if so, meaning It shone, shone brightly, or gleamed, in, or upon, the long mountain]: a poet says, 1 [But a little lightning, in watching which I passed the night, not to be seen save when it shone, &c.]. (TA.) بَلْ بُرَيْقًا بِتُّ أَرْقُبُهُ | لَا يُرَى إِلَّا إِذَا ٱعْتَلَمَا
Form 10استعلمهُ1 sense

Core sense — he asked him to tell him somethinggenerated

10.1he asked me to tell him the news, and I told it to him—اِسْتَعْلَمَنِى الخَبَرَ فَأَعْلَمْتُهُ إِيَّاهُ

He asked him to tell him a thing, or to make it known to him.

Show Lane's original text
He asked, or desired, him to tell him [a thing; or to make it known to him]. (MA, KL. *) You say, اِسْتَعْلَمَنِى الخَبَرَ فَأَعْلَمْتُهُ إِيَّاهُ [He asked, or desired, me to tell him, or make known to him, the news, or piece of information, and I told him it, or made it known to him]. (S.)

Derived nouns 32

Nounعَلْمٌ1 sense

Core sense — a mark, a sign by which one is guidedgenerated

1

See مَعْلَمٌ, in two places.

Show Lane's original text
: see مَعْلَمٌ , in two places.
Nounعِلْمٌ4 senses · 1 main

Core sense — knowledge, science; also predominant opiniongenerated

1the sciences, the several branches of knowledge—عُلُومٌ

It is a maṣdar, and as such has no plural [in the classical language].

[This plural belongs to the post-classical use of the word as a simple noun.]

1.1

Sometimes it is applied to predominant opinion, [that is, preponderant belief,] because it stands in place of what is عِلْم properly so called.

1.2

Sometimes it is used in the sense of عَمَلٌ [a doing, an acting], as Az mentions on the authority of Ibn-ʿOyeyneh, agreeing with an explanation of عَالِمٌ as meaning one who acts according to his knowledge.

It has been explained as having this meaning in the Qur'ān 12:68 [where the primary meaning seems much more fitting].

Qur’ān 12:68 approximate — somewhere between 12:61 and 12:76 Lane cites “Kur xii. 68”
Qur’ān 12:68 the verse Lane’s citation points to, and it uses this root
وَلَمَّا دَخَلُوا۟ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِلَّا حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَىٰهَا ۚ وَإِنَّهُۥ لَذُو عِلْمٍ لِّمَا عَلَّمْنَـٰهُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

And when they entered in the manner their father had enjoined, it did not profit them in the least against (the plan of) Allah: It was but a necessity of Jacob's soul, which he discharged. For he was, by our instruction, full of knowledge (and experience): but most men know not.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.3I met him before anything else—لَقِيتُهُ أَدْنَى عِلْمٍ

[Like لقيته أَدْنَى دَنِّىِ and أَدْنَى دَنًا.]

Qur’ānic occurrences عِلْم 4 shown of 102
26:112
قَالَ وَمَا عِلْمِى بِمَا كَانُوا۟ يَعْمَلُونَ

He said: "And what do I know as to what they do?

44:32
وَلَقَدِ ٱخْتَرْنَـٰهُمْ عَلَىٰ عِلْمٍ عَلَى ٱلْعَـٰلَمِينَ

And We chose them aforetime above the nations, knowingly,

53:35
أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ

What! Has he knowledge of the Unseen so that he can see?

102:5
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ

Nay, were ye to know with certainty of mind, (ye would beware!)

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
is an inf. n., (S, K, &c.,) and [as such] has no pl. [in the classical language]. (Sb, TA voce فِكْرٌ .) [As a post-classical term, used as a simple subst., its pl. is عُلُومٌ , signifying The sciences, or several species of knowledge.] Sometimes it is applied to Predominant opinion; [i. e. preponderant belief;] because it stands in stead of that which is عِلْم properly so termed. (Ham p. 632.) And sometimes it is used in the sense of عَمَلٌ [A doing, &c.], as mentioned by Az, on the authority of Ibn-'Oyeyneh, agreeably with an explanation of عَالِمٌ as signifying one “ who does according to his knowledge; ” and it has been expl. as having this meaning in the Kur xii. 68 [where the primary meaning seems to be much more apposite]. (TA.) لَقِيتُهُ أَدْنَى عِلْمٍ means [I met him the first thing, like لقيته أَدْنَى دَنِّىِ and أَدْنَى دَنًا ; or] before everything [else]. (TA.)
Nounعَلَمٌ11 senses · 2 main

Core sense — a mark, a way-mark, a bannergenerated

1

See عَلَامَةٌ.

1.1

Also an impression; or a footprint, or track.

1.2the ornamental border of a garment—عَلَم

That is, the figured, variegated, or embroidered work in its borders.

Plural أَعْلَامٌ.

1.3the stars that are signs of the way for travellers—أَعْلَامُ الكَوَاكِبِ

[A way-mark:] a thing set up in the road, or, as in the M, in the deserts, for guidance — in the M, for the guidance of those who have gone astray; also عَلَامَةٌ.

The first is also applied to a building raised on the beaten track of the road, of the kind that serve as halting-places for travellers, by which one is guided to the land [that is the object of the journey]. Plural أَعْلَامٌ.

عَلَمٌ also means a مَنَارَة [apparently a miscopying of مَنَار, without the ة; see these two words]. [See also مَعْلَمٌ.]

[See مِصْبَاحٌ.]

1.4the boundary marks of the Sacred Territory—أَعْلَامُ الحَرَمِ

A separation between two lands, [like مَنَارٌ]; also عَلَامَةٌ.

1.5

A mountain, as a general term; or a long mountain: [apparently as forming a separation, or as being a known sign of the way].

Plural أَعْلَامٌ and عِلَامٌ; the first plural occurs in the Qur'ān 42:31 and 55:24.

1.6

A banner, or standard, رَايَةٌ, to which the soldiers gather; and some say, the thing [the flag, or strip of cloth] that is tied on the spear.

It occurs in a verse of Aboo-Sakhr El-Hudhalee with the second fatḥah lengthened by an alif after it [so that it becomes عَلَام].

1.7figurative · مجاز

The chief of a people or party, from the same word in the sense of a mountain or a banner.

Plural أَعْلَامٌ.

1.8

[In grammar, a proper name of a person, a place, and so on.]

1.9

The plural أَعْلَامٌ is applied to things belonging to the rites and ceremonies of the pilgrimage and the like, as being signs of them: the places where those rites are performed, the beasts destined for sacrifice, and the various practices carried out during the pilgrimage; also مَعَالِمُ, plural of مَعْلَمٌ.

The first word is applied to those places in the commentaries on 2:153, and the second in those on 2:194; the first to the beasts destined for sacrifice in the commentaries on 22:37, and the second in those on 22:33; and both to the practices mentioned above, the first in the TA and the second in the K.

See art. شعر, and see شِعَارٌ.

Lane cites “Jel in ii. 153” — a commentary, not the verse; no modern number is given
Lane cites “Bd in ii. 194” — a commentary, not the verse; no modern number is given
Lane cites “Jel in xxii. 37” — a commentary, not the verse; no modern number is given
Lane cites “Bd in xxii. 33” — a commentary, not the verse; no modern number is given
2

See also the word that follows.

Show Lane's original text
: see عَلَامَةٌ . Also An impression, or impress; or a footstep, or track, or trace. (TA.) And The عَلَم of a garment, or piece of cloth; (S;) [i. e. the ornamental, or figured, or variegated, border or borders thereof;] the figured, or variegated, or embroidered, work or decoration, (Msb, K, TA,) in the borders, (TA,) thereof: (Msb, K, TA:) pl. أَعْلَامٌ . (Msb.) And [A way-mark; i. e.] a thing set up, or erected, in the way, (K, TA,) or, as in the M, in the deserts, or waterless deserts, (TA,) for guidance, (K, TA,) in the M, for the guidance of those going astray; (TA;) as also عَلَامَةٌ : (K:) the former is also applied to a building raised in the beaten track of the road, of such as are places of alighting for travellers, whereby one is guided to the land [that is the object of a journey]: pl. أَعْلَامٌ : and عَلَمٌ also signifies a مَنَارَة [app. a mistranscription for مَنَار , without ة : see these two words]. (TA. [See also مَعْلَمٌ .]) [Hence, أَعْلَامُ الكَوَاكِبِ The stars, or asterisms, that are signs of the way to travellers: see مِصْبَاحٌ .] And A separation between two lands; [like مَنَارٌ ;] as also عَلَامَةٌ . (K.) [Hence,] أَعْلَامُ الحَرَمِ The limits that are set to the Sacred Territory. (TA.) And A mountain; (S, K;) as a general term: or a long mountain: (K:) [app. as forming a separation: or as being a known sign of the way:] pl. أَعْلَامٌ and عِلَامٌ : (K:) the former pl. occurring in the Kur [xlii. 31 and] lv. 24. (TA.) And A banner, or standard, syn. رَايَةٌ , (S, K, TA,) to which the soldiers congregate: (TA:) and, (K,) some say, (TA,) the thing [i. e. flag, or strip of cloth,] that is tied upon the spear: (K, TA:) it occurs in a verse of Aboo-Sakhr El-Hudhalee with the second fet-hah lengthened by an alif after it [so that it becomes عَلَام ]. (IJ, TA.) And The chief of a people or party: (K, TA:) from the same word as signifying “ a mountain ” or “ a banner: ” (TA:) pl. أَعْلَامٌ . (K.) [In grammar, it signifies A proper name of a person or place &c. And the pl. أَعْلَامٌ is applied to Things pertaining to rites and ceremonies of the pilgrimage or the like, as being signs thereof; such as the places where such rites and ceremonies are performed, the beasts destined for sacrifice, and the various practices performed during the pilgrimage &c.; as also مَعَالِمُ , pl. of مَعْلَمٌ : the former word is applied to such places in the Ksh and Bd and the Jel in ii. 153; and the latter, in the Ksh and Bd in ii. 194: the former is also applied to the beasts destined for sacrifice in the Ksh and Bd and the Jel in xxii. 37; and the latter, in the Ksh and Bd in xxii. 33: and both are applied to the practices above mentioned, the former in the TA and the latter in the K, in art. شعر : see شِعَارٌ .] See also what next follows.
Nounعُلْمَةٌ1 sense

Core sense — a fissure in the upper lipgenerated

1a fissure in the upper lip—عَلَمَةٌ
a fissure in the upper lip—عَلَمٌ

[The last of these is originally a maṣdar: see form 1, last sentence.]

on this sense Or the fissure is in one of the two sides of the lip.

Show Lane's original text
and عَلَمَةٌ and عَلَمٌ [the last of which is originally an inf. n., see 1, last sentence,] A fissure in the upper lip, or in one of its two sides. (K.)
Nounعَلَمَةٌ1 sense

Core sense — a fissure in the upper lipgenerated

1

See the word before this.

Show Lane's original text
: see what next precedes.
Nounعَلْمَآءُ1 sense

Core sense — having a fissure in the upper lip, said of a femalegenerated

1

Feminine of أَعْلَمُ.

Show Lane's original text
fem. of أَعْلَمُ [q. v.].
Nounعَلْمَآءِ1 sense

Core sense — at the water, in a contracted phrasegenerated

1the sons of so-and-so are at the water—عَلْمَآءِ بَنُو فُلَانٍ

In this saying it is a contraction of عَلَى المَآءِ.

Show Lane's original text
in the saying عَلْمَآءِ بَنُو فُلَانٍ [meaning At the water are the sons of such a one] is a contraction of عَلَى المَآءِ . (S.)
Nounعِلْمِىٌّ1 sense

Core sense — relating to knowledge, scientific, theoreticalgenerated

1

[Of, or relating to, knowledge or science; scientific; theoretical; the opposite of عَمَلِىٌّ.]

Show Lane's original text
[ Of, or relating to, knowledge or science; scientific; theoretical; opposed to عَمَلِىٌّ .]
Nounعَلَمِيَّةٌ1 sense

Core sense — the quality of being a proper namegenerated

1

[In grammar, the quality of a proper name.]

Show Lane's original text
[ , in grammar, The quality of a proper name.]
Nounعَلَامٌ3 senses · 2 main

Core sense — a mark, a signgenerated

1

See عَلَامَةٌ.

1.1

See also عَلَمٌ.

2

[عَلَامَ stands for عَلَى مَ.]

Show Lane's original text
: see عَلَامَةٌ : and see also عَلَمٌ . [ عَلَامَ is for عَلَى مَ .]
Nounعُلَامٌ2 senses

Core sense — a hawkgenerated

1

See عُلَّامٌ.

2

Also the same as غُلَامٌ.

An instance of the substitution of ع for غ; mentioned under the letter ع.

Show Lane's original text
: see عُلَّامٌ . Also i. q. غُلَامٌ [q. v.]: an instance of the substitution of ع for غ . (MF and TA on the letter ع .)
Nounعَلِيمٌ2 senses · 1 main

Core sense — knowing, learned; applied to God, the Omniscientgenerated

1

See عَالِمٌ.

1.1the All-Knowing—العَلِيمُ

العَالِمُ and العَلَّامُ are used in the same way, as adjectives applied to God.

They signify: He who knows what has been and what will be; who has always known, and always will know, what has been and what will be; from whom nothing is hidden in the earth or in the heaven.

His knowledge takes in all things, the hidden and the open, the small and the great, in the most complete way.

Qur’ānic occurrences عَلِيم 2 shown of 163
7:112
يَأْتُوكَ بِكُلِّ سَـٰحِرٍ عَلِيمٍ

And bring up to thee all (our) sorcerers well-versed."

26:37
يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ

"And bring up to thee all (our) sorcerers well-versed."

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
: see عَالِمٌ . العَلِيمُ and العَالِمُ and العَلَّامُ , as epithets applied to God, signify [The Omniscient;] He who knows what has been and what will be; who ever has known, and ever will know, what has been and what will be; from whom nothing is concealed in the earth nor in the heaven; whose knowledge comprehends all things, the covert thereof and the overt, the small thereof and the great, in the most complete manner. (TA.)
Nounعَلَامَةٌ2 senses · 1 main

Core sense — a mark, a sign, a tokengenerated

1among the people there is a mark—بَيْنَ القَوْمِ أُعْلُومَةٌ

The same as سِمَةٌ: [a mark, sign, or token by which a person or thing is known; a badge; a characteristic; an indication; a symptom]. [See also مَعْلَمٌ.]

عَلَمٌ is synonymous with it, and so is أُعْلُومَةٌ, whose plural is أَعَالِيمُ.

The plural of عَلَامَةٌ is عَلَامَاتٌ; and عَلَامٌ is [the collective noun], differing from عَلَامَةٌ only by the dropping of the ة.

1.1

See also عَلَمٌ, in two places.

Show Lane's original text
i. q. سِمَةٌ [A mark, sign, or token, by which a person or thing is known; a cognizance, or badge; a characteristic; an indication; a symptom]; (K; [see also مَعْلَمٌ ;]) and عَلَمٌ is syn. therewith [as meaning thus]; (S, Msb, TA;) and so أُعْلُومَةٌ , (Abu-l-'Omeythil ElAarábee, TA,) as in the saying بَيْنَ القَوْمِ أُعْلُومَةٌ [Among the people, or party, is a mark, sign, or token]; and the pl. of this last is أَعَالِيمُ : (TA:) the pl. of عَلَامَةٌ is عَلَامَاتٌ (Msb) and [the coll. gen. n.] عَلَامٌ , (K, TA,) differing from عَلَامَةٌ only by the apocopating of the ة . (TA.) See also عَلَمٌ , in two places.
Nounعُلَامِىٌّ1 sense

Core sense — light and active, and sharp in mind, said of a mangenerated

1

Light, or active; and sharp, or acute, in mind; applied to a man.

It is without shadda, and formed with the relative ى from عُلَامٌ [meaning a hawk].

Show Lane's original text
Light, or active; and sharp, or acute, in mind; (K, TA;) applied to a man: it is without teshdeed, and with the relative ى ; from عُلَامٌ [signifying “ a hawk ”]. (TA.)
Nounعَلَّامٌ2 senses · 1 main

Core sense — very learned; deeply versed in genealogiesgenerated

1

Very knowing, or learned; and so are عُلَّامٌ — both mentioned by ISd, the second, which is less used, from Lh — and عَلَّامَةٌ and تِعْلِمَةٌ and تِعْلَامَةٌ.

The ة in عَلَّامَةٌ is added to denote intensiveness, or [rather] to denote that the person it is applied to has reached the utmost degree of the quality; [so that it means learned in the utmost degree]. This adjective is applied to a woman as well.

[تِعْلَامَةٌ is likewise doubly intensive, and so, apparently, is تِعْلِمَةٌ.]

The plural of عَلَّامٌ is عَلَّامُونَ, and that of عُلَّامٌ is عُلَّامُونَ.

For the first, see also عَلِيمٌ.

1.1

The same adjectives, or عَلَّامٌ and عَلَّامَةٌ, also mean نَسَّابَةٌ.

[Or rather عَلَّامٌ means نَسَّابٌ, that is, very skilful in genealogies, a great genealogist; and عَلَّامَةٌ means نَسَّابَةٌ, that is, possessing the utmost knowledge of genealogies, a most skilful genealogist.]

From العِلْمُ.

Show Lane's original text
and عُلَّامٌ , (K, TA,) both mentioned by ISd, the latter [which is less used] from Lh, (TA,) and عَلَّامَةٌ (S, K) and تِعْلِمَةٌ and تِعْلَامَةٌ , (K,) Very knowing or scientific or learned: (S, K:) the ة in عَلَّامَةٌ is added to denote intensiveness; (S;) or [rather] to denote that the person to whom it is applied has attained the utmost degree of the quality signified thereby; [so that it means knowing &c. in the utmost degree; or it may be rendered very very, or singularly, knowing or scientific or learned;] and this epithet is applied also to a woman: (IJ, TA:) [ تِعْلَامَةٌ , likewise, is doubly intensive; and so, app., is تِعْلِمَةٌ :] the pl. of عَلَّامٌ is عَلَّامُونَ ; and that of عُلَّامٌ is عُلَّامُونَ . (TA.) See also, for the first, عَلِيمٌ . Also the same epithets, (K,) or عَلَّامٌ and عَلَّامَةٌ , (TA,) i. q. نَسَّابَةٌ ; (K, TA;) [or rather عَلَّامٌ signifies نَسَّابٌ , i. e. very skilful in genealogies, or a great genealogist; and عَلَّامَةٌ signifies نَسَّابَةٌ , i. e. possessing the utmost knowledge in genealogies, or a most skilful genealogist;] from العِلْمُ . (TA.)
Nounعُلَّامٌ4 senses · 1 main

Core sense — a hawk; the henna plant; the kernel of a lote-fruit stonegenerated

1

See the paragraph before this, in two places.

1.1

It, and عُلَامٌ, mean the صَقْر [the hawk]; the second on the authority of IAar.

And [particularly] the بَاشَق [the musket, or sparrow-hawk], as some say; or so the first word, or the second, according to Kr and IB.

1.2

The first word also means the plant حِنَّآء [Lawsonia inermis]: this is the correct form, though Kr gives it without shadda.

1.3

The same word, with shadda, also means the kernel of the stone of the نَبِق [the fruit, or drupe, of the lote-tree called سِدْر].

Show Lane's original text
: see the next preceding paragraph, in two places. Also, and عُلَامٌ , The صَقْر [or hawk]; (K;) the latter on the authority of IAar: (TA:) and [particularly] the بَاشَق [i. e. the musket, or sparrow-hawk]; (K;) as some say: (TA:) or so the former word, (T, * S, TA,) or the latter word accord. to Kr and IB. (TA.) And the former word, The [plant called] حِنَّآء [i. e. Lawsonia inermis]: (IAar, S, K, TA:) thus correctly, but mentioned by Kr as without tesh-deed. (TA.) And the same, i. e. with tesh-deed, The kernel of the stone of the نَبِق [or fruit, i. e. drupe, of the lote-tree called سِدْر ]. (TA.)
Nounعَلَّامَةٌ1 sense

Core sense — very learned; a great genealogistgenerated

1

See عَلَّامٌ, in four places.

Show Lane's original text
: see عَلَّامٌ , in four places.
Nounعُلَّامَةٌ1 sense

Core sense — a mark by which one is guided to the roadgenerated

1

See مَعْلَمٌ.

Show Lane's original text
: see مَعْلَمٌ .
Nounالعَالَمُ2 senses · 1 main

Core sense — the world; the created beings; a generation of mankindgenerated

1the world of mankind—عَالَمُ الإِنْسِ

Some say it is also pronounced العَالِمُ, and El-Hajjáj pronounced it with hemz [العَأْلَمُ].

It is primarily a name for that by which one knows a thing, just as الخَاتَمُ is a name for that by which one seals a thing.

the world of the jinn—عَالَمُ الجِنِّ
the world of the angels—عَالَمُ المَلَائِكَةِ

According to some of the commentators on the Qur'ān, it is applied chiefly to that by which the Creator is known; then to the intelligent beings among mankind and the jinn; or to mankind and the jinn and the angels; or to mankind alone.

Es-Seyyid Esh-Shereef adopts the view that it is applied to every one of these kinds [as in the phrases above, all of which occur frequently], and to the kinds collectively.

Or it means الخَلْقُ, the created beings, all of them together.

the animal kingdom—عَالَمُ الحَيَوَانِ
the vegetable kingdom—عَالَمُ النَّبَات
the mineral kingdom—عَالَمُ المَعَادِنِ

Or, as some say, it means specifically the intelligent creatures; or all that the hollow of the celestial sphere contains, of substances and accidents.

[It may often be rendered the world, meaning the universe; or the earth with all its inhabitants and appurtenances; and in the more restricted senses given above.]

the greater world—العَالَمُ الكَبِيرُ
the lesser world—العَالَمُ الصَّغِيرُ

Jaafar Es-Sádik says that the عَالَم is of two kinds: the greater, which is the celestial sphere with what is within it; and the lesser, which is man, as being [a microcosm,] an epitome of all that is in the كَبِير.

Zj says that العَالَمُ has no literal singular, because it denotes a plurality of classes of different things; and if it is made the singular of one of them, it denotes a plurality of things of one kind.

The plural is العَالَمُونَ and العَوَالِمُ; and the singular is [said to be] the only word of the measure فَاعَلٌ that forms a plural with و and ن, except يَاسَمٌ [but see that word].

the several sorts of created beings—العَالَمُونَ
the Lord of the worlds—رَبُّ العَالَمِينَ

[Or all the sorts of created beings; or the beings of the universe, or of the whole world.] It has this form because it includes mankind; or because it denotes particularly the sorts of created beings consisting of the angels, the jinn and mankind, and no others.

I'Ab is related to have explained this as the Lord of the jinn and of mankind; Katádeh said, the Lord of all the created beings.

But according to Az, I'Ab's explanation is shown to be right by the statement at the beginning of chapter 25 of the Qur'ān that the Prophet was to be a نَذِير [a warner] لِلْعَالَمِينَ: he was not a نذير to the beasts, nor to the angels, though all of them are God's creatures, but only to the jinn and mankind.

1.1

عَالَمٌ is also synonymous with قَرْنٌ [meaning a generation of mankind, or the people of one time].

Show Lane's original text
, (S, Msb, K, &c.,) said by some to be also pronounced العَالِمُ , (MF, TA,) and pronounced by El-Hajjáj with hemz [i. e. العَأْلَمُ ], is primarily a name for That by means of which one knows [a thing]; like as الخَاتَمُ is a name for “ that by means of which one seals ” [a thing]: accord. to some of the expositors of the Kur-án, its predominant application is to that by means of which the Creator is known: then to the intelligent beings of mankind and of the jinn or genii: or to mankind and the jinn and the angels: and mankind [alone]: Es-Seyyid Esh-Shereef [El- Jurjánee] adopts the opinion that it is applied to every kind [of these, so that one says عَالَمُ الإِنْسِ (which may be rendered the world of mankind) and عَالَمُ الجِنِّ (the world of the jinn or genii) and عَالَمُ المَلَائِكَةِ (the world of the angels), all of which phrases are of frequent occurrence], and to the kinds [thereof] collectively: (TA:) or it signifies الخَلْقُ [i. e. the creation, as meaning the beings, or things, that are created], (S, Msb, K,) altogether [i. e. all the created beings or things, or all creatures]: (K:) or, as some say, peculiarly, the intelligent creatures: (Msb:) or what the cavity (lit. belly) of the celestial sphere comprises, (K, TA,) of substances and accidents: (TA:) [it may often be rendered the world, as meaning the universe; and as meaning the earth with all its inhabitants and other appertenances; and in more restricted senses, as instanced above: and one says عَالَمُ الحَيَوَانِ meaning the animal kingdom, and عَالَمُ النَّبَات the vegetable kingdom, and عَالَمُ المَعَادِنِ the mineral kingdom:] Jaafar Es-Sádik says that the عَالَم is twofold: namely, العَالَمُ الكَبِيرُ , which is the celestial sphere with what is within it; and العَالَمُ الصَّغِيرُ , which is man, as being [a microcosm, i. e.] an epitome of all that is in the كَبِير : and Zj says that العَالَمُ has no literal sing., because it is [significant of] a plurality [of classes] of diverse things; and if made a sing. of one of them, it is [significant of] a plurality of congruous things: (TA:) the pl. is العَالَمُونَ (S, M, Msb, K, &c.) and العَوَالِمُ : (S, TA:) and the sing. is [said to be] the only instance of a word of the measure فَاعَلٌ having a pl. formed with و and ن , (ISd, K, TA,) except يَاسَمٌ : (K, TA:) [but see this latter word:] العَالَمُونَ signifies the [several] sorts of created beings or things: (S:) [or all the sorts thereof: or the beings of the universe, or of the whole world:] it has this form because it includes mankind: or because it denotes particularly the sorts of created beings consisting of the angels and the jinn and mankind, exclusively of others: I'Ab is related to have explained رَبُّ العَالَمِينَ as meaning the Lord of the jinn, or genii, and of mankind: Katádeh says, the Lord of all the created beings: but accord. to Az, the correctness of the explanation of I'Ab is shown by the saying in the beginning of ch. xxv. of the Kur-án that the Prophet was to be a نَذِير [or warner] لِلْعَالَمِينَ ; and he was not a نذير to the beasts, nor to the angels, though all of them are the creatures of God; but only to the jinn, or genii, and mankind. (TA.) عَالَمٌ is also syn. with قَرْنٌ [as meaning A generation of mankind; or the people of one time]. (O, voce طَبَقٌ , q. v.)
Nounعَالِمٌ3 senses · 2 main

Core sense — knowing, learned; a learned mangenerated

1

It and عَلِيمٌ mean the same, as adjectives applied to a man: possessing عِلْم as a faculty firmly rooted in the mind; [learned, or versed in science and literature]. The first is used in [what is more properly] the sense of the second, which is an intensive adjective.

The plural is عُلَمَآءُ and عُلَّامٌ, the second being the plural of عَالِمٌ, and the first properly the plural of عَلِيمٌ.

عَالِمُونَ is a plural of عَالِمٌ; [but] عُلَمَآءُ is used as a plural of both, and also by one who uses only عَالِمٌ as the singular, because عَالِمٌ is used in the sense of عَلِيمٌ.

To one who is entering on the study of العِلْم the adjective مُتَعَلِّمٌ [a learner] is applied, not عَالِمٌ.

عَالِمٌ is also explained as meaning one who acts according to his knowledge.

1.1

See also عَلِيمٌ and أَعْلَمُ.

2

And see العَالَمُ.

Qur’ānic occurrences عَٰلِم 3 shown of 18
13:9
عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ٱلْكَبِيرُ ٱلْمُتَعَالِ

He knoweth the unseen and that which is open: He is the Great, the Most High.

64:18
عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ٱلْعَزِيزُ ٱلْحَكِيمُ

Knower of what is open, Exalted in Might, Full of Wisdom.

72:26
عَـٰلِمُ ٱلْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِۦٓ أَحَدًا

"He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,-

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
and عَلِيمٌ signify the same, (IJ, Msb, K, *) as epithets applied to a man; (K;) i. e. Possessing the attribute of عِلْم (IJ, Msb, TA) as a faculty firmly rooted in the mind; [or learned; or versed in science and literature;] the former being used in [what is more properly] the sense of the latter; (IJ, TA;) which is an intensive epithet: (TA:) the pl. is عُلَمَآءُ and عُلَّامٌ , (K,) the latter of which is pl. of عَالِمٌ ; (IB, TA;) the former being [properly] pl. of عَلِيمٌ ; and عَالِمُونَ is [a] pl. of عَالِمٌ ; (Msb;) [but] عُلَمَآءُ is used as a pl. of both, (IJ, TA,) and by him who says only عَالِمٌ [as the sing.], (Sb, TA;) because عَالِمٌ is used in the sense of عَلِيمٌ : to him who is entering upon the study of العِلْم , the epithet مُتَعَلِّمٌ [which may generally be rendered learning, or a learner,] is applied; not عَالِمٌ . (IJ, TA.) عَالِمٌ is also expl. as signifying One who does according to his knowledge. (TA.) See also عَلِيمٌ : and أَعْلَمُ . And see العَالَمُ .
Nounعَيْلَمٌ7 senses · 3 main

Core sense — a well with much water; the seagenerated

1son of the wide well!—يَا ٱبْنَ العَيْلَمِ

A well having much water; or one whose water is salt; and a wide well.

Sometimes a man was reviled by this saying, which refers to the width of his mother [in respect of the فَرْج].

Plural عَيَالِمُ, or عَيَالِيمُ.

1.1

Also the sea. Plural عَيَالِمُ.

1.2the water that is beneath a mountain or a stratum of rock—عَيْلَمُ المَآءِ

Also the water upon which the earth rests; or water hidden in the earth, or beneath layers of earth; mentioned by Kr.

[The first phrase occurs in art. خسف, where it is plainly shown to have this meaning; see also غَيِّثٌ, and see غَيْلَمٌ.]

copious water—المَأءُ العَيْلَمُ
1.3

Also a large cooking-pot.

2

Also plump, and soft, or tender.

3

And the frog. [This meaning is also given to غَيْلَمٌ.]

3.1a male hyena with swollen sides—عَيْلَامٌ أَمْدَرُ

The same as عَيْلَامٌ, which means a male hyena.

It occurs in a tradition about Abraham: he will take up his father to cross with him the bridge called صِرَاط, and will look at him, and find that he has become a male hyena — swollen in the sides, big in the belly, or with its sides fouled with earth or dust.

Show Lane's original text
A well having much water: (S, K:) or of which the water is salt: (K:) and a wide well: and sometimes a man was reviled by the saying, يَا ٱبْنَ العَيْلَمِ , referring to the width of his mother [in respect of the فَرْج ]: (TA:) pl. عَيَالِمُ or عَيَالِيمُ . (S, accord. to different copies: in the TA, in this instance, the latter.) And The sea: (S, K:) pl. عَيَالِمُ . (TA.) And The water upon which is the earth: (S, K:) or water concealed, or covered, in the earth; or beneath layers, or strata, of earth; mentioned by Kr: (TA:) [ عَيْلَمُ المَآءِ occurs in the JK and TA in art. خسف , and is there plainly shown to mean the water that is beneath a mountain, or stratum of rock: (see also غَيِّثٌ : and see غَيْلَمٌ :) and it is said that] المَأءُ العَيْلَمُ means copious water. (Ham p. 750.) And A large cooking-pot. (T, TA voce هِلْجَابٌ .) Also Plump, and soft, tender, or delicate. (S, K.) And The frog. (AAF, K. [This meaning is also assigned to غَيْلَمٌ .]) And i. q. عَيْلَامٌ ; (K;) which signifies A male hyena; (S, K;) occurring in a trad. ( خَبَر ) respecting Abraham, relating that he will take up his father to pass with him the [bridge called] صِرَاط , and will look at him, and lo, he will be عَيْلَامٌ أَمْدَرُ [a male hyena inflated in the sides, big in the belly, or having his sides defiled with earth or dust]. (TA.)
Nounعَيْلَامٌ1 sense

Core sense — a male hyenagenerated

1

See the sentence before this.

Show Lane's original text
: see the next preceding sentence.
Nounأَعْلَمُ3 senses · 2 main

Core sense — more knowing, most knowing; also harelippedgenerated

1God knows best—اَللّٰهُ أَعْلَمُ

[More, and most, knowing or learned.]

Applied to God, [it may often be rendered supreme in knowledge, or omniscient; but often, in this case,] it means [simply] عَالِمٌ [in the sense of knowing, or aware].

[Therefore the phrase sometimes means God knows best, or knows all things; and sometimes, simply, God knows.]

Lane cites “Jel in iii. 31” — a commentary, not the verse; no modern number is given
2

Also [harelipped, that is,] having a fissure in his upper lip; or in one of its two sides.

The camel is said to be اعلم because of the fissure in his upper lip; when the fissure is in the lower lip, the adjective أَفْلَحُ is used; and أَشْرَمُ is used in both of these senses, and in other, similar ones.

The feminine of أَعْلَمُ is عَلْمَآءُ, which is likewise applied to a lip.

2.1the coat of mail—العَلْمَآءُ

Mentioned by Sh in the book called كِتَابُ السِّلَاحِ, but as not heard by him except in a verse of Zuheyr Ibn-Khabbáb.

Qur’ānic occurrences أَعْلَم 3 shown of 44
22:68
وَإِن جَـٰدَلُوكَ فَقُلِ ٱللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ

If they do wrangle with thee, say, "Allah knows best what it is ye are doing."

26:188
قَالَ رَبِّىٓ أَعْلَمُ بِمَا تَعْمَلُونَ

He said: "My Lord knows best what ye do."

84:23
وَٱللَّهُ أَعْلَمُ بِمَا يُوعُونَ

But Allah has full knowledge of what they secrete (in their breasts)

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
[More, and most, knowing or learned]. Applied to God, [it may often be rendered Supreme in knowledge: or omniscient: but often, in this case,] it means [simply] عَالِمٌ [in the sense of knowing, or cognizant]. (Jel in iii. 31, and I'Ak p. 240.) [Therefore اَللّٰهُ أَعْلَمُ virtually means, sometimes, God knows best; or knows all things: and sometimes, simply, God knows.] Also [Harelipped; i. e.] having a fissure in his upper lip: (S, Mgh, Msb, K:) or in one of its two sides: (K:) the camel is said to be اعلم because of the fissure in his upper lip: when the fissure is in the lower lip, the epithet أَفْلَحُ is used: and أَشْرَمُ is used in both of these, and also in other, similar, senses: (TA:) the fem. of أَعْلَمُ is عَلْمَآءُ : (S, Msb, TA:) which is likewise applied to a lip ( شَفَةٌ ). (TA.) العَلْمَآءُ signifies also The coat of mail: (K:) mentioned by Sh, in the book entitled كِتَابُ السِّلَاحِ ; but as not heard by him except in a verse of Zuheyr Ibn-Khabbáb [?]. (TA.)
Nounأُعْلُومَةٌ1 sense

Core sense — a mark, a signgenerated

1

See عَلَامَةٌ, in two places.

Show Lane's original text
: see عَلَامَةٌ , in two places.
Nounتِعْلِمَةٌ1 sense

Core sense — very learnedgenerated

1

For this word and تِعْلَامَةٌ, see عَلَّامٌ, each in two places.

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and تِعْلَامَةٌ : see عَلَّامٌ ; each in two places.
Nounمَعْلَمٌ4 senses · 1 main

Core sense — a sign, a landmark guiding to the roadgenerated

1the place in which the thing is known to be—مَعْلَمُ الشَّىْءِ

The same as مَظِنَّةٌ; the phrase is explained as مَظِنَّتُهُ.

Plural مَعَالِمُ, which is the opposite of مَجَاهِلُ, plural of مَجْهَلٌ as applied to a land; meaning a land in which there are signs of the way.

he is one in whom good is known to be—هُوَ مَعْلَمٌ لِلْخَيْرِ

[Hence it is used of a person in whom the existence of a quality is known.]

1.1and he is indeed a sign of the Hour—وَإِنَّهُ لَعَلْمٌ لِلسَّاعَةِ

Also a thing, or a mark, trace, or track, by which one guides himself to the road; as also عُلَّامَةٌ and عَلْمٌ.

[In several copies of the K, in all as far as I know, وَالعَلْمُ is put here in place of والعَلْمِ, which makes العَلْمُ synonymous with العَالَمُ; but according to SM it is synonymous with المَعْلَمُ, as what follows shows.]

This is a reading in the Qur'ān 43:61, meaning that Jesus, by his appearing and descending to the earth, will be a sign that the Hour [of resurrection] is near.

It is also said in a tradition that on the day of resurrection there will not be a مَعْلَم for anyone. The plural is مَعَالِمُ.

the indicator of the road—مَعْلَمُ الطِّرِيقِ
1.2

[And hence it also means an indication, or a symptom, of anything, like عَلَامَةٌ.]

1.3

See also عَلَمٌ, last quarter.

Show Lane's original text
i. q. مَظِنَّةٌ ; مَعْلَمُ الشَّىْءِ signifying مَظِنَّتُهُ ; (K, TA;) as meaning The place in which is known the existence of the thing: (Msb in art. ظن :) pl. مَعَالِمُ ; (TA;) which is the contr. of مَجَاهِلُ , pl. of مَجْهَلٌ [q. v.] as applied to a land; meaning in which are signs of the way. (TA in art. جهل .) And hence, [A person in whom is known the existence of a quality &c.:] one says, هُوَ مَعْلَمٌ لِلْخَيْرِ [He is one in whom good, or goodness, is known to be]. (TA.) Also A thing, (K,) or a mark, trace, or track, (S, TA,) by which one guides himself, or is guided, (S, K, TA,) to the road, or way; (S, TA;) as also عُلَّامَةٌ and عَلْمٌ : (K: [in several copies of which, in all as far as I know, وَالعَلْمُ is here put in the place of والعَلْمِ ; whereby العَلْمُ is made to be syn. with العَالَمُ : but accord. to SM, it is syn. with المَعْلَمُ , as is shown by what here follows:]) and hence a reading in the Kur [xliii. 61], وَإِنَّهُ لَعَلْمٌ لِلسَّاعَةِ , meaning And verily he, i. e. Jesus, by his appearing, and descending to the earth, shall be a sign of the approach of the hour [of resurrection]: it is also said, in a trad., that on the day of resurrection there shall not be a مَعْلَم for any one: and the pl. is مَعَالِمُ . (TA.) And مَعْلَمُ الطِّرِيقِ signifies The indication, or indicator, of the road, or way. (TA.) [And hence it signifies likewise An indication, or a symptom, of anything; like عَلَامَةٌ .] See also عَلَمٌ , last quarter.
Nounمُعْلَمٌ2 senses · 1 main

Core sense — marked, having a mark on itgenerated

1

Ism mafʿūl of أَعْلَمَ in the phrase اعلم الثَّوْبَ, and so applied as an adjective to a garment, or piece of cloth. [It is used in other senses too: so in a verse of ʿAntarah cited under مَشُوفٌ.]

Applied to a قِدْح [a gaming-arrow], it means having a mark made on it.

1.1

[See also a verse of ʿAntarah cited under مِشَكٌّ.]

Show Lane's original text
pass. part. n. of أَعْلَمَ [q. v.] in the phrase اعلم الثَّوْبَ , and thus applied as an epithet to a garment, or piece of cloth: (S:) [and also in other senses: thus in a verse of 'Antarah cited voce مَشُوفٌ :] and applied to a قِدْح [or gamingarrow] as meaning Having a mark [made] upon it. (TA.) [See also a verse of 'Antarah cited voce مِشَكٌّ .]
Nounمُعْلِمٌ2 senses · 1 main

Core sense — one who puts a mark on somethinggenerated

1

Ism fāʿil of أَعْلَمَ in the phrase اعلم الثَّوْبَ [and in other senses].

1.1

Also of the same verb in the phrase اعلم الفَارِسُ.

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act. part. n. of أَعْلَمَ [q. v.] in the phrase اعلم الثَّوْبَ : [and in other senses:] thus also of the same verb in the phrase اعلم الفَارِسُ . (S.)
Nounمُعَلَّمٌ2 senses · 1 main

Core sense — taught; directed by inspiration to what is rightgenerated

1

[Ism mafʿūl of form 2, in all its senses.]

1.1

[And hence it particularly signifies] directed by inspiration to what is right and good.

Qur’ānic occurrences مُعَلَّم
44:14
ثُمَّ تَوَلَّوْا۟ عَنْهُ وَقَالُوا۟ مُعَلَّمٌ مَّجْنُونٌ

Yet they turn away from him and say: "Tutored (by others), a man possessed!"

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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[pass. part. n. of 2, in all its senses: and hence particularly signifying] Directed by inspiration to that which is right and good. (TA.)
Nounمُعَلِّمٌ2 senses · 1 main

Core sense — a teachergenerated

1

[Ism fāʿil of form 2, in all its senses; and generally meaning] a teacher.

1.1

[It is now also a common title of address to a Christian and to a Jew.]

Show Lane's original text
[act. part. n. of 2, in all its senses: and generally meaning] A teacher. (KL.) [It is now also a common title of address to a Christian and to a Jew.]
Nounمَعْلُومٌ2 senses · 1 main

Core sense — known, appointed; in grammar, the active voicegenerated

1the known time—الوَقْتُ المَعْلُومُ

The first phrase, in the Qur'ān 15:38 and 38:82, means [the time of] the resurrection.

the known days—الأَيَّامُ المَعْلُومَاتُ

The second, in the Qur'ān 22:29, means [the first] ten days of Dhu-l-Hijjeh, the last of which is the day of the sacrifice.

on this sense [Known.]

Lane cites “Kur xv. 38” — Flügel numbering, not yet mapped
Qur’ān 22:29 approximate — somewhere between 22:11 and 22:30 Lane cites “Kur xxii. 29”
Qur’ān 22:28 located by this root inside the range Lane’s citation allows
لِّيَشْهَدُوا۟ مَنَـٰفِعَ لَهُمْ وَيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ فِىٓ أَيَّامٍ مَّعْلُومَـٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَـٰمِ ۖ فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْبَآئِسَ ٱلْفَقِيرَ

"That they may witness the benefits (provided) for them, and celebrate the name of Allah, through the Days appointed, over the cattle which He has provided for them (for sacrifice): then eat ye thereof and feed the distressed ones in want.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1

[In grammar, the active voice.]

Show Lane's original text
[Known; &c.]. الوَقْتُ المَعْلُومُ [mentioned in the Kur xv. 38 and xxxviii. 82] means [The time of] the resurrection. (TA.) And الأَيَّامُ المَعْلُومَاتُ [mentioned in the Kur xxii. 29] means [The first] ten days of Dhu-l-Hijjeh, (S, Mgh, Msb, K,) the last of which is the day of the sacrifice. (TA.) [In grammar, The active voice.]
Nounمُتَعَلِّمٌ1 sense

Core sense — a learner, one who is being taughtgenerated

1

See عَالِمٌ.

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: see عَالِمٌ .