علو

synonym صَعِدَ.

عَلَوْتُ أَعْلَاهُ is synonymous with it.

عَلَوْتُ فِيهِ has the same meaning; synonym رَقِيتُ فِيهِ.

عَلَا بِهِ, استعلاهُ, اعتلاهُ, اِعْلَوْلَاهُ, اعلاهُ, علّاه (this last with tashdīd), عالاهُ and عالى بِهِ all carry this meaning, whether the thing ascended is a mountain or a beast.

In the CK علّاه وبه is put for عَلَاهُ وَبِهِ; the CK has عالاهُ for the form with tashdīd, and also عالَّاهُ وبه; and صَعَّدَهُ, as in my manuscript copy of the K, though other copies have صَعِدَهُ, which is certainly the right reading.

And so with anything else.

but in the M عَلِىَ السَّطْحَ, that is, like رَضِىَ; maṣdar عَلْىٌ, عِلْىٌ and عُلِىٌّ, and so in other copies of the K instead of عِلْىٌ; synonym صَعِدَهُ.

As scum, and rust, and the like. It also means: it lay on him as a burden.

Hence one says مَا سَأَلْتُكَ مَا يَعْلُوكَ ظَهْرًا, that is, I did not ask of you what would lie as a burden on your back, or what would be onerous, burdensome, oppressive, or troublesome to you.

Mentioned in art. دصر.

In the same way, استعلى عَلَيْهِ means it became elevated above it.

بِالجَمَالِ has the same meaning; mentioned in art. فرع.

Said of his opponent, or adversary. عَلَا عَلَيْهِ, استعلى عليه and استعلاهُ are used in the same way.

استعلاها likewise.

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Explained as اِضْطَلَعَ بِهِ وَٱسْتَقَلَّ. So in one of my copies; the other has اِطَّلَعَ, which I find also in the TA, and which some allow, though others disallow it, in the sense of اِضْطَلَعَ, as is shown under مُضْطَلِعٌ.

A poet says: [Then aim at that for which you have sufficient strength, or power, and over which you have absolute control: for what object have you in meddling with affairs that a pair of hands cannot accomplish?]

— بِهِ being understood after تعلو.

Said to one who possesses much property. Explained as ابق بعده, apparently اُعْلُ بِهِ and اِبْقَ بَعْدَهُ; like what is said to one who puts on a new garment, أَبْلِ (see form 4 in art. بلو): or it is in effect a prayer for his continuance in life.

That is, lest it catch your scent, take fright, and flee.

Mentioned in art. ثول and elsewhere.

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In the Qur'ān 44:18.

Said of one thing in relation to another.

For اُعْلُ عَنِّى, see form 3.

عَلَا بِهِ as synonymous with أَعْلَاهُ: see the explanation given with the latter below.

عَالَيْتُهُ is used likewise, as in a verse cited under رَائِحٌ in art. روح; and عَالَبْتُ بِهِ, as in a verse cited under إِلَى in the sense of مِنْ in art. الو.

That is, اِحْمِلْ.

That is, in respect of the channel of the sheave and of the main well-rope..

Maṣdar as above. He had descended the well for that purpose.

Some say that المُعَلِّى means one who raises the filled bucket, that is, who draws water with it.

Apparently because the one who does so first lifts them off the beast. أَعْلَاهُ in this sense is disapproved.

See also form 1, first half.

And see Q. Q. 1.

See form 4, in two places.

Said of clarified butter, and of the fat of anything that has fatness. صُنِعَ, apparently over a fire.

As though meaning they raised the report of his death. One should not say أَعْلَوْهُ, nor عَلَّوْهُ.

See form 2, in three places.

عَالَتِ البَيْقُورَ, which occurs in a verse of Umeiyeh Ibn-Abi-s-Salt, is mentioned and explained in this article and in art. عول; see that article, to which it seems more properly to belong.

See form 1, first half, in two places.

أَعْلِ عَنِّى means the same; and for this latter, أَعْلِ عَنِّجْ occurs in a tradition about the killing of Abu-Jahl. اُعْلُ عَنِّى, with the conjunctive ا, is a dialectal variant of أَعْلِ عَنِّى, with the disjunctive ا, mentioned by Fr.

عَالِ, that is, عَالِ عَنَّا, has the same meaning: seek it from other than us, for we are not able to accomplish it.

اعلى likewise. The ʿĀliyeh of Nejd is the region above Nejd, extending to the land of Tihámeh and the part behind Mekkeh, that is, to El-Hijáz and what is next to it.

See also form 1, first half.

Synonym قُمْ; or: descend from it.

See also form 3, latter half, in three places.

Also: he, or it, was, or became, high, elevated, or lofty, gently, or without haste.

And he came upon a party of men suddenly, or unawares, without permission.

Said of a woman. تَعَالَتْ is used likewise, and so is تَعَالَّتْ, as well as تَعَلَّلَتْ; or مِنْ مَرَضِهَا, of her disease.

Said of a woman.

Said of a man.

With fatḥa to the ل. It originally meant: be elevated, and was said by a man in a high place when calling a man in a low place; then, from frequency of use, it was employed in the sense of هَلُمَّ, come, absolutely, whether the place of the person called be high or low or on the same level; so it is originally applied to a particular meaning and then used in a general one.

Sometimes the ل is pronounced with ḍamma in the masculine plural and with kesra in the feminine; hence El-Hasan El-Basree read, in the Qur'ān 3:57, قُلْ يَا أَهْلَ ٱلْكِتَابِ تَعَالُوا [Say, O people of the Scripture, come], the usual reading being تَعَالَوْا, for the sake of agreement with the و.

It is not allowable to say تَعَالَيْتُ, meaning I came, nor to use the prohibitive form; but one says — or, according to another copy, nor does one say — قَدْ تَعَالَيْتُ, meaning I have come, and إِلَى أَىِّ شَىْءٍ أَتَعَالَى, meaning To what thing shall I come? like as one says إِلَامَ أَهَلُمَّ.

In both of these senses it is often followed by عَنْ, as synonymous with عَلَى, denoting superiority.

Or simply, he was, or became, above it, too elevated in character for it; and also, he exalted himself above such a thing, or held himself above it.

Said of God, in the Qur'ān 20:113 and in other places in it, it means: exalted, or supremely exalted, is He in his essence and his attributes, above the created beings. In common speech it is generally used as an exclamation of praise: exalted or extolled, or supremely exalted or extolled, be He, or his greatness or majesty or glory, or his name; or acknowledged be his absolute supremacy.

And the common expression قَالَ تَعَالَى, used in citing words of the Qur'ān, means: He says, or has said — exalted or extolled, or supremely exalted or extolled, be He.

See also form 5.

And also in two places as intransitive.

Said of a word or a sentence.

Said of a horse contending to outstrip in a race.

That is, chide it by saying عَلِ عَلِ and عَلَا عَلَا.

Also a high, or an elevated, state of the base, or foundation, of a building.

See also the paragraph next but one before this.

Apparently عُلْوٍ; or the last word may be عَلْوَ, عَلْوُ or عَلْوِ, in which case it means: of the higher, or highest, part of Nejd.

As a particle it has nine, or more than nine, meanings.

As such — or, according to Sb, as a noun — it denotes الاِسْتِعْلَآء, superiority properly so called, perceptible by the senses: either with respect to what is signified by the noun it governs, which is generally the case, or with respect to what is near to that.

In the Qur'ān 23:22 and 40:80; the pronoun refers to camels.

In the Qur'ān 20:10; here what is meant is what is near the thing named.

Used here to denote الاستعلآء, superiority properly so called.

In the Qur'ān 55:26; the pronoun refers to the earth. Here it denotes الاستعلآء, perceptible by the senses.

عَلَى is here a particle.

عَلَا is here a verb.

It also denotes الاستعلآء, so called figuratively, that is, such superiority as is ideal, or perceived by the intellect.

Literally, a debt is lying upon him, or is incumbent on him; لِفُلَانٍ to such a one: what is ideal is thus likened to what is corporeal.

The first as a duty and the second as a debt, that is, يَثْبُتُ, just as a thing rests upon a place; the second phrase implies responsibility.

That is, كَثُرَ, apparently as a burden imposing responsibility on him.

Here it denotes ideal استعلآء.

In the Qur'ān 2:254 and 17:22.

See also أَنْتَ عَلَى عَيْنِى and أَنْتَ عَلَى رَأْسِى, under عَيْنٌ, first quarter.

It also denotes concomitance, like مَعَ.

In the Qur'ān 2:172.

In a tradition about the alms of the breaking of the fast of Ramadán; it is said to be used thus because that alms-gift is not incumbent on the slave, but only on his master.

A common phrase.

It also denotes transition, like عَنْ.

As in the saying of El-Koheyf El-'Okeylee: [When the sons of Kusheyr are pleased, or content, with me — or rather, if عَلَىَّ here denotes transition, with what will proceed from me — by the everlasting existence of God, their being pleased will fill me with admiration, or pleasure]

; that is, عَنِّى. Or رَضِىَ may be made to imply the meaning of عَطَفَ, which is transitive by means of عَلَى; or, as Ks says, it is made to accord with its opposite سَخِطَ by being made transitive by means of عَلَى.

And so in the saying: [In a night in which we shall not see anyone to report what will proceed from us, except its stars]

; that is, عَنَّا; or it may be said that يَحْكِى is here made to imply the meaning of يَنُِمُّ.

It is also used to assign a cause, like ل.

In the Qur'ān 2:181; that is, لِهِدَايَتِهِ إِيَّاكُمْ.

In the Qur'ān 6:90 and elsewhere.

And as in the saying of Rabee'ah Ibn Makroom Ed-Dabbee: [And they called out, “Alight”; and I was the first of any alighting: and for what do I ride him if I do not alight when called upon to do so?]

. عَلَامَ is here, as usually, for عَلَى مَ.

It is also used in the sense of فِى, generally followed by a noun signifying time.

In the Qur'ān 28:14.

In the Qur'ān 2:96; that is, فِى زَمَنِ مُلكِ سليمان.

That is, فِى عَهْدِهِ.

In the Qur'ān 3:173.

As in the Qur'ān 2:180 and elsewhere.

In a verse of Aboo-Kebeer El-Hudhalee; that is, فِى الظَّلَامِ. فى الظلام stands in the place of a noun in the accusative case as a ظَرْف, an adverbial noun of time or place; or it may stand in the place of a denotative of state, meaning وَأَنَا عَلَى الظَّلَامِ, that is, رَاكِبٌ لَهُ, riding upon the darkness.

Said of one who was desiring to rise and hasten: see وَفْضٌ.

It also denotes conformity, accordance, adaptation, or agreement.

See طَبْعٌ.

Said of a man; جُبِلَ, فُطِرَ and the like are used in the same way: see form 1 in art. طبع.

In the Qur'ān 24, last verse; and in many other passages in it.

A saying of Mohammad; that is, the constitution with which it is created in its mother's womb in relation to the soul: see art. فطر.

A proverb mentioned by Meyd: the people are in conformity to, that is, are followers of, the religion of the kings.

Said of a saying or an opinion. In this and other examples of the same kind a verb or an ism fāʿil — مُجْمِعُونَ or the like — is understood.

on this sense It also denotes a condition.

There are various other usages of this preposition, depending upon verbs or ism fāʿil expressed or clearly understood with them, too numerous to be collected here. Many of them will be found among the explanations of the words with which they occur.

It is also used in the sense of مِنْ.

In the Qur'ān 83:2; that is, مِنَ النَّاسِ, or, as in the T, عَنِ النَّاسِ, which means the same.

It is also used in the sense of بِ.

In the Qur'ān 7:103; that is, بِأَنْ; and Ubeí read it with ب, that is, بِأَنْ.

In the same way they say رَمَيْتُ عَلَى القَوْسِ, meaning بِالقَوْسِ, I shot with the bow, and جِئْتُ عَلَى حَالٍ حَسَنَةٍ, meaning بِحَالٍ حَسَنَةٍ, I came in a good condition; see also under حَقِيقٌ.

That is, بِسْمِ ٱللّٰهِ.

It is used thus too in the saying of Aboo-Dhu-eyb:

, explained in art. فيض under form 4, meaning بِالقِدَاحِ.

And in the phrase عَلَى يَدِهِ, that is, by his hand, or by his means.

It is also used to mark an emendation, and a digression, or transition, like لٰكِنَّ.

Or فُلَانٌ جَهَنَّمِىٌّ عَلَى أَنَّهُ لَا يّيْأَسُ مِنْ رَحْمةِ ٱللّٰهِ, meaning لٰكِنَّهُ: such a one will not enter Paradise, because of the evilness of his deeds or conduct, or such a one is hell-doomed; yet he will not despair of the mercy of God.

And so in the saying: [With everything we have treated ourselves curatively, and what was in us has not been healed; but the nearness of the abode is better than the remoteness; but the nearness of the abode is not profitable when the person you love is not endued with affection]

. The poet invalidates by the first عَلَى his saying فَلَمْ يُشْفَ مَا بِنَا, and then, by the second عَلَى, the clause immediately before it.

It is also redundant, used to make up for an omission, as in the saying: [The generous man, by your father, will work for himself when he finds no one, some day, to rely upon]

, meaning مَنْ يَتَّكِلُ عَلَيْهِ; عَلَى being added before مَنْ to make up for its omission in its proper place.

Es-Subkee says that it may be redundant, as in the saying لَا أَحْلِفُ عَلَى يَمِينٍ, meaning لا احلف يَمِينًا: I will not swear an oath.

Or: give me, or present to me, Zeyd. بِزَيْدٍ is used in the same way.

It is also the plural of عُلْيَا, the feminine of أَعْلَى.

Applied to a she-camel, as being likened to an anvil in her hardness.

عَلَاةٌ, so applied, means tall, or overtopping; and so do عِلْيَانٌ and عِلِّيَانٌ; or عِلْيَانٌ, or عَلْيَانٌ, and عِلِّيَانٌ, so applied, mean tall and bulky; or, as some say, outstripping in pace or journeying, never seen otherwise than before the other camels.

Also a stone, placed upon two other stones called حِمَارَانِ, upon which the preparation of curd called أَقِط is put to dry.

Or, as some say, a piece of rock upon which a circle is made of أَخْثَآء, lumps of dung such as is called خِثْى, and of bricks, or crude bricks, and ashes, and in, or upon, which أَقَط is then cooked. Plural, or collective noun, as above.

And a thing like the milking-vessel called عُلْبَة, around which dung such as is called خِثْى is put, and which is used for milking into.

Also a high, or an eminent, deed.

Also عِلْيَانٌ: the male hyena; or a tall hyena.

And a high, or loud, voice; as also عِلِّيَانٌ.

أَبُو العَلَآءِ is a name for the kind of sweet food called الفَالُوذَجُ and الفَالُوذُ.

It also means strong, robust, or powerful; and hence it is used as a proper name of a man, though this may also be from the meaning of highness of rank, eminence, or nobility.

العَلِىُّ as a name of God means the High, or the Most High, like الأَعْلَى: He above whom is nothing.

عَلِيُّونَ, also a plural of عَلِىٌّ, means persons alighting, or abiding, in the high parts of a country; in this sense opposed to سُفْلِيُّونَ.

And it also means persons having wealth, and eminence or nobility; in this sense likewise opposed to سُفْلِيُّونَ.

مُعْتَلِيَةٌ and مُسْتَعْلِيَةٌ are used in the same way.

In this phrase the first adjective means pleasing in appearance and pace, and عالية — an evident mistranscription for عَلِيَّةٌ — means excelling.

One who acts effeminately to women.

The side, or quarter, from which the wind blows, with respect to the game, or object of the chase, and with respect to a man: opposed to سُفَالَتُهَا.

Also a superaddition of anything, meaning something added.

As though the phrase were وَدِينَارَ عِلَاوَة, but the right reading is apparently وَدِينَارًا عِلَاوَةً.

And the upper, or uppermost, part of the head, or of the neck; or the head of a human being as long as it remains upon the neck.

That is, رَأْسَهُ, apparently meaning he beheaded him; or ضَرَبَ عِلَاوَةَ رَأْسِهِ, which is figurative.

Mentioned in art. سبت.

A figurative phrase.

And see عِلْيَانٌ.

عِلِّيَّةٌ, it is said, may also mean the board upon which the assay-balance, مِعْيَار, is placed.

See also the next paragraph.

See also كَعْبٌ.

In a tradition about Keyleh: exalted above anyone who treats, or regards, you with enmity.

مِنْ عَالٍ means the same as مِنْ عَلِ.

عَالِيَةُ الدَّمِ, said of the حَائِض, means one whose blood rises above the water.

عَالٍ, applied to a word, or form of word, means of high authority, approved, or chaste; and hence, usual, or common: see أَعْلَى.

Also, particularly, the upper portion of the spear-shaft, سَافِلَةٌ signifying the lower portion of it; or its head; or the half that is next to the iron head. Er-Rāghib: the part of the spear that is below the iron head. Or the portion of the spear that enters the iron head, extending to the third part of the shaft — that is, the uppermost of the three equal portions of the shaft.

Plural عَوَالٍ, which some explain as meaning the iron heads of spears; see an example of the plural in a verse cited under زُجٌّ.

Also a straight spear-shaft.

And the upper part of a valley, from which its water descends.

العَالِيَةُ is also the region above Nejd, extending to the land of Tihámeh and to the part behind Mekkeh, that is, to El-Hijáz and what is next to it; and it is said that the عَالِيَة of El-Hijáz is its higher and more elevated part, forming a wide extent of country.

And its plural العَوَالِى, as also العَالِيَةُ, is applied to certain towns, or villages, in the outskirts of El-Medeeneh, the nearest four miles distant from it and the most distant, in the direction of Nejd, eight.

عَلْيَآءُ is also said, but the former is the more usual.

عُلْيَا مُضَرَ means the higher, apparently in respect of territory, of Mudar; said to denote Kureysh and Keys, the rest being called سُفْلَى مُضَرَ.

أَعْلَى, applied to a word, or form of word, means of higher authority, more approved, or more chaste; and hence, since frequency of usage is a necessary condition of فَصَاحَةٌ, more usual or common.

You being greatly esteemed by him.

Or the expending, or disbursing, hand.

Also the one who comes to the milch beast, the she-camel when she is to be milked, from the direction of her left side.

Or: the she-camel has two milkers; one of them holds the milking-vessel on the right side, and the other milks on the left side; and the milker, standing on the left side, is called المُعْلِّى and المُسْتَعْلِى, and the holder البَائِنُ.

Or المُسْتَعْلِى is the one who stands on the left side of the milch beast; or the one who takes the milking-vessel with his left hand and milks with his right hand; or the one who milks from the left side.

Hence المُعْتَلِى means the lion, because of his strength.

See also عَلِىٌّ, last quarter.

And see also المُعَلِّى, in two places.

Opposed to اليَدُ المُسْتَخْفِيَةُ; the Sunneh ordains that the latter shall be cut off, except in certain cases, but not the former.

الحُرُوفُ المُسْتَعْلِيَةُ, the high, or elevated, letters, are خ, ص, ض, ط, ظ, غ and ق, in which there is a rising of the tongue to the palate, with إِطْبَاق of the tongue (see form 4 in art. طبق) except in خ, غ and ق; opposed to المُنْخَفِضَةُ.