1
It is a particle and a noun and also a verb; though some assert that it is only a noun, an assertion ascribed to Sb.
Its alif, [which, when it has no affix, is written ى and] which is originally و [like that of إِلَى, which see,] is changed into [what is properly] ى when it has a pronominal affix, as in عَلَيْكَ and عَلَيْهِ.
Some of the Arabs leave it unchanged in this case, as in the saying of a rájiz: [They fled, or have fled, upon them, (referring to camels,) and flee upon her]
shāhidطَارُوا عَلَاهُنَّ فَطِرْ عَلَاهَا
. This, it is said, is of the dialect of Belhárith Ibn-Kaab.
1.1figurative · مجازAnd upon them (referring to camels) and upon the ship, or ships, you are carried—وَعَلَيْهَا وَعَلَى ٱلْفُلْكِ تُحْمَلُونَ
As a particle it has nine [or more than nine] meanings. As such, or, according to Sb, as a noun, it denotes الاِسْتِعْلَآء [i.e. superiority] properly so called, such as is perceptible by sense.
Or I shall find near upon the fire, i.e. at the fire, a right direction—أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًى
This is with respect to what is signified by the noun it governs, and this is generally the case.
Here it is with respect to what is near to that thing.
I was upon the flat house-top—كُنْتُ عَلَى السَّطْحِ
Used to denote الاستعلآء properly so called.
Every one that is upon it (referring to the earth) is transitory—كُلُّ مَنْ عَلَيْهَا فَانٍ
Here it denotes الاستعلآء that is perceptible by sense — Es-Subkee.
Upon Zeyd is, or was, a garment—عَلَى زَيْدٍ ثَوْبٌ
Here عَلَى is a particle.
A garment was upon Zeyd—عَلَا زَيْدًا ثَوْبٌ
Here عَلَا is a verb.
Zeyd, a debt lies upon him, or is incumbent on him, i.e. he owes a debt, لِفُلَانٍ to such a one—زَيْدٌ عَلَيْهِ دَيْنٌ
It also denotes الاستعلآء, figuratively so termed, such as is ideal, or perceived by the intellect; that which is ideal is thus likened to that which is corporeal.
An affair, or a command, lies, or rests, upon us, or is incumbent on us, as a duty—عَلَيْنَا أَمْرٌ
That is, يَثْبُتُ, like the way a thing lies, or rests, upon a place.
and property is upon us, i.e. is due from us, as a debt—عَلَيْنَا مَالٌ
This phrase carries the idea of responsibility.
ثَبَتَ عَلَيْهِ مَالٌ is also said to mean كَثُرَ [i.e. property was, or became, much in quantity, or amount, upon him, apparently as a burden imposing responsibility on him].
A crime, or an offence, committed upon (or, here as often, against) me is imputable to them—لَهُمْ عَلَىَّ ذَنْبٌ
This is ideal استعلآء.
We have made some of them to have superiority over some—فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ
[See also أَنْتَ عَلَى عَيْنِى and أَنْتَ عَلَى رَأْسِى under عَيْنٌ, first quarter.]
Qur’ān 23:22 matched to Lane’s own quotation of it Lane cites “Kur xxiii. 22”
Qur’ān 20:7 approximate — somewhere between 20:1 and 20:61 Lane cites “Kur xx. 10”
Qur’ān 55:26 matched to Lane’s own quotation of it Lane cites “Kur lv. 26”
Qur’ān 2:253 matched to Lane’s own quotation of it Lane cites “Kur ii. 254”
Qur’ān 23:22 Lane quotes this verse
وَعَلَيْهَا وَعَلَى ٱلْفُلْكِ تُحْمَلُونَAnd on them, as well as in ships, ye ride.Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.2And gives property with (or notwithstanding) the love of it—وَآتَى المَالَ عَلَى حُبِّهِ
It also denotes accompaniment, like مَعَ.
With every free man and slave, a sáa—عَلَى كُلِّ حُرٍّ وَعَبْدٍ صَاعٌ
This is from a tradition about the alms of the breaking of the fast [of Ramadán]; it is said to be so used because the alms-gift of the breaking of the fast is not incumbent on the slave, but only on his master.
With (or notwithstanding) my being pleased, or content—عَلَى أَنَّنِى رَاضٍ
A common phrase.
Qur’ān 2:177 matched to Lane’s own quotation of it Lane cites “Kur ii. 172”
1.3
It also denotes transition, like عَنْ, as in the saying of El-Koheyf El-'Okeylee: [When the sons of Kusheyr shall be 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 induce in me admiration, or pleasure]
shāhid 1إِذَا رَضِيَتْ عَلَىَّ بَنُو قُشَيْرٍلَعَمْرُ ٱللّٰهِ أَعْجَبَنِى رِضَاهَا
.
That is, عَنِّى; or it may be that رَضِىَ is 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 any one that shall report what will proceed from us, except its stars]
shāhid 2فِى لَيْلَةٍ لَا نَرَى بِهَا أَحَدًايَحْكِى عَلَيْنَا إِلَّا كَوَاكِبَهَا
.
That is, عَنَّا; or it may be said that يَحْكِى is here made to imply the meaning of يَنُِمُّ.
1.4And that you should magnify God for, or on account of, his rightly directing you—وَلِتُكَبِّرُوا ٱللّٰهَ عَلَى مَا هَدَاكُمْ
It is also used to assign a cause, like ل.
Meaning لِهِدَايَتِهِ إِيَّاكُمْ.
I will not ask of you for it, or on account of it, a recompense—لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا
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?]
shāhidفَدَعَوْا نَزَالِ فَكُنْتُ أَوَّلَ نَازِلٍوَعَلَامَ أَرْكَبُهُ إِذَا لَمْ أَنْزِلِ
.
[عَلَامَ is here, as usually, for عَلَى مَ.]
Qur’ān 2:180 approximate — somewhere between 2:178 and 2:187 Lane cites “Kur ii. 181”
Qur’ān 2:180 the verse Lane’s citation points to, and it uses this word
كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَIt is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the Allah-fearing.Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.5And he entered the city in, or during, a time of inadvertence—وَدَخَلَ ٱلْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ
It is also used in the sense of فِى [generally followed by a noun that means a time].
And they followed what the devils related, or recited, in the time of, or during, the reign of Suleymán (Solomon)—وَٱتَّبَعُوا مَا تَتْلُو ٱلشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ
Meaning فِى زَمَنِ مُلكِ سليمان.
It was thus, or such a thing was, in the time of such a one—كَانَ كَذَا عَلَى عَهْدِ فُلَانٍ
Meaning فِى عَهْدِهِ.
God is not purposing to leave, or certainly will not leave, the believers in that state in which you are—مَا كَانَ ٱللّٰهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ
in (or, as we also say, on) a journey—عَلَى سَفَرٍ
I have journeyed by night in the darkness—لَقَدْ سَرَيْتُ عَلَى الظَّلَامِ
This is in a verse of Aboo-Kebeer El-Hudhalee, and means فِى الظَّلَامِ; فى الظلام holds the place of a noun in the accusative case as a ظَرْف [i.e. an adverbial noun of time or place]; or it may be in the place of a denotative of state, meaning وَأَنَا عَلَى الظَّلَامِ, i.e. رَاكِبٌ لَهُ [riding upon the darkness].
I found him in a state of haste—رَأَيْتُهُ عَلَى أَوْفَاضٍ
Said of one who was desiring to rise and hasten. [See وَفْضٌ.]
Qur’ān 28:14 approximate — somewhere between 28:1 and 28:45 Lane cites “Kur xxviii. 14”
Qur’ān 3:179 matched to Lane’s own quotation of it Lane cites “Kur iii. 173”
Qur’ān 3:179 Lane quotes this verse
مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ ۗ وَمَا كَانَ ٱللَّهُ لِيُطْلِعَكُمْ عَلَى ٱلْغَيْبِ وَلَـٰكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِۦ مَن يَشَآءُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمْ أَجْرٌ عَظِيمٌAllah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messengers (For the purpose) whom He pleases. So believe in Allah. And His messengers: And if ye believe and do right, ye have a reward without measure.Abdullah Yusuf Ali, The Holy Qur’ān (1934)
1.6Make it, fashion it, or mould it, according to the model, make, or fashion, of this—اِضْرِبْهُ عَلَى طَبْعِ هٰذَا
It also denotes conformity, accordance, adaptation, or agreement.
[See طَبْعٌ.]
he (a man) was created conformably, or with an adaptation or a disposition, to the thing—طُبِعَ عَلَى الشَّىْءِ
Similarly جُبِلَ and فُطِرَ and the like. [See 1 in the article طبع.]
Certainly He knows that state of conduct and mind to which you are conforming yourselves—قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ
Every infant is born in a state of conformity to the natural constitution with which he is created in his mother's womb, in relation to the soul—كُلُّ مَوْلُودٍ يُولَدُ عَلَى الفِطْرةِ
So too in many other passages of the Kur-án.
A saying of Mohammad. [See the article فطر.]
The people are in conformity to, i.e. are followers of, the religion of the kings—النَّاسُ عَلَى دِينِ المُلُوكِ
Most of the learned are in agreement upon it—عَلَيْهِ أَكْثَرُ العُلَمَآءِ
A proverb mentioned by Meyd.
Said of a saying or an opinion; in this, as in other examples of the same kind, a verb or an ism fāʿil (here, for instance, مُجْمِعُونَ or the like) is understood.
1.7He made peace, or reconciliation, or a compromise, with him on the condition of such a thing—صَالَحَهُ عَلَى كَذَا
on the condition of his doing such a thing—عَلَى أَنْ يَفْعَلَ كَذَا
on this sense It also denotes a condition.
1.8
There are various other usages of this preposition, depending on verbs or isms fāʿil that are expressed or obviously 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.
1.9Who, when they take by measure from men, take fully—إِذَا ٱكْتَالُوا عَلَى ٱلنَّاسِ يَسْتَوْفُونَ
It is also used in the sense of مِنْ.
Meaning مِنَ النَّاسِ, or, as in the T, عَنِ النَّاسِ [which signifies the same].
1.10figurative · مجاز — inferredThat I should not say of God anything except the truth—عَلَى أنْ لَا أَقُولَ عَلَى ٱللّٰهِ إِلَّا ٱلْحَقَّ
It is also used in the sense of بِ.
Meaning بِأَنْ; and Ubeí read with ب [i.e. بِأَنْ].
I shot with the bow—رَمَيْتُ عَلَى القَوْسِ
Meaning بِالقَوْسِ.
I came in a good condition—جِئْتُ عَلَى حَالٍ حَسَنَةٍ
Meaning بِحَالٍ حَسَنَةٍ. [See further under حَقِيقٌ, last sentence.]
Mount in the name of God—اِرْكَبْ عَلَى ٱسْمِ ٱللّٰهِ
Meaning بِسْمِ ٱللّٰهِ.
So too it is used in the saying of Aboo-Dhu-eyb:
shāhidيَسَرٌ يُفِيضُ عَلَى القِدَاحِ وَيَصْدَعُ
[explained in the article فيض, Form 4], meaning بِالقِدَاحِ.
[And in the phrase عَلَى يَدِهِ, i.e. by his hand, or by his means.]
1.11Such a one will not enter Paradise, because of the evilness of his deed, or conduct; but he will not despair of the mercy of God—فُلَانٌ لَا يَدْخُلُ الجَنَّةَ لِسُوءِ صَنِيعِهِ
It is also used to denote an emendation, and a digression, or transition, like لٰكِنَّ.
Or the saying فُلَانٌ جَهَنَّمِىٌّ عَلَى أَنَّهُ لَا يّيْأَسُ مِنْ رَحْمةِ ٱللّٰهِ, meaning لٰكِنَّهُ [i.e. such a one is hell-doomed; but, or yet, he will not despair of the mercy of God].
And so it is used 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 whom you love is not endued with affection]
shāhidبِكُلٍّ تَدَاوَيْنَا فَلَمْ يُشْفَ مَا بِنَاعَلَى أَنَّ قُرْبَ الدَّارِ خَيْرٌ مِنَ البُعْدِعَلَى أَنَّ قُرْبَ الدَّارِ لَيْسَ بِنَافِعٍإِذَا كَانَ مَنْ تَهْوَاهُ لِيْسَ بِذِى وَدِّ
.
The poet invalidates by the first عَلَى his saying فَلَمْ يُشْفَ مَا بِنَا, and then, by the second عَلَى, the clause immediately before it.
1.12I will not swear an oath—لَا أَحْلِفُ عَلَى يَمِينٍ
It is also redundant, for the purpose of compensation, as in the saying: [Truly the generous, by your father, will work for himself when he does not find, some day, one on whom he may rely]
shāhidإِنَّ الكَرِيمَ وَأَبِيكَ يَعْتَمِلْإِنْ لَمْ يَجِدْ يَوْمًا عَلَى مَنْ يَتَّكِلْ
, meaning مَنْ يَتَّكِلُ عَلَيْهِ; عَلَى is added before مَنْ to compensate [for its omission in its proper place].
Es-Subkee says that it may be redundant here, the meaning being لا احلف يَمِينًا.
2
It is also a noun, meaning فَوْق [i.e. the location that is above, or over]; this is so when it is immediately followed by مِنْ.
As in the saying of Muzáhim El-'Okeylee, describing a قَطَاة [or sand-grouse, and, afterwards, its making a rumbling sound in its inside, from thirst]: [It went away in the early morning from the location above it, (or, as we say, from above it,) after her interval between two comings to water was complete]
shāhidغَدَتْ مِنْ عَلَيْهِ بِعْدَ مَا تَمَّ ظِمْؤُهَا
.
Or, according to As, meaning مِنْ عِنْدِهِ [from its vicinage].
Used in this sense, as a noun, it admits no preposition before it except مِنْ.
3Take Zeyd; or take hold of Zeyd; or keep, or cleave, to Zeyd—عَلَيْكَ زَيْدًا
عَلَيْكَ is also a verbal noun, used as an incentive.
Also said as بِزَيْدٍ.
keep to such a thing—عَلَيْكَ بِكَذَا
Thus El-Munáwee, in the article ب.
Keep to gentleness—عَلَيْكَ باِلرِّفْقِ
So it is said in a tradition.
3.1Give me, or present to me, Zeyd; or, more commonly, bring me Zeyd—عَلَىَّ زَيْدًا
In like manner one says بِزَيْدٍ in the same sense.
bring me such a thing—عَلَىَّ بِكَذَا
Show Lane's original text
is a particle and a noun (Mbr, S, Mughnee, K) and a verb; (Mbr, S;) though some assert that it is only a noun, and ascribe this assertion to Sb: (Mughnee:) its alif, (Sb, S, Msb,) [which, when it has no affix, is written ى , and] which is originally و , (Sb, S,) [like that of إِلَى , q. v.,] is changed into [what is properly] ى when it has a pronominal affix, (Sb, S, Msb,) as in عَلَيْكَ , (Sb, S,) and عَلَيْهِ ; (Msb;) but some of the Arabs [in this case] leave it unchanged, as in the saying of a rájiz, 1 [They fled, or have fled, upon them, (referring to camels,) and flee thou upon her]; this, it is said, being of the dial. of Belhárith Ibn-Kaab. (Sb, S.) طَارُوا عَلَاهُنَّ فَطِرْ عَلَاهَا As a particle, it has nine [or more than nine] meanings. (Mughnee.) As such, (Mughnee,) or, accord. to Sb, as a noun, (K,) it denotes الاِسْتِعْلَآء [i. e. superiority] (Msb, Es-Subkee, Mughnee, K, TA) properly thus termed, (Msb,) such as is perceptible by sense; (Es-Subkee, TA;) either with respect to what is signified by the noun governed by it, and this is generally the case, (Mughnee,) as in the saying [in the Kur xxiii. 22 and xl. 80], وَعَلَيْهَا وَعَلَى ٱلْفُلْكِ تُحْمَلُونَ [And upon them (referring to camels) and upon the ship, or ships, ye are carried]; (Mughnee, K;) or with respect to what is near thereto, as in the saying [in the Kur xx. 10], أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًى [Or I shall find near upon the fire, i. e. at the fire, a right direction]: (Mughnee:) and using it to denote الاستعلآء properly thus termed, you say, كُنْتُ عَلَى السَّطْحِ [I was upon the flat house-top]: (Msb:) [in like manner also,] as denoting الاستعلآء that is perceptible by sense, it occurs in the saying [in the Kur lv. 26], كُلُّ مَنْ عَلَيْهَا فَانٍ [Every one that is upon it (referring to the earth) is transitory]: (Es-Subkee, TA:) and you say, عَلَى زَيْدٍ ثَوْبٌ [Upon Zeyd is, or was, a garment], عَلَى being here a particle; and عَلَا زَيْدًا ثَوْبٌ [A garment was upon Zeyd,] عَلَا being here a verb. (Mbr, S.) And it denotes الاستعلآء , likewise, tropically thus termed, (Msb, TA,) such as is ideal, or perceived by the intel-lect; (Msb, Es-Subkee, Mughnee, TA;) as in the saying زَيْدٌ عَلَيْهِ دَيْنٌ [Zeyd, a debt is lying upon him, or incumbent on him, i. e. he owes a debt, لِفُلَانٍ to such a one], that which is ideal being thus likened to that which is corporeal; (Msb;) and in the phrases عَلَيْنَا أَمْرٌ and عَلَيْنَا مَالٌ , meaning An affair, or a command, lies, or rests, upon us, or is incumbent on us, and so property, [as due from us, i. e.] the former as a duty and the latter as a debt, i. e. يَثْبُتُ , like as the thing lies, or rests, ( يَثْبُتُ ,) upon the place; the latter phrase importing responsibility: and ثَبَتَ عَلَيْهِ مَالٌ is also said to mean كَثُرَ [i. e. property was, or became, much in quantity, or amount, upon him, app. as a burden imposing upon him responsibility]. (TA.) And it [likewise] denotes ideal استعلآء in the phrase لَهُمْ عَلَىَّ ذَنْبٌ [A crime, or an offence, committed upon (or here, as in many other instances, it may be rendered against) me is imputable to them]: (Mughnee:) and so in the saying [in the Kur ii. 254 and xvii. 22], فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ [We have made some of them to have superiority over some]. (Es-Subkee, Mughnee, TA.) [See also أَنْتَ عَلَى عَيْنِى , and and أَنْتَ عَلَى رَأْسِى , voce عَيْنٌ , first quarter.] It also denotes concomitance, like مَعَ ; as in the saying [in the Kur ii. 172], وَآتَى المَالَ عَلَى حُبِّهِ [And giveth property with (or notwithstanding) the love of it]; (Mughnee, K;) and so it is said to be used in the phrase, in a trad. respecting the alms of the breaking of the fast [of Ramadán], عَلَى كُلِّ حُرٍّ وَعَبْدٍ صَاعٌ [With every free man and slave, a sáa], because the alms-gift of the breaking of the fast is not incumbent on the slave, but only on his master; (IAth, TA;) and so it is used in the [common] phrase, عَلَى أَنَّنِى رَاضٍ [With (or notwithstanding) my being pleased, or well pleased, or content]. (Har p. 13.) It also denotes transition, (Mughnee, K,) like عَنْ ; (Mughnee;) as in the saying (of El-Koheyf El- 'Okeylee, TA), 1 [When the sons of Kusheyr shall be pleased, or well pleased, or content, with me, (or rather, if عَلَىَّ here denote transition, with what will proceed from me,) by the everlasting existence of God, their being pleased, &c., will induce in me admiration, or pleasure], (Mughnee, K, * TA,) i. e. عَنِّى ; (Mughnee, TA;) or it may be that رَضِىَ is made to imply the meaning of عَطَفَ [which is trans. by means of عَلَى ]; (Mughnee;) or, as Ks says, it is made to accord with its contr. سَخِطَ , (Mughnee, TA,) by its being made trans. by means of عَلَى : (TA:) and so in the saying, 2 [In a nigh in which we shall not see any one that shall report what will proceed from us, except its stars], i. e., عَنَّا ; or it may be said that يَحْكِى is [here] made to imply the meaning of يَنُِمُّ . (Mughnee.) إِذَا رَضِيَتْ عَلَىَّ بَنُو قُشَيْرٍ | لَعَمْرُ ٱللّٰهِ أَعْجَبَنِى رِضَاهَا فِى لَيْلَةٍ لَا نَرَى بِهَا أَحَدًا | يَحْكِى عَلَيْنَا إِلَّا كَوَاكِبَهَا It is also used to assign a cause, like ل ; as in the saying [in the Kur ii. 181], وَلِتُكَبِّرُوا ٱللّٰهَ عَلَى مَا هَدَاكُمْ , (Mughnee, K,) meaning لِهِدَايَتِهِ إِيَّاكُمْ [i. e. And that ye should magnify God for, or on account of, his rightly directing you]; (Mughnee;) [and in the same, vi. 90, &c., لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا i. e. I will not ask of you for it, or on account of it, a recompense;] and as in the saying of Rabee'ah Ibn Makroom Ed-Dabbee, 1 i. e. [And they called out, “ Alight; ” and I was the first of any alighting:] and for what [or wherefore] do I ride him if I do not alight when called upon to do so? (Ham p. 29. [ عَلَامَ is here, as usually, for عَلَى مَ .]) فَدَعَوْا نَزَالِ فَكُنْتُ أَوَّلَ نَازِلٍ | وَعَلَامَ أَرْكَبُهُ إِذَا لَمْ أَنْزِلِ It is also used in the sense of فِى [generally followed by a noun significant of time]; (S, Mughnee, K; *) as in the saying [in the Kur xxviii. 14], وَدَخَلَ ٱلْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ [And he entered the city in, or during, a time of inadvertence]; (Mughnee, K;) and in the saying [in the same ii. 96], وَٱتَّبَعُوا مَا تَتْلُو ٱلشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ , meaning, فِى زَمَنِ مُلكِ سليمان [i. e. And they followed what the devils related, or recited, in the time of, or during, the reign of Suleymán (or Solomon)]; (Mughnee;) and in the phrase, كَانَ كَذَا عَلَى عَهْدِ فُلَانٍ , meaning, فِى عَهْدِهِ [i. e. It was thus, or such a thing was, in the time of such a one]: (S:) [and in like manner it is used in the saying in the Kur iii. 173, مَا كَانَ ٱللّٰهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ God is not purposing to leave, or certainly will not leave, the believers in that state wherein ye are: and in the phrase عَلَى سَفَرٍ , in ii. 180 &c. of the same, i. e. In (or, as we also say, on) a journey: in like manner also] لَقَدْ سَرَيْتُ عَلَى الظَّلَامِ , in a verse of Aboo-Kebeer El-Hudhalee, means, فِى الظَّلَامِ [i. e. I have journeyed by night in the darkness], فى الظلام holding the place of a noun in the accus. case as a ظَرْف [i. e. an adverbial noun of time or place]; or it may be in the place of a denotative of state, meaning وَأَنَا عَلَى الظَّلَامِ i. e. رَاكِبٌ لَهُ [riding upon the darkness]: (Ham p. 37:) and you say of one who was desiring to rise and hasten, رَأَيْتُهُ عَلَى أَوْفَاضٍ [i. e. I found him in a state of haste: see وَفْضٌ ]. (TA.) [It also denotes conformity, accordance, adaptation, or agreement; as in the phrase, اِضْرِبْهُ عَلَى طَبْعِ هٰذَا i. e. Make thou it, fashion it, or mould it, conformably, or according, to the model, make, fashion, or mould, of this; (see طَبْعٌ ;) and in طُبِعَ عَلَى الشَّىْءِ and جُبِلَ and فُطِرَ &c. i. e. He (a man) was created conformably, or with an adaptation or a disposition, to the thing: (see 1 in art. طبع :) so too in the phrase in the Kur xxiv. last verse, قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ Certainly He knoweth that state of conduct and mind to which ye are conforming yourselves; and in many other passages therein: thus also in the saying of Mohammad, كُلُّ مَوْلُودٍ يُولَدُ عَلَى الفِطْرةِ Every infant is born in a state of conformity to the natural constitution with which he is created in his mother's womb in relation to the soul; (see art. فطر ;) and in the prov., mentioned by Meyd, النَّاسُ عَلَى دِينِ المُلُوكِ The people are in conformity to, i. e. are followers of, or follow, the religion of the kings; and in the phrase, relating to a saying or an opinion, عَلَيْهِ أَكْثَرُ العُلَمَآءِ Upon it most of the learned are in agreement; in which, as in other exs. of the same kind, a verb or a part. n., (in the last, for instance, مُجْمِعُونَ or the like,) is understood. It also denotes a condition; as in the phrases, صَالَحَهُ عَلَى كَذَا He made peace, or reconciliation, or a compromise, with him on the condition of such a thing, and عَلَى أَنْ يَفْعَلَ كَذَا on the condition of his doing such a thing. And there are various other usages of this prep. depending upon verbs or part. ns. expressed or obviously understood in connection with them, too numerous to be here collected. Many of these will be found among the explanations of words with which they occur.] It is also used in the sense of مِنْ ; as in the saying, إِذَا ٱكْتَالُوا عَلَى ٱلنَّاسِ يَسْتَوْفُونَ , (S, Mughnee, K,) in the Kur [lxxxiii. 2], meaning, مِنَ النَّاسِ [i. e. Who, when they take by measure from men, take fully], (S,) or, as in the T, عَنِ النَّاسِ [which signifies the same]. (TA.) It is also used in the sense of بِ ; (S, Mughnee, K;) as in the saying in the Kur [vii. 103], عَلَى أنْ لَا أَقُولَ عَلَى ٱللّٰهِ إِلَّا ٱلْحَقَّ , (Mughnee, K, *) meaning بِأَنْ , (TA,) [i. e. That I should not say of God aught save the truth,] and Ubeí read with ب [i. e. بِأَنْ ]; (Bd, Mughnee;) like as they say, رَمَيْتُ عَلَى القَوْسِ [meaning بِالقَوْسِ , i. e. I shot with the bow], and جِئْتُ عَلَى حَالٍ حَسَنَةٍ [meaning بِحَالٍ حَسَنَةٍ , i. e. I came in a good condition]; (Bd; [in which, and also voce حَقِيقٌ , last sentence, see more;]) and they said also, اِرْكَبْ عَلَى ٱسْمِ ٱللّٰهِ [meaning, بِسْمِ ٱللّٰهِ , i. e. Mount thou in the name of God]: (Mughnee:) thus [too] it is used in the saying of Aboo-Dhu-eyb, 1 [expl. in art. فيض , conj. 4,] meaning بِالقِدَاحِ : (S:) [and in the phrase عَلَى يَدِهِ i. e. By his hand, or by his means.] يَسَرٌ يُفِيضُ عَلَى القِدَاحِ وَيَصْدَعُ It is also used to denote an emendation, (Mughnee, K,) and a digression, or transition, (Mughnee,) like لٰكِنَّ ; (TA;) as in the saying, فُلَانٌ لَا يَدْخُلُ الجَنَّةَ لِسُوءِ صَنِيعِهِ , (Mughnee,) or فُلَانٌ جَهَنَّمِىٌّ , (K,) عَلَى أَنَّهُ لَا يّيْأَسُ مِنْ رَحْمةِ ٱللّٰهِ , (Mughnee, K,) meaning لٰكِنَّهُ [i. e. Such a one will not enter Paradise, because of the evilness of his deed, or conduct, or such a one is hell-doomed; but, or yet, he will not despair of the mercy of God]: (TA:) and thus it is used in the saying, 1 [With everything we treated, or have treated, ourselves curatively, and what was in us was not, or 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 whom thou lovest 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 preceding it. (Mughnee.) بِكُلٍّ تَدَاوَيْنَا فَلَمْ يُشْفَ مَا بِنَا | عَلَى أَنَّ قُرْبَ الدَّارِ خَيْرٌ مِنَ البُعْدِ | عَلَى أَنَّ قُرْبَ الدَّارِ لَيْسَ بِنَافِعٍ | إِذَا كَانَ مَنْ تَهْوَاهُ لِيْسَ بِذِى وَدِّ It is also redundant, for the purpose of compensation; as in the saying, 1 meaning مَنْ يَتَّكِلُ عَلَيْهِ [i. e. Verily the generous, by thy father, will work for himself when he finds not, some day, him upon whom he may rely]; عَلَى being added before مَنْ for the purpose of compensation [for its omission in its proper place]: (Mughnee, K:) Es-Subkee says, it may be redundant, as in the saying, لَا أَحْلِفُ عَلَى يَمِينٍ , meaning لا احلف يَمِينًا [i. e. I will not swear an oath]. (TA.) إِنَّ الكَرِيمَ وَأَبِيكَ يَعْتَمِلْ | إِنْ لَمْ يَجِدْ يَوْمًا عَلَى مَنْ يَتَّكِلْ It is also a noun, having the meaning of فَوْق [i. e. The location that is above, or over], this being the case when it is immediately followed by مِنْ ; (S, Msb, Mughnee, K; *) as in the saying (of Muzáhim-El-'Okeylee, describing a قَطَاة [or sand-grouse, and, afterwards, its making a rumbling sound in its inside, from thirst], TA), 1 [It went away in the early morning from the location above it, (or, as we say, from above it,) after that her interval between two comings to water was complete]: (Msb, Mughnee, K: [and a similar ex. is cited in the S:]) or, accord. to As, meaning مِنْ عِنْدِهِ [from its vicinage]: and, used in this sense, as a noun, it admits before it no other prep. than مِنْ . (Msb.) غَدَتْ مِنْ عَلَيْهِ بِعْدَ مَا تَمَّ ظِمْؤُهَا عَلَيْكَ is also a verbal noun, used as an incentive: (TA:) you say, عَلَيْكَ زَيْدًا , (S, K, TA,) and بِزَيْدٍ , (TA,) meaning Take thou Zeyd; or take thou hold of Zeyd: (S, TA:) or keep thou, or cleave thou, to Zeyd: (K, TA:) and عَلَيْكَ بِكَذَا keep thou to such a thing: (El-Munáwee, TA in art. ب :) [thus] it is said in a trad., عَلَيْكَ باِلرِّفْقِ [Keep thou to gentleness]. (El-Jámi' es-Sagheer.) And [in like manner] you say, عَلَىَّ زَيْدًا , and بِزَيْدٍ , meaning Give thou me, or present thou to me, Zeyd: (S, TA:) [or, more commonly, bring thou to me Zeyd:] you say, عَلَىَّ بِكَذَا , meaning bring thou to me such a thing. (MA.)