[1]
عَلِمَهُ , 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,]
وَأَعْلَمُ عِلْمَ اليَوْمِ وَٱلْأَمْسِ قَبْلَهُ
وَلٰكِنِّنِى عَنْ عِلْمِ مَا فِى غَدٍ عَمِ
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.) ―
2-b2-
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.) ―
2-b3-
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,
وَلَقَدْ عَلِمْتُ لَتَأْتِيَنَّ عَشِيَّةً
[
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.) ＝
1-A2-
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.) ＝
1-A3-
عَالَمَهُ فَعَلَمَهُ,
aor.
عَلُمَ : see 3. ＝
1-A4-
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.] ＝
1-A5-
عَلَمَ شَفَتَهُ, aor.
عَلِمَ , (S, K,) inf. n.
عَلْمٌ,
(S,)
He slit his [upper]
lip. (S, K.) ＝
1-A6-
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.)