علند علو على
عَلَا, (Mṣb, Ḳ,) aor. يَعْلُو, (Mṣb,) inf. n. عُلُوٌّ; (Mṣb, Ḳ;) and عَلِىَ; andتعلّى↓ [which last see also below]; (Ḳ;) It (a thing, Mṣb) was, or became, high, elevated, or lofty; (Mṣb, Ḳ;*) syn. اِرْتَفَعَ; (Mṣb;) and soتعالى↓: (Ṣ, Ḳ:) or you say, عَلَا فِى المَكَانِ [it was, or became, high, or elevated, in place], aor. يَعْلُو, inf. n. عُلُوٌّ: (Ṣ:) and عَلِىَ فِى الشَّرَفِ [† he was, or became, high, or elevated, or exalted, in dignity, or nobility], (Ṣ, Mgh,) with kesr, (Ṣ,) aor. يَعْلَى, inf. n. عَلَآءٌ; (Ṣ, Mgh;) and also عَلَا, with fet-ḥ, aor. يَعْلَى: a poet says,
* لَمَّا عَلَا كَعْبُكَ لِى عَلِيتُ *
[† When thy nobility became exalted to me, I became exalted]; thus combining the two dial. vars.: (Ṣ:) or you say, عَلِىَ فِى المَكَارِمِ [† he was, or became, eminent in generous, or honourable, actions or qualities], inf. n. عَلَآءٌ [in some copies of the Ḳ عَلًا]; (Mṣb, Ḳ;) and عَلَا, inf. n. عُلُوٌّ; (Ḳ;) and thus the two verbs are used in the saying of the poet cited above: (TA:) andاستعلى↓, said of a man, signifies the same as عَلَا. (Ṣ.) [Hence,] عَلَتِ الشَّمْسُ The sun became high; as alsoاِعْتَلَت↓: (Nawádir el-Aaráb, TA in art. دلك:) and [hence,] عَلَا النَّهَارُ The day became advanced, the sun being somewhat high; syn. اِرْتَفَعَ [q. v.]; as alsoاعتلى↓ andاستعلى↓. (Ḳ.)
عَلَا فِى المَكَانِ, inf. n. عُلُوٌّ, signifies [also] He ascended the place, or upon the place; syn. صَعِدَ: and عَلَوْتُ عَلَى الجَبَلِ and عَلَوْتُ أَعْلَاهُ are syn. [as meaning I ascended the mountain, or upon the mountain, or upon the top, or highest part, thereof]: and عَلَوْتُهُ and عَلَوْتُ فِيهِ signify I ascended it; syn. رَقِيتُ فِيهِ. (Mṣb.) عَلَاهُ (Ṣ, Mṣb, Ḳ, TA) and عَلَا بِهِ, (Ḳ, TA, [in the CK علّاه وبه is put for عَلَاهُ وَبِهِ,]) andاستعلاهُ↓, (Ṣ, Ḳ, TA,) andاعتلاهُ↓, (Ṣ,) andاِعْلَوْلَاهُ↓, andاعلاهُ↓, andعلّاه↓, (Ḳ, TA,) this last [for which the CK has عالاهُ] being with teshdeed, (TA,) andعالاهُ↓ andعالى↓ بِهِ, (Ḳ, TA, [in the CK عالَّاهُ وبه,]) are syn., (Ṣ, Ḳ,) signifying He ascended it, or upon it; (Ḳ; [in the CK صَعَّدَهُ, and so in my MṢ. copy of the Ḳ, but in other copies صَعِدَهُ, which is certainly the right reading;]) whether the object be a mountain or a beast: (TA:) [or] you say, عَلَا الدَّابَّةَ He mounted the beast; (Ḳ, TA;) and in like manner, anything: (TA:) and عَلَى السَّطْحَ, aor. يَعْلِيهِ; (Ḳ, TA;) but in the M عَلِىَ السَّطْحَ, i. e., like رَضِىَ; (TA;) inf. n. عَلْىٌ (Ḳ, TA) and عِلْىٌ (TA, and so accord. to some copies of the Ḳ,) and عُلِىٌّ; (TA, and so accord. to other copies of the Ḳ instead of عِلْىٌ;) He ascended upon the flat house-top; syn. صَعِدَهُ. (Ḳ, TA.)
[عَلَاهُ signifies also He, or it, was, or became, upon it, or over it: and it came, or arose, upon it; overlay it; was, or became, superincumbent, or supernatant, upon it; or overspread it; as scum, and rust, &c. And It lay on him as a burden. Hence,] one says, مَا سَأَلْتُكَ مَا يَعْلُوكَ ظَهْرًا i. e. [† I did not ask, or demand, of thee, what would lie as a burden on thy back; or] what would be onerous, burdensome, oppressive, or troublesome, to thee. (TA.)
And [hence also] عَلَاهُ It overtopped it, rose above it, or exceeded it in height. (TA in art. دصر.) [And in like manner,استعلى↓ عَلَيْهِ It became elevated above it.]
And عَلَوْتُهُمْ بِالشَّرَفِ and بِالجَمَالِ [† I was, or became, superior to them in nobility and in goodliness]. (Ṣ in art. فرع.)
And عَلَاهُ [† He had, or gained, ascendency over him, or it; as also عَلَا عَلَيْهِ andاستعلى↓ عليه: and] † he overcame him; or had, or gained, the mastery over him; (Ṣ, Mṣb, TA;) and subdued him; (Mṣb;) namely, his opponent, or adversary; as alsoاستعلاهُ↓: and in like manner, عَلَا حَاجَتَهُ andاستعلاها↓ † he gained the mastery over the object of his want: andاعتلى↓ الشَّىْءَ † he prevailed against the thing, or had power over it, and overcame it; and عَلَا لِلشَّىْءِ, aor. يَعْلُو, † he was, or became, able to do, or accomplish, or to bear, the thing. (TA.) عَلَا بِالأَمْرِ means اِضْطَلَعَ بِهِ وَٱسْتَقَلَّ [i. e. † He had strength, or power, sufficient for the affair, and had absolute control over it]: (Ṣ: [so in one of my copies: the other has اِطَّلَعَ, which I find also in the PṢ and in my copy of the TA; and which is allowed by some, but disallowed by others, in the sense of اِضْطَلَعَ, as is shown voce مُضْطَلِعٌ:]) a poet says,
* فَٱعْمِدْ لِمَا تَعْلُو فَمَا لَكَ بِالَّذِى ** لَا تَسْتَطِيعُ مِنَ الأُمُورِ يَدَانِ *
[Then aim thou at that for which thou hast sufficient strength, or power, and over which thou hast absolute control: (بِهِ being understood after تعلو:) for what object hast thou in meddling with that which a pair of hands cannot accomplish, of affairs?]. (Ṣ.) [And hence, perhaps,] one says to him who possesses much property, اعل به i. e. ابق بعده [app. اُعْلُ بِهِ and اِبْقَ بَعْدَهُ, as though meaning † Have thou ability to consume it, and so survive thou it; like as one says to him who puts on a new garment, أَبْلِ (see 4 in art. بلو)]: or [perhaps a mistake for “and”] it is [virtually] a prayer for his continuance in life. (TA.)
عَلَوْتُ عَلَى فُلَانٍ الرِّيحَ means I was [or went] on the windward side of such a one: and one says, لَا تَعْلُ الرِّيحَ عَلَى الصَّيْدِ فَيَرَاحَ رِيحَكَ وَيَنْفِرَ [i. e. Go not thou on the windward side of the game, lest it scent thy odour, and take fright and flee]. (TA.)
عَلَوْتُهُ بِالسَّيْفِ means I smote him [with the sword; or, more properly, I set upon him therewith]. (Ṣ, TA.) And [in like manner] one says, عَلَاهُ بِالشَّتْمِ وَالضَّرْبِ [† He set upon him, or assailed him, or overcame him, with reviling and beating]. (Ṣ and M in art. ثول, &c.)
عَلَا فِى الأَرْضِ, (Ṣ, TA,) inf. n. عُلُوٌّ, (Ṣ,) signifies † He exalted, or magnified, himself, [in the earth,] or behaved proudly, insolently, or exorbitantly. (Ṣ,* TA.) And [in like manner] لَا تَعْلُوا عَلَى ٱللّٰهِ, in the Ḳur xliv. 18, † Exalt not, or magnify not, yourselves against God; or behave not proudly, &c. (Bḍ, Jel.)
عَلَا عَنْهُ [lit. signifies It rose from it: and hence,] it recoiled from it, i. e., a thing from another thing; it did not cleave to it: and تَعْلُو عَنْهُ العَيْنُ means † The eye recoils from him. (TA.)
اُعْلُ عَنِّى: see 3.
عَلَا بِهِ as syn. with أَعْلَاهُ: see expl. with the latter below.
علّاهُ: see 4.
[Hence,] one says, عَلَّيْتُ بِهِ عَلَى البَعِيرِ [I raised it, and put it, upon the camel]: (Ṣ:) [and soعَالَيْتُهُ↓; as in a verse cited voce رَائِحٌ, in art. روح; in which, and in the present art., it is cited in the Ṣ and TA: andعَالَبْتُ↓ بِهِ; as in a verse cited voce إِلَى in the sense of مِنْ, in art. الو:] andعَالِ↓ عَلَىَّ means اِحْمِلْ [i. e. Put thou upon me such a thing to be carried by me; or load thou me]. (Ṣ, Ḳ.)
And عَلَّيْتُ الحَبْلَ, inf. n. تَعْلِيَةٌ, I raised the cord to its proper place in respect of the channel of the sheave, and in respect of the [main] well-rope. (Ṣ.)
And علّى الدَّلْوَ, inf. n. as above, He raised the bucket from a stone projecting in the lower part of the casing of a well [and impeding its ascent]; he having descended the well for that purpose: [or simply he raised the filled bucket; for] some say that المُعَلِّى↓signifies he who raises the filled bucket; i. e., who draws water thereby. (TA.)
And علّى المَتَاعَ عَنِ الدَّابَّةِ He put down the goods, or furniture and utensils, from the beast: [app. because he who does so lifts them off the beast:] (Ḳ, TA:) أَعْلَاهُ in this sense is disapproved. (TA.)
See also 1, former half.
مُعَالَاةٌ signifies † The vying, competing, or contending for superiority, in highness, loftiness, elevation, or eminence. (KL.) You say, عَالَاهُ, meaning سَامَاهُ. (M in art. سمو. [See 3 in that art. in two places.])
See 4, in two places.
عُولِىَ, said of clarified butter, and of the fat of anything having fatness, means It was wrought (صُنِعَ [app. over a fire]) until it rose in the operation. (TA.)
عَالَوْا نَعِيَّهُ † They manifested the announcement of his death: (Ḳ, TA:) [as though meaning they raised the report of his death:] one should not say أَعْلَوْهُ nor عَلَّوْهُ. (TA.)
See 2, in three places.
عَالَتِ البَيْقُورَ, occurring in a verse of Umeiyeh Ibn-Abi-s-Salt, is mentioned and explained in the Ṣ in this art. and in art. عول: see the latter art. [to which it seems more properly to belong].
See 1, former half, in two places.
عَالِ عَنِّى Remove thou, or go thou away or aside, from me; as alsoأَعْلِ↓ عَنِّى; (Ṣ, TA;) for which latter, أَعْلِ عَنِّجْ occurs in a trad. respecting the slaughter of Abu-Jahl; andاُعْلُ↓ عَنِّى with the conjunctive ا is a dial. var. of أَعْلِ عَنِّى with the disjunctive ا mentioned by Fr. (TA.)
[Hence,] one says,أَعْلِ↓ عَنَّا and عَالِ [i. e. and عَالِ عَنَّا], meaning † Seek the object of thy want at the hands of other than us (عِنْدَ غَيْرِنَا), for we are not able to accomplish it. (TA.)
And عالى andاعلى↓ signify He came to the ʼÁliyeh of Nejd, i. e. the region above Nejd, extending to the land of Tihámeh and the part behind Mekkeh, (Ṣ, Ḳ,) i. e. [to] El-Ḥijáz and what is next to it. (Ṣ.)
اعلاهُ He (a man, Mṣb) elevated it (i. e. a thing, Mṣb); or made it high, or lofty; (Mṣb, Ḳ;) as alsoعلّاهُ↓, (Ḳ,) with teshdeed, (TA,) andعَلَا↓ بِهِ [without teshdeed]: (Ḳ:) it is [also] said of God, meaning † He elevated, or exalted, him; andعالاهُ↓ is like it [in meaning]: (Ṣ:) andعَالَيْتُ↓ بِفُلَانٍ signifies the same as أَعْلَيْتُهُ [† I elevated, or exalted, such a one; as also, app., (see 4 in art. ظهر,) أَعْلَيْتُ بِفُلَانٍ]. (Ḥam p. 175.) Hence one says, أَعْلَى ٱللّٰهُ كَعْبَهُ [‡ God exalted, or may God exalt, his nobility]. (TA.)
See also 1, former half.
أَعْلِ الوِسَادَةَ means Sit thou upon the cushion. (TA.)
And أَعْلِ عَنِ الوِسَادَةِ Rise thou from the cushion; syn. قُمْ: (TA in art. دك:) or descend thou from it. (Ṣ * and TA in the present art.) And اعلى عَنِ الدَّابَّةِ He alighted from the beast. (Ḳ, TA.)
See also 3, latter half, in three places.
تعلّى: see 1, first sentence.
Also (Ḳ) He, or it, was, or became, high, elevated, or lofty, gently, or leisurely. (Ṣ, Ḳ.)
And He came upon a party of men suddenly, or at unawares, without permission. (TA.)
تَعَلَّتْ مِنْ نِفَاسِهَا † She (a woman) became free, (Ṣ, Mgh, Ḳ,) and passed forth, (Mgh,) from her state of impurity consequent upon childbirth; (Ṣ, Mgh, Ḳ;) as alsoتَعَالَتْ↓; (Mgh; and TA in art. عل;) and so تَعَالَّتْ, as well as تَعَلَّلَتْ: (Ḳ and TA in that art.:) or مِنْ مَرَضِهَا from her disease: (Ḳ:) or you say of a woman, تعلّت من نفاسها meaning [as above or] she became pure from the effects of her childbirth: (TA:) and of a man you say, تعلّى مِنْ عِلَّتِهِ (Ṣ, TA) he recovered from his disease. (TA.)
تعالى: see 1, first sentence.
Addressing a man, (Ṣ, Mṣb,) using the imperative form, you say, تَعَالَ, (Ṣ, Mṣb, Ḳ,) with fet-ḥ to the ل, (Ṣ, Ḳ,) originally meaning Be thou elevated, (Ṣ, Mṣb,) and said by a man in a high place in calling a man in a low place; (Mṣb;) then, by reason of frequency of usage, employed in the sense of هَلُمَّ [meaning Come thou], (Ṣ, Mṣb,) absolutely, whether the place of the person called be high or low or on the same level; so that it is originally applied to denote a particular meaning, and then used in a general meaning: (Mṣb:) and to a woman one says, تَعَالَىْ; (Ṣ, Ḳ;) and to two women, (Ṣ,) or two persons, (TA,) تَعَالَيَا; (Ṣ, TA;) and to a pl. number of men, تَعَالَوْا; (Mṣb, TA;) and to a pl. number of women, تَعَالَيْنَ; (Ṣ, Mṣb, TA;) and sometimes the ل is pronounced with damm in the pl. masc., and with kesr in the fem.; whence El-Ḥasan El-Basree read, [in the Ḳur iii. 57,] قُلْ يَا أَهْلَ ٱلْكِتَابِ تَعَالُوا [Say thou, O people of the Scripture, come ye, the usual reading being تَعَالَوْا], for the sake of congeniality with the و: (Mṣb, TA:) it is not allowable to say تَعَالَيْتُ [as meaning I came], nor to use the prohibitive form; (Ṣ;) but one says, (thus accord. to several copies of the Ṣ,) or nor does one say, (thus accord. to one of my copies of the Ṣ, [and accord. to the TA, in which it is said that the verb is not used otherwise than in the imperative form,]) قَدْ تَعَالَيْتُ [as meaning I have come], and إِلَى أَىِّ شَىْءٍ أَتَعَالَى [as meaning To what thing shall I come? like as one says, إِلَامَ أَهَلُمَّ]. (Ṣ.)
[تعالى signifies also † He was, or became, exalted, or extolled: and † he exalted himself: and in both of these senses it is often followed by عَنْ as syn. with عَلَى, denoting superiority: you say, تعالى فُلَانٌ عَنْ كَذَا, meaning † Such a one was, or became, exalted above such a thing; or simply, was, or became, above it, i. e. too elevated in character for it: and also, exalted himself above such a thing; or held himself above it.] Said of God, in the Ḳur xx. 113 [and in other instances therein], it means [† Exalted, or supremely exalted, is He] in his essence and his attributes, above the created beings. (Bḍ.) [But in common speech, it is generally used as an ejaculation of praise, meaning † 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 (used in citing words of the Ḳur-án) قَالَ تَعَالَى means † He saith, or hath said, exalted or extolled, or supremely exalted or extolled, be He; &c.]
see 1, in two places as trans.:
and also in two places as intrans.
[It may also be used for, or in the sense of, اِئتَلَى, as meaning He fell short in an affair: see its part. n.]
One says also, هٰذِهِ الكَلِمَةُ تَسْتَعْلِى لِسَانِى, meaning [† This word, or sentence,] is often current upon my tongue. (TA.)
And اِسْتَعْلَى عَلَى الغَايَةِ, said of a horse in the contending to outstrip in a race, means † He reached the goal. (TA.)
اِعْلَوْلَاهُ: see 1, former half.
Q. Q. 1. عَلْوَنَ
عَلْوَنَ الكِتَابَ, (Ṣ, Ḳ,) inf. n. عَلْوَنَةٌ and عُلْوَانٌ, (Ḳ,) i. q. عَنْوَنَهُ [He put a superscription, or title, to the book, or writing; or he wrote the superscription, or title, thereof]; (Ṣ, Ḳ;) as alsoعَلَّى↓ الكِتَابَ; (Ḳ;) which latter is the more agreeable with analogy. (TA.) [See also Q. Q. 1 in arts. عن and عنو.]
مِنْ عَلُ: see the next paragraph. It also signifies, simply, Above him or it; or in the higher, or highest, part of him or it: thus in a hemistich cited voce تَحْت. (Mughnee.) [In all cases,] عَلُ is determinate, and indecl., with damm for its invariable termination: (Mughnee, TA:) [for it is regarded as a prefixed noun of which the complement is to be understood as to the meaning but not as to the letter:] in the saying of Ows,
* كَغِرْقِئِ بَيْضٍ كَنَّهُ القَيْضُ مِنْ عَلُو *
[Like the thin pellicle of eggs, which the shell covers above], the و [in عَلُو] is augmentative, being added to render the rhyme unrestricted: (Ṣ, TA:) and in the instance of مِنْ عَلُهْ, likewise ending a verse, the ه is that of pausation: for if عَلُ were [really] a prefixed noun, it would not be thus indecl. (Mughnee, TA.)
أَتَيْتُهُ مِنْ عَلِ, (Ṣ,* Ḳ,) whence the saying of Imra-el-Ḳeys cited in the first paragraph of art. حط, (Ṣ, Mughnee, TA,) andمِنْ عَلُ↓, [respecting which see the next preceding paragraph,] andمِنْ عَلَا↓, (Ṣ, Ḳ,) of which a verse cited voce نَاشَ in art. نوش is an ex., (Ṣ, TA,) andمِنع عَالٍ↓, signify the same, (Ṣ, Mughnee, Ḳ,) i. e. مِنْ فَوْقٍ; (Ḳ;) [which, with أَتَيْتُهُ preceding it, means I came to him, or it, from above; and † I overcame, or subdued, him, or it; for] اتاه من فوق and من علو [app.من عَلْوٍ↓ (see عَلْوٌ below,) tropically used,] means قَهَرَهُ; (Ḥam p. 128;) [but the former is here meant in many, if not in all, instances, as is shown by what follows;] and [in like manner] one says, أَتَيْتُهُ مِنْ مُعَالٍ↓; [whence] Dhu-r-Rummeh says,
* وَنَغَضَانُ الرّحْلِ مِنْ مُعَالِ *
[And the shaking of the camel's saddle in the upper part]. (Ṣ, TA.) عَلِ in مِنْ عَلِ is indeterminate [in itself] and decl. [as being a prefixed noun of which the complement is to be understood as to the meaning and as to the letter; thus differing from عَلُ in مِنْ عَلُ: if the complement were not to be understood either as to the letter or as to the meaning, one would say مِنْ عَلٍ, originally مِنْ عَلْوٍ]. (TA.) One says also أَتَيْتُهُ مِنْ عَلِ الدَّارِ, [thus in several copies of the Ṣ, from which one of my copies deviates by erroneously substituting عَلى for عَلِ,] with kesr to the ل, meaning مِنْ عَالِ [or rather مِنْ عَالِ الدَّارِ i. e. I came to him, or it, from the high, or elevated, part of the house or abode]: (Ṣ:) or the using عَل [thus] as a prefixed noun is a mistake. (Mughnee.)
And one says, اُزْجُرِ الفَزَّ عَلِ عَلِ andعَلَا عَلَا↓ [Chide thou the young one of the wild cow, saying عَلِ عَلِ and عَلَا عَلَا]. (TA.)
عَلَا [as a subst.]: see the next preceding paragraph, in two places.
عَلْوٌ: see عُلْوٌ in five places.
Also A high, or an elevated, state of the base, or foundation, of a building. (TA.)
And you say, أَخَذَهُ عَلْوًا, meaning † He took him, or it, by force. (Ḳ, TA.) See also the next but one of the preceding paragraphs.
عُلْوٌ andعِلْوٌ↓ (Ṣ, Mṣb, Ḳ) andعَلْوٌ↓ (Ḳ) signify The higher, or highest, part (Ṣ, Mṣb, Ḳ) of a house, or an abode, (Ṣ, Mṣb,) or of a thing; (Ḳ;) as alsoعِلْوَةٌ↓ (Ḳ voce سُفْلٌ) andعُلَاوَةٌ↓ andعَالِيَةٌ↓. (Ḳ in the present art.) You say, قَعَدْتُ عُلْوَهُ andعِلْوَهُ↓ and فِى عُلْوِهِ andفى عِلْوِهِ↓ [i. e. I sat in the higher, or highest, part of it]. (TA.) And Aạshà-Báhileh says,
* إِنِّى أَتَنْنِى لِسَانٌ لَا أُسَرُّ بِهَا **مِنْ عَلْوَ↓ لَا عَجَبٌ مِنْهَا وَلَا سُخُرُ *
(Ṣ, or, as in one of my copies of the Ṣ, أَسُرُّ and سَخَرُ,) i. e. Verily information has come to me [by which I shall not be rejoiced (or by which I shall not rejoice others, accord. to the latter reading mentioned above,)] from the higher, or highest, parts of Nejd, (مِنْ أَعْلَى نَجْدٍ, thus in some copies of the Ṣ and in the TA, but in other copies of the Ṣ the word نَجْدٍ is omitted,) [at which there is no wondering, as at a thing that is improbable, nor any scoffing;] related [thus] with fet-ḥ to the و and with damm thereto and with kesr thereto [i. e. عَلْوَ as above and also عَلْوُ↓ andعَلْوِ↓]. (Ṣ, TA.)
One says also, هٰذَا شِعْرُ عُلْو [app. عُلْوٍ], meaning † This is poetry of a high class: or [the last word may be عَلْوَ↓ or عَلْوُ or عَلْوِ, for it may mean], of the higher, or highest, part of Nejd. (TA.)
عِلْوٌ: see the next preceding paragraph, in three places.
عَلْىٌ: see عَلْيَآءُ.
عِلْىٌ: see عَلِىٌّ.
عَلَى is a particle and a noun (Mbr, Ṣ, Mughnee, Ḳ) and a verb; (Mbr, Ṣ;) though some assert that it is only a noun, and ascribe this assertion to Sb: (Mughnee:) its alif, (Sb, Ṣ, Mṣb,) [which, when it has no affix, is written ى, and] which is originally و, (Sb, Ṣ,) [like that of إِلَى, q. v.,] is changed into [what is properly] ى when it has a pronominal affix, (Sb, Ṣ, Mṣb,) as in عَلَيْكَ, (Sb, Ṣ,) and عَلَيْهِ; (Mṣb;) but some of the Arabs [in this case] leave it unchanged, as in the saying of a rájiz,
* طَارُوا عَلَاهُنَّ فَطِرْ عَلَاهَا *
[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, Ṣ.)
As a particle, it has nine [or more than nine] meanings. (Mughnee.) As such, (Mughnee,) or, accord. to Sb, as a noun, (Ḳ,) it denotes الاِسْتِعْلَآء [i. e. superiority] (Mṣb, Es-Subkee, Mughnee, Ḳ, TA) properly thus termed, (Mṣb,) 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 Ḳur 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, Ḳ;) or with respect to what is near thereto, as in the saying [in the Ḳur 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]: (Mṣb:) [in like manner also,] as denoting الاستعلآء that is perceptible by sense, it occurs in the saying [in the Ḳur 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, Ṣ.) And it denotes الاستعلآء, likewise, tropically thus termed, (Mṣb, TA,) such as is ideal, or perceived by the intel-lect; (Mṣb, 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; (Mṣb;) 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 Ḳur 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 أَنْتَ عَلَى رَأْسِى, voce عَيْنٌ, first quarter.]
It also denotes concomitance, like مَعَ; as in the saying [in the Ḳur ii. 172], وَآتَى المَالَ عَلَى حُبِّهِ [And giveth property with (or notwithstanding) the love of it]; (Mughnee, Ḳ;) 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]. (Ḥar p. 13.)
It also denotes transition, (Mughnee, Ḳ,) like عَنْ; (Mughnee;) as in the saying (of El-Koheyf El-'Okeylee, TA),
* إِذَا رَضِيَتْ عَلَىَّ بَنُو قُشَيْرٍ ** لَعَمْرُ ٱللّٰهِ أَعْجَبَنِى رِضَاهَا *
[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, Ḳ,* 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,
* فِى لَيْلَةٍ لَا نَرَى بِهَا أَحَدًا ** يَحْكِى عَلَيْنَا إِلَّا كَوَاكِبَهَا *
[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.)
It is also used to assign a cause, like ل; as in the saying [in the Ḳur ii. 181], وَلِتُكَبِّرُوا ٱللّٰهَ عَلَى مَا هَدَاكُمْ, (Mughnee, Ḳ,) 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-Ḍabbee,
* فَدَعَوْا نَزَالِ فَكُنْتُ أَوَّلَ نَازِلٍ ** وَعَلَامَ أَرْكَبُهُ إِذَا لَمْ أَنْزِلِ *
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? (Ḥam p. 29. [عَلَامَ is here, as usually, for عَلَى مَ.])
It is also used in the sense of فِى [generally followed by a noun significant of time]; (Ṣ, Mughnee, Ḳ;*) as in the saying [in the Ḳur xxviii. 14], وَدَخَلَ ٱلْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ [And he entered the city in, or during, a time of inadvertence]; (Mughnee, Ḳ;) 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]: (Ṣ:) [and in like manner it is used in the saying in the Ḳur 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]: (Ḥam 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 Ḳur 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 Moḥammad, 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, (Ṣ, Mughnee, Ḳ,) in the Ḳur [lxxxiii. 2], meaning, مِنَ النَّاسِ [i. e. Who, when they take by measure from men, take fully], (Ṣ,) or, as in the T, عَنِ النَّاسِ [which signifies the same]. (TA.)
It is also used in the sense of بِ; (Ṣ, Mughnee, Ḳ;) as in the saying in the Ḳur [vii. 103], عَلَى أنْ لَا أَقُولَ عَلَى ٱللّٰهِ إِلَّا ٱلْحَقَّ, (Mughnee, Ḳ,*) meaning بِأَنْ, (TA,) [i. e. That I should not say of God aught save the truth,] and Ubeí read with ب [i. e. بِأَنْ]; (Bḍ, 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]; (Bḍ; [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,
* يَسَرٌ يُفِيضُ عَلَى القِدَاحِ وَيَصْدَعُ *
It is also used to denote an emendation, (Mughnee, Ḳ,) and a digression, or transition, (Mughnee,) like لٰكِنَّ; (TA;) as in the saying, فُلَانٌ لَا يَدْخُلُ الجَنَّةَ لِسُوءِ صَنِيعِهِ, (Mughnee,) or فُلَانٌ جَهَنَّمِىٌّ, (Ḳ,) عَلَى أَنَّهُ لَا يّيْأَسُ مِنْ رَحْمةِ ٱللّٰهِ, (Mughnee, Ḳ,) 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,
* 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 *
[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.)
It is also redundant, for the purpose of compensation; as in the saying,
* إِنَّ الكَرِيمَ وَأَبِيكَ يَعْتَمِلْ ** إِنْ لَمْ يَجِدْ يَوْمًا عَلَى مَنْ يَتَّكِلْ *
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, Ḳ:) 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.)
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; (Ṣ, Mṣb, Mughnee, Ḳ;*) 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),
* غَدَتْ مِنْ عَلَيْهِ بِعْدَ مَا تَمَّ ظِمْؤُهَا *
[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]: (Mṣb, Mughnee, Ḳ: [and a similar ex. is cited in the Ṣ:]) or, accord. to Aṣ, meaning مِنْ عِنْدِهِ [from its vicinage]: and, used in this sense, as a noun, it admits before it no other prep. than مِنْ. (Mṣb.)
عَلَيْكَ is also a verbal noun, used as an incentive: (TA:) you say, عَلَيْكَ زَيْدًا, (Ṣ, Ḳ, TA,) and بِزَيْدٍ, (TA,) meaning Take thou Zeyd; or take thou hold of Zeyd: (Ṣ, TA:) or keep thou, or cleave thou, to Zeyd: (Ḳ, 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-Jámiʼ eṣ-Ṣagheer.)
And [in like manner] you say, عَلَىَّ زَيْدًا, and بِزَيْدٍ, meaning Give thou me, or present thou to me, Zeyd: (Ṣ, TA:) [or, more commonly, bring thou to me Zeyd:] you say, عَلَىَّ بِكَذَا, meaning bring thou to me such a thing. (MA.)
عُلًى: see عَلَآءٌ.
[It is also pl. of عُلْيَا, fem. of أَعْلَى, q. v.]
عَلَاةٌ The سِنْدَان [or anvil], (Ṣ, Mgh, Ḳ, TA,) whether of شجر [app. meaning of such as are made from trees, or perhaps this is a mistranscription for صَخْر, i. e. rock], or of iron; or the زُبْرَة [i. e. iron anvil] upon which the blacksmith beats iron: (TA:) pl. [or rather coll. gen. n.] عَلًا↓. (Ṣ.)
Hence it is applied to a she-camel, as being likened thereto in respect of her hardness: you say نَاقَةٌ عَلَاةُ الخَلْقِ † [A she-camel hard, or firm, in respect of make]: (Ṣ:) or عَلَاةٌ thus applied signifies tall, or overtopping; as alsoعِلْيَانٌ↓, andعِلِّيَانٌ↓: (Ḳ, TA:) orعِلْيَانٌ↓, (TA,) orعَلْيَانٌ↓, (Ṣ,) andعِلِّيَانٌ↓, (TA,) signify, thus applied, tall and bulky; (Ṣ, TA;) or, as some say, outstripping in pace or journeying; never seen otherwise than before the other camels. (TA.)
Also A stone [placed upon two other stones called حِمَارَانِ (q. v.)] upon which is put [to dry the preparation of curd called] أَقِط: (Ṣ, Ḳ, TA:) or, as some say, a piece of rock upon which is made a circle of أَخْثَآء [or lumps of dung such as is called خِثْى (q. v.)] and bricks, or crude bricks, (لَبِن,) and ashes, and in, or upon, which أَقَط is then cooked: pl. [or coll. gen. n.] as above. (TA.)
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 therein. (Ḳ.)
عِلْوَةٌ: see عُلْوٌ.
عِلْيَةٌ: see عَلِىٌّ [of which it is said to be pl.].
عَلْوَى, accord. to IAạr, [and so in my MṢ. copy of the Ḳ,] but accord. to [other copies of] the Ḳ عَلْوَآءُ↓, (TA,) i. q: قِصَّةٌ عَالِيَةٌ [app. A story, or an affair, of a high quality]. (Ḳ, TA. [See also عَلْيَآءُ.])
عَلْوَآءُ: see what next precedes.
عَلْيَآءُ A high place; (IAth, Ḳ, TA;) a subst. in this sense, not [an epithet syn. with عُلْيَا] fem. of أَعْلَى; for if it were this, it would [by rule] be necessarily determinate; (IAth, TA;) [though] it is sometimes used as syn. with عُلْيَا, see أَعْلَى: (Mṣb:) any high, or overtopping, place: (Ṣ, Mṣb:) this is its primary meaning: (Mṣb:) and [in like manner] عَلَايَةٌ↓ signifies any high, or lofty, place; as alsoعَلْىٌ↓. (Ḳ.) And Any high thing. (Ḳ.) The head of a mountain: (Ḳ, TA:) or the head of any high, or overtopping, mountain. (TA.) And العَلْيَآءُ signifies The sky: (Ḳ, TA:) a subst., not an epithet. (TA.) مَا زَالَ مِنْهَا بِعَلْيَآءَ means He ceased not to be ennobled, and elevated in rank, or dignity, in consequence of it; i. e., a deed that he had done. (Aṣ, TA in art. بعل.)
Also ‡ A high, or an eminent, deed. (Ḳ, TA.)
عُلْوِىٌّ: see عَالِىٌّ.
عُلْوَانٌ of a book or writing, The عُنْوَان thereof; (Ṣ, Mṣb, Ḳ,* TA;) i. e. its superscription, or title; syn. سِمَةٌ. (TA.) [See arts. عن and عنو.]
عِلْيَانٌ, with kesr, (Ḳ, TA,) thus accord. to Az and ISd, but accord. to J, [in the Ṣ,] عَلْيَانٌ↓, like عَطْشَانٌ [in measure] Tall and corpulent, applied to a man, (Ṣ, TA,) and likewise to a woman: (TA:) or bulky: and tall: (Ḳ:) or bulky and tall, applied to a man and to a camel; fem. with ة: or, applied to a camel, old and bulky. (TA.) See also عَلَاةٌ, in two places.
Also, عِلْيَانٌ, The male hyena: (Ḳ, TA:) or a tall hyena. (TA.)
And A high, or loud, voice, as alsoعِلِّيَانٌ↓. (Ḳ.)
And Household-goods, or furniture and utensils; syn. مَتَاعٌ. (TA, as from the Ḳ; and TḲ; but not in my MṢ. copy of the Ḳ, nor in the CK.)
عَلَآءٌ inf. n. of عَلِىَ (Ṣ, Mgh, Mṣb) in the phrase عَلِىَ فِى الشَّرَفِ (Ṣ, Mgh) or فِى المَكَارِمِ: (Mṣb:) and [used as a simple subst.] it signifies High, or elevated, rank or station; or eminence, or nobility; (Ḳ;) as alsoعُلًى↓, andمَعْلَاةٌ↓; (Ṣ;) or this last signifies the acquisition of high, or elevated, rank or station, or of eminence, or nobility; (Ḳ;) [or, agreeably with analogy, a cause, or means, of acquiring high, or elevated, rank &c.; being originally مَعْلَوَةٌ, of the measure مَفْعَلَةٌ, like مَبْخَلَةٌ and مَجْبَنَةٌ &c.;] and its pl. is مَعَالٍ, (Ṣ, Mṣb,) whence مَعَالِى الأُمُورِ i. e. مكتسب الشرف [a strange explanation of a pl. by a sing., app. meaning (the affairs, or actions, that are) the cause, or means, of acquiring high, or elevated, rank &c.]. (Mṣb.)
أَبُو العَلَآءِ [is a name for The kind of sweet food called] الفَالُوذَجُ [and الفَالُوذُ, q. v.]. (Ḥar pp. 228.)
عَلُوٌّ, like عَدُوٌّ [in measure], an epithet used in the phrase رَجُلٌ عَلُوٌّ لِلرِّجَالِ [app. meaning A man wont to exalt himself to other men]. (TA.)
عَلِىٌّ High, elevated, or lofty; (Ṣ, Ḳ;) applied to a thing; (Ḳ;) [and] so عَالٍ↓: (Mṣb:) so, too, the former, [and more commonly so,] in respect of rank, condition, or state; eminent, or noble: andعِلْيَةٌ↓ is a pl. thereof in the latter sense; like as صِبْيَةٌ is of صَبِىٌّ; [or, as some hold a word of this form and class to be, a quasi-pl. n.;] as in the saying, فُلَانٌ مِنْ عِلْيَةِ النَّاسِ [Such a one is of the high in rank, &c., of men]; (Ṣ;) or عِلْيَةٌ, as alsoعِلْىٌ↓, [which latter is of a form proper to quasi-pl. ns. by common consent,] signifies the great in respect of estimation, rank, or dignity, of men, thus used in a pl. sense. (Ḳ.)
It signifies also Strong, robust, or powerful: (Ḳ, TA:) and hence it is used as a proper name of a man; (Ḳ,* TA;) and it may be also from the meaning of highness of rank &c., eminence, or nobility. (TA.)
العَلِىُّ as a name of God signifies [The High: or the Most High, like الأَعْلَى↓; i. e.] He above whom is nothing. (TA.)
عَلِيُّونَ [is also a pl. of عَلِىٌّ, and] signifies Persons alighting, or abiding, in the high parts of a country; in this sense opposed to سُفْلِيُّونَ:
and it signifies also Persons having opulence, and eminence, or nobility; in this sense likewise opposed to سُفْلِيُّونَ. (TA.)
عَلِيَّةٌ applied to a she-camel means Having strength to bear her burden; as alsoمُعْتَلِيَةٌ↓ andمُسْتَعْلِيَةٌ↓: and you say نَاقَةٌ حَلِيَّةٌ عَلِيَّةٌ, the former epithet meaning pleasing in appearance and pace, and عالية [an evident mistranscription for عَلِيَّةٌ] meaning excelling. (TA.)
And one says, فُلَانٌ هَيىْءٌ عَلِىٌّ, meaning [Such a one is a person of goodly form or aspect or the like,] one who acts effeminately to women. (TA.)
عِلِىٌّ i. q. عُلُوٌّ↓ [an inf. n. of 1, q. v.]. (Ḳ, TA.) Hence the reading of Ibn-Mesʼood [in the Ḳur xxvii. 14], ظُلْمًا وَعِلِيًّا [By reason of wrongfulness and self-exaltation]. (TA.)
عُلَاوَةٌ: see عُلْوٌ.
عُلَاوَةُ الرِّيحِ means The windward side; the side, or quarter, from which the wind blows; with respect to the game, or object of the chase; (Ṣ, TA;) and with respect to a man: (TA:) opposed to سُفَالَتُهَا. (Ṣ, Mṣb,* TA.) [See 1, last quarter.]
عِلَاوَةٌ Anything that one has raised and put, (Ṣ,) or a thing that one has hung, upon a camel, after the loading him (Ṣ, Mgh, Mṣb) completely, such as the water-skin and the سَفُّود [q. v.], (Ṣ,) or such as the [small leathern water-bag called] إِدَاوَة and the سُفْرَة [q. v.]: (Mgh, Mṣb:) or a thing that is put between the two equiponderant burdens, (Ḳ, TA,) after the binding of them upon the camel or other animal: (TA:) pl. عَلَاوَى, (Ṣ,) or عِلَاوَاتٌ. (Mṣb.)
Also A superaddition of anything; as meaning something added. (Ḳ, TA.) One says, أَعْطَاهُ أَلْفَ دِينَارٍ وَدِينَار عِلَاوَة [as though the phrase were, وَدِينَارَ عِلَاوَة, but the right reading is app. وَدِينَارًا عِلَاوَةً, i. e. He gave him a thousand deenárs, and a deenár as a superaddition, or over and above]. (TA.)
And † The upper, or uppermost, part of the head, or of the neck: (Ḳ:) or the head of a human being as long as it remains upon the neck: one says, ضَرَبَ عِلَاوَتَهُ i. e. رَأْسَهُ † [He smote his head, app. meaning he beheaded him]: (Ṣ:) or ضَرَبَ عِلَاوَةَ رَأْسِهِ, which is tropical: (Mgh:) and سَبَتَ عِلَاوَتَهُ † he smote his neck [so as to decapitate him]: (Ṣ and M in art. سبت:) and سُبِتَتْ عِلَاوَتُهُ ‡ His head was cut off; a tropical phrase. (A in that art.)
عَلَايَةٌ: see عَلْيَآءُ.
عِلِّيَانٌ: see عَلَاةٌ, in two places:
عِلِّىٌّ: see عِلِّيُّونَ.
عُلِّيَّةٌ, (Ṣ, Mṣb, Ḳ,) with damm, (Mṣb, Ḳ,) the ل, which is meksoorah, being with teshdeed, as is also the ى, (TA,) of the measure فُعِّيلَةٌ, like مُرِّيقَةٌ [n. un. of مُرِّيقٌ], (Ṣ,) originally عُلِّيوَةٌ, (Ṣ, Mṣb,) from عَلَوْتُ; (Ṣ;) and عِلِّيَّةٌ, with kesr, (Ṣ, Mṣb, Ḳ,) of the measure فِعِّيلَةٌ; or, as some say, from a reduplicate root, and of the measure فُعْلِيَّةٌ; adding that there is no instance of فُعِّيلَةٌ in the language; (Ṣ;) [therefore it is also mentioned in art. عل;] An upper chamber; or a chamber in the upper, or uppermost, story; syn. غُرْفَةٌ: (Ṣ, Mṣb, Ḳ:) pl. عَلَالِىُّ. (Ṣ, Mṣb, Ḳ.)
And عِلِّيَّةٌ, it is said, may signify also The board upon which is placed the مِعْيَار [or assay-balance]. (Ḥar p. 550.)
عِلِّيُّونَ, [said to be] a pl. of which the sing. is عِلِّىٌّ↓, (Ḳ and TA in this art. and in art. عل,) orعِلِّيَّةٌ↓ or عُلِّيَّةٌ, or a pl. having no sing., (Ḳ and TA in art. عل,) [or rather it is from a Hebr. word, as I have stated in art. عل,] A place in the Seventh Heaven, to which ascend the souls of the believers: (Ḳ, TA:) or the highest of the places: or a certain thing above another thing; [a word] of which the sing. is not known, nor the fem.: or loftiness above loftiness: or the Seventh Heaven [altogether]: or the دِيوَان [or register, or place of reckoning,] of the guardian angels, to which are brought up the reports of the deeds of the righteous: (TA:) or Paradise: or the right leg [or pillar] of the عَرْش [which is vulgarly held to mean the throne of God]: or [the lote-tree called] سِدْرَةُ المُنْتَهَى [respecting which see art. سدر]. (Ḥar p. 5.) [See also other explanations in art. عل.]
عَالٍ: see عَلِىٌّ.
[Hence,] رَجُلٌ عَالِى الكَعْبِ † A man who is elevated, exalted, eminent, or noble. (Ḳ. [See also كَعْبٌ.]) It is said in a trad. respecting Keyleh, لَا يَزَالُ كَعْبُكِ عَالَيًا, meaning May thou not cease to be elevated, or noble; exalted above such as treats, or regards, thee with enmity. (TA.)
مِنْ عَالٍ signifies the same as مِنْ عَلِ, q. v. (Ṣ, Ḳ.)
عَالِيَةُ الدَّمِ, said of the حَائِض, means One whose blood rises above the water. (TA.)
[عَالٍ applied to a word, or form of word, signifies † Of high authority, approved, or chaste: and hence, usual, or common: see أَعْلَى.]
عَالِيَةٌ [a subst. from عَالٍ, rendered such by the affix ة]: see عُلْوٌ.
Also [particularly] The upper portion of the spear-shaft; (Ḳ, TA;) سَافِلَةٌ signifying the “lower portion” thereof: (TA:) or the head (رأس) thereof: or the half that is next to the iron head: (Ḳ, TA:) or the part, of the spear, that is below the iron head: (Er-Rághib, TA:) or the portion, of the spear, that enters the iron head, extending to the third part thereof [i. e. of the shaft; so that it signifies the uppermost of the three equal portions of the shaft]: (Ṣ, TA:) pl. عَوَالٍ, which some explain as meaning the iron heads of spears. (TA. [See an ex. of the pl. in a verse cited voce زُجٌّ.]) Also A straight spear-shaft. (TA.)
And The [upper] part, of a valley, whence the water thereof descends. (TA.)
العَالِيَةُ, also, is The region above Nejd, extending to the land of Tihámeh, (Ṣ, Mgh, Mṣb, Ḳ,) and to the part behind Mekkeh, (Ṣ, Ḳ,) i. e. [to] El-Ḥijáz and what is next to it: (Ṣ:) and it is said that the عَالِيَة of El-Ḥijáz is the higher and more elevated part thereof, forming a wide extent of country. (TA.) And [its pl.] العَوَالِى, (Ḳ, TA,) as also العَالِيَةُ, (TA,) is applied to Certain towns, or villages, in the exterior of El-Medeeneh, (Ḳ, TA,) the nearest four miles distant from it, and the most distant, in the direction of Nejd, eight. (TA.)
عَالِىٌّ Of, or relating to, the region called العَالِيَة; (Ṣ, Ḳ;) and soعُلْوِىٌّ↓, (Ṣ, Mṣb, Ḳ,) with damm, (Mṣb, Ḳ,) which is anomalous. (Ṣ, Mṣb, Ḳ.)
أَعْلَى Higher, and highest; contr. of أَسْفَلُ: (M and Mṣb and Ḳ in art. سفل:) the fem. is عُلْيَا; (TA;) which is like دُنْيَا and قُصْيَا, with و changed into ى; (ISd, TA voce بُقْوَى;) and of which the pl. is عُلًى, like as كُبَرٌ is of كُبْرَى. (Mṣb, TA.) See عَلِىٌّ.
One says شَفَةٌ عُلْيَا andعَلْيَآءُ↓, but the former is the more usual, meaning An upper lip. (IAmb, Mṣb, TA.)
عُلْيَا مُضَرَ means The higher [app. in respect of territory (see a note in p. xi. of the preface to this work)] of Mudar; (Ḳ, TA;) said to denote Kureysh and Keys; the rest being called سُفْلَى مُضَرَ. (TA.)
And one says, جَآءَ مِنْ أَعْلَى وَأرْوَحَ, meaning It came from the sky and the place whence the wind blows. (TA.)
أَعْلَى applied to a word, or form of word, means † [Of higher authority, more approved, or more chaste; and also, hence, as frequency of usage is a necessary condition of فَصَاحَةٌ, q. v.,] more usual or common. (M and TA in art. قر.)
One says also, هُمْ بِهِمْ أَعْلَى عَيْنًا i. e. † They are most knowing respecting them, and most acquainted with their state, or condition. (TA.)
And هُوَ أَعْلَى بِكُمْ عَيْنًا i. e. † He is in the highest degree a magnifier, or honourer, of you; ye being greatly esteemed by him. (TA.)
اليَدُ العُلْيَا † The abstinent, or chaste, hand: or the expending, or disbursing, hand. (TA.)
مَعْلَاةٌ: see عَلَآءٌ.
المُعَلَّى The seventh of the arrows of the game called المَيْسِر; (Aṣ, AʼObeyd, Ṣ, M, Mgh, Ḳ;) the most excellent of them; it has seven notches; and it obtains seven shares [of the slaughtered camel] when it wins, and occasions the imposition of seven fines when it does not win. (M, TA.) [See an ex. in a verse cited voce رَقِيبٌ.]
المُعَلِّى: see 2.
Also He who comes to the milch beast [meaning the she-camel, when she is to be milked,] from the direction of her left side: (Ṣ, Ḳ:) 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 [thus standing on the left side] is called المُعْلِّى andالمُسْتَعْلِى↓; and the holder, البَائِنُ: thus in the M: orالمُسْتَعْلِى↓ is he who stands on the left side of the milch beast: or he who takes the milking-vessel with his left hand and milks with his right hand: or he who milks from the left side. (TA.)
أَتَيْتُهُ مِنْ مُعَالٍ: see أَتَيْتُهُ مِنْ عَلِ.
مُعْتَلٍ † Having ability, or power; as alsoمُسْتَعْلٍ↓. (TA.)
[Hence,] المُعْتَلِى signifies † The lion; (Ḳ, TA;) because of his strength. (TA.)
See also عَلِىٌّ, last quarter.
هُوَ غَيْرُ مُعْتَلٍ فِى الأَمْرِ means He is not one who falls short, or falls short of doing what is requisite, or who is remiss, in the affair; like غَيْرُ مُؤْتَلٍ. (TA.)
المُتَعَالِى, as a name of God, He who is great, or supremely great, above the lie [or lying imputation] of the forgers of falsehood: or the High: and the Most high; who is higher than every [other] high one: (TA:) or He who has ascendency over everything by his power: or He who is great, and exalted, or supremely exalted, above [the ascription of] the attributes of the created beings. (Ksh, Bḍ.)
مُسْتَعْلًى The near, i. e. left, side of a she-camel: you say, أَتَيْتُ النَّاقَةَ مِنع قِبَلِ مُسْتَعْلَاهَا i. e. مِنْ قِبَلِ إِنْسِيِّهَا [I came to the she-camel from the direction of her near, or left, side]. (TA.)
مُسْتَعْلٍ: see مُعْتَلٍ; and عَلِىٌّ, last quarter:
and see also المُعَلِّى, in two places.
اليَدُ المُسْتَعْلِيَةُ means † The hand of him who takes by force, and of the plunderer, and the like: opposed to اليَدُ المُسْتَخْفِيَةُ: the Sunneh ordains that the latter shall be cut off [except in certain cases] but not the former. (TA in art. خقى.)