عَلِمَهُ
1.
, aorist
عَلَمَ
, verbal noun عِلْمٌ, He knew it; or he was, or became, acquainted with it; synonym 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, according 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 article 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 explained in the Msb in article يقن]; العِلْمُ being synonym 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,]
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 Qur'an, 8:62, 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 synonym with عَرَفَ, it has a single objective complement: (Msb:) it has two objective complements in the saying, in the Qur'an, 60:10, فَإِنْ عَلِمْتُمُوهُنَّ مُوءْمِنَاتٍ [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 (according 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:) according to IB, these two verbs are not used as synonym except in the imperative forms: (TA:) [or] عَلِمَ الأَمْرَ and تَعَلَّمَهُ are synonym as signifying أَتْقَنَهُ [apparently meaning he knew, or learned, the case, or affair, soundly, thoroughly, or well: see article 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 synonym with تَيَقَّنَهُ; an explanation of عَلِمَ in the Msb, as mentioned above, being تَيَقَّنَ]. (K, TA.) And الجَمِيعُ تعالمهُ means عَلِمُوهُ [i. e. All knew him; &c.]. (S, K.)وَأَعْلَمُ عِلْمَ اليَوْمِ وَالْأَمْسِ قَبْلَهُوَلٰكِنِّنِى عَنْ عِلْمِ مَا فِى غَدٍ عَمِ
2.
عَلِمْتُ عِلْمَهُ [lit. I knew his knowledge, or what he knew, apparently 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 article خبر: and see غَبَنُوا خَبَرَهَا, in article غبن.)
3.
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,
[And I certainly knew that thou wouldst, or that she would, assuredly come in the evening]. (TA in article شهد.) And يَعْلَمُ اللّٰهُ [God knoweth] is a form of asseveration. (IAth, TA voce قَيْرَوَانٌ: see an example in article قير.)وَلَقَدْ عَلِمْتُ لَتَأْتِيَنَّ عَشِيَّةً
4.
عَلُمَ, agreeably with what is said in the M, which is عَلُمَ هُوَ نَفْسُهُ, according 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:) according to IB, i. q.
تعلّم [q. v., as intrans.]: and he was, or became, equal to the
عُلَمَاء [plural of عَالِمٌ and of عَلِيمٌ]. (TA.)
5.
عَالَمَهُ فَعَلَمَهُ, aorist
عَلُمَ
: see 3.
6.
7.