1 سَبَحَ ,
aor. سَبَحَ ,
inf. n. سَبْحٌ (Msb,
K) and سِبَاحَةٌ,
(S, * K,) or the latter is a simple subst., (Msb,) He
swam, syn. عَامَ,
(S, * K,) بِالنَّهْرِ and فِيهِ [in
the river],
(K,) or rather بِالمَآءِ (MF,
TA) orفى المَآءِ (Msb)
[i. e. in
the water],
for it is likewise in the sea, and in a pool, and also in any expanse: (MF, TA:)
[or he
swam upon the surface, without immersing himself; for,]
accord. to Z, there is a difference between عَوْمٌ and سِبَاحَةٌ;
the former signifying the coursing along in water with immersion of oneself;
and the latter, the coursing
along upon water without immersion of oneself. (MF,
TA.) ― -b2- [Hence,] النُّجُومُ تَسْبَحُ فِى الفَلَكِ (A,
TA) (tropical:) The
stars [swim, or glide
along, or] pass
along, in the firmament, with a spreading forth. (TA.)
It is said in the Kur xxi. 34 and xxxvi. 40, with reference to the sun and the
moon, (Bd and Jel in xxi. 34,) with which the stars are meant to be included, (Jel
ibid.,) كُلٌّ فِى فَلَكٍ يَسْبَحُونَ,
i. e. (assumed tropical:)All [glide or] travel
along swiftly, [in
a firmament,] like
the swimmer (Bd
and Jel ibid.) upon
the surface of the water,(Bd
ibid.,) or in
the water; (Jel
ibid.;) wherefore the form of the verb used is that which is appropriate to
rational beings, (Bd and Jel ibid.,) swimming being the act of such beings. (Bd
ibid.) ― -b3- And [hence] one says, سَبَحَ ذِكْرُكَ الشَّمْسِ وَ القَمَرِ ↓مَسَابِحَ (tropical:)
[Thy
fame has travelled as far as the sun and the moon; lit., swum
along the tracts along which swim the sun and the moon].
(A, TA.) ― -b4- [Hence, likewise, as inf. n. of سَبَحَ,
aor. as above,] سَبْحٌ also
signifies (tropical:) The running of
a horse (S, L, K, * TA) in
which the fore legs are stretched forth well [like
as are the arms of a man in swimming].
(L, K, * TA.) ― -b5- And (assumed tropical:) The being
quick, or swift. (MF.)
― -b6- And (assumed tropical:) The being, or becoming,
remote. (MF.)
― -b7- And (assumed tropical:) The travelling
far. (K.)
You say, سَبَحَ فِى الأَرْضِ (assumed
tropical:) He
went, or travelled,
far, in, or into,
the land, or country: (O,
TA:) and سَبَخَ:
both thus expl. by Abu-l-Jahm El-Jaafaree. (TA.) ― -b8- And (assumed tropical:)
The journeying
for the purpose of traffic (تَقَلُّب [q.
v.]); and [a people's] becoming
scattered, ordispersed,
in the land, or earth. (K.)
And (assumed tropical:) The busying
oneself in going to and fro, or seeking
gain,(IAar,
TA,) and occupying
oneself according to his own judgment or discretion,
in the disposal or management
of affairs, in respect of the means of subsistence. (IAar,
S, K, TA.) You say, فُلَانٌ يَسْبَحُ النَّهَارَ كُلَّهُ فِى طَلَبِ المَعَاشِ (tropical:)
[Such
a one busies himself in going to and fro, or occupies
himself according to his own judgment or discretion,
in seeking the means of subsistence].
(A, TA.) And سَبَحَ فِى حَوَائِجِهِ (assumed
tropical:) He
occupied himself according to his own judgment or discretion
in the accomplishment of his needful affairs. (Msb.)
― -b9- As used in the Kur [lxxiii. 7], where it is said, إِِنَّ لَكَ فِى النَّهَارِ سَبْحًا طَوِيلًا,
it is variously explained: (S, TA:) accord. to Katádeh (S) and El-Muärrij, (S,
TA,) the meaning is, (assumed tropical:) [Verily
thou hast in the day-time] long
freedom from occupation; (S,
K, * TA;) and in this sense, also, its verb is سَبَحَ,
aor. سَبَحَ :
(JM:) [thus it has two contr. significations:] or, accord. to Lth, (assumed
tropical:) leisure
for sleep: (TA:)
accord. to AO, the meaning is, (assumed tropical:) long-continued
scope,or room,
for free action; syn. مُتَقَلَّبًا طَوِيلًا:
and accord. to ElMuärrij, it means also (assumed tropical:) coming
and going: (S,
TA:) accord. to Fr, the meaning is, (assumed tropical:) thou
hast in the day-time the accomplishment of thy needful affairs: (TA:)
or the meaning is, (assumed tropical:) [long] occupation
of thyself in thy affairs of business; not
being free from occupation therein for the reciting of the Kur-án. (Jel.) Some
read سَبْخًا,
which has nearly the same meaning as سَبْحًا.
(Zj, TA.) ― -b10- As inf. n. of سَبَحَ,
(TK,) it signifies also (assumed tropical:) The state ofsleeping. (K.)
And as such also, (TK,) (assumed tropical:) The being
still, quiet, or motionless. (K.)
― -b11- [Also (assumed tropical:) The glistening of
the mirage.] You say,سَبَحَ السَّرَابُ,
or الآلُ,
meaning لَمَعَ [i.
e. (assumed tropical:) The
mirage glistened].
(O.) ― -b12- And (assumed tropical:) The digging, or burrowing, in
the earth, or ground. (K, * TA.) You say of the jerboa, سَبَحَ فِى الأَرْضِ (assumed
tropical:)He
dug, or burrowed,
in the earth, or ground. (O,
TA.) ― -b13- And (assumed tropical:) The being
profuse in
speech. (K.) You say, سَبَحَ فِى الكَلَامِ (assumed
tropical:) He
was profuse in speech. (O,
TA.) ― -b14- See also the next paragraph. in two places.
2 تَسْبِيحٌ signifies
The declaring [God] to
be far removed, or free,
from every imperfection or impurity, or
from everything derogatory from [his] glory; syn. تَنْزِيهٌ,
(S, O, Msb, TA,) and تَقْدِيسٌ:
(Msb:) the magnifying,
celebrating, lauding, or praising, and glorifying, God;
and declaring Himto
be far removed, or free,
from everything evil. (TA.)
You say, سَبَّحَ ا@للّٰهَ,
(T, A, Mgh, Msb, TA,) and سبّح لِلّٰهِ,
(Kur lvii. 1 &c., and A,) in which the ل is
redundant, (Jel in lvii. 1 &c.,) inf. n. تَسْبِيحٌ,
and سُبْحَانٌ is
a subst. that [sometimes] stands in the place of the inf. n., (T, TA,) or it is
an inf. n. of which the verb is سَبَحَ,
(K, TA,) He
declared God to be far removed, orfree,
from every imperfection or impurity &c.,
(A, Mgh, TA,) or from
what they say [of
Him] who
disacknowledge[his
attributes];
(Msb;) [i. e. he
declared, or celebrated, orextolled,
the perfection or purity, or absolute
glory, of God;]
and he
magnified, celebrated, lauded, or praised,
God, by the mention of his names, saying سُبْحَانَ ا@للّٰهِ and the
like: (Msb:)
and سبّح [alone],
(Mgh, K,) inf. n. تَسْبِيحٌ,
(K,) he
said سُبْحَانَ ا@للّٰهِ;
(Mgh, K;) as also ↓ سَبَحَ ,
inf. n. سُبْحَانٌ;
(K, TA;) the latter, which is like شَكَرَ,
inf. n. شُكْرَانٌ,
a dial. var. mentioned by ISd; and no regard should be paid to the saying of
Ibn-Ya'eesh and others, that سبحان is
an inf. n. of which the verb is obsolete: accord to El-Mufaddal, سُبْحَانٌ is
the inf. n. of ↓ سَبَحَ signifying he
raised his voice with supplication, or prayer,
and magnification or celebration orpraise [of
God, as when one says سُبْحَانَ ا@للّٰهِ or the
like];
and he cites as an ex., قَبَحَ ا@لْإِِلٰهُ وَجُوهَ تَغْلِبَ كُلَّمَا
سَبَحَ الحَجِيجُ وَ كَبَّرُوا إِِهْلَالَا
[May
God remove far from good, or prosperity, orsuccess,
the persons (وُجُوهَ here
meaning نُفُوسَ)
of the tribe of
Teghlib, whenever the pilgrims raise their voices with supplication, &c., and
say اَللّٰهُ أَكْبَرْ, ejaculating لَبَّيْكَ].
(MF, TA.)وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ,
in the Kur ii. 28, is a phrase denotative of state, (Ksh, Bd, Jel,) meaning While
we declare thy remoteness from evil [of
every kind],
(Ksh, Bd,) or while
we say سُبْحَانَ ا@للّٰهِ,
(Jel,) praising
Thee, (Ksh,)
[or with
the praising of Thee, i.
e.] making
the praising of Thee to be an accompaniment, or adjunct,
to our doing that: (Ksh,
Bd, Jel:) so that we are the more worthy to be appointed thy vice-agents. (Ksh,
* Bd, * Jel.) فَسَبِّحْ بِا@سْمِ رَبِّكَ العَظِيمِ,
in the Kur lvi. 73 and last verse, means Therefore
declare thou the remoteness from what is unsuitable to his majesty by mentioning
the name of thy Lord, or by
mentioning the Lord, for
the pronouncing of the name of a thing is the mentioning of it, [i. e., of the
thing itself,] the
great name,
orthe
great Lord:
(Bd:) or it means therefore
pray thou commencing with, or uttering,
the name of thy Lord [the
great name
or Lord]: (Kull p. 211:) [for] ― -b2- تَسْبِيحٌ also
signfies The act of praying. (K,
Msb.) You say, سَبَّحَ meaningHe
prayed. (A,
Mgh.) And [particularly] He
performed the[supererogatory] prayer
of [the
period termed] الضُّحَى.
(TA.) And فُلَانٌ يُسَبِّحُ اللّٰهَ,
i. e. ↓ يُصَلِّى السَّبْحَةَ ,
meaning Such
a one performs prayer to God, either obligatory orsupererogatory: [but
generally the latter: (see سُبْحَةٌ:)]
andيُسَبِّحُ عَلَى رَاحِلَتِهِ performs
supererogatory prayer [upon
his camel that he is riding].
(Msb.) It is said in the Kur [iii. 36],وَسَبِّحْ بِا@لْعَشِىِّ وَا@لْإِِبْكَارَ,
i. e. And
pray thou [in
the evening, orthe
afternoon, and the early morning].
(TA.) And it is related of 'Omar, أَنَّهُ جَلَدَ رَجُلَيْنِ سَبَّحَا بَعْدَ العَصْرِ,
meaning [That
he flogged two men] who
prayed [after
the prescribed time of the afternoon-prayer].
(S, TA.) You say also, بِيَدِهِ يُسَبِّحُ بِهَا ↓سُبْحَةٌ [i.
e. In
his hand is a string of beads by the help of which he repeats the praises of
God: see سُبْحَةٌ,
below]. (A, Msb. *) ― -b3- Also The making
an exception, by saying إِِنْشَآءَ اللّٰهُ [If
God will]:
because, by so saying, one magnifies God, and acknowledges that one should not
will unless God will: and thus is expl. the saying in the Kur [lxviii. 28], أَلَمْ أَقُلْلَكُمْ لَوْ لَا تُسَبِّحُونَ [Did
I not say to you, Wherefore will ye not make an exception? addressed
to the owners of a garden, who swore that they would certainly cut its fruit
when they should be entering upon the time of morning, they not making an
exception ]. (TA.) 3 سابحهُ ذ ,
[inf. n. مُسَابَحَةٌ,] i.
q.رَاسَاهُ,
(T and K in art. رسو,)
i. e. He
swam with him. (TK
in that art.) [And app. also He
vied, or contended,
with him in swimming.]
4 اسبحهُ He
made him to swim (K,
TA) فِى المَآءِ[in
the water]
or فَوْقَ المَآءِ [upon
the water].
(TA.) سَبْحَةٌ Garments
of skins: (K:)
or, accord. to Sh, سِبَاحٌ,
which is the pl., signifies shirts
of skins, for boys: AO
corrupted the word, relating it as written سُبْجَةٌ, with ج,
and with damm to the س;
whereas this signifies a black [garment of the kind called] كِسَآء:
and a verse cited by him as presenting an ex. of its pl., in its last word, is
from a poem of which each verse has for its fundamental rhyme-letter the
unpointed ح:
ISd, in art. سبج,
mentions سِبَاجٌ as
signifying garments of skin, and having سبجة for
its sing.; but says that the word with the unpointed ح is
of higher authority; though he also states it, in the same art., to have been
corrupted by AO. (TA.) ― -b2- [A meaning belonging to سُبْحَةٌ (q.
v.) is assigned in some copies of the K to سَبْحَةٌ.]
-A2- السَّبْحَةُ,
(K,) or سَبْحَةُ,
from سَابِحٌ as
an epithet applied to a horse, or mare, (IAth, TA,) is a proper name of A
horse, or mare,
belonging to the Prophet:(IAth,
K, TA:) and of another
belonging to Jaafar the son of Aboo- Tálib; (K;)
or this was a
mare named سَمْحَةُ:
(O:) and of another
belonging to another. (K.) سُبْحَةٌ Beads (S,
Msb, K, TA) strung (Msb,
TA) upon
a string or thread, (TA,)
[ninety-nine
in number, and having a mark after each thirtythree,] with
which (by
counting them, K) one
performs the act termed التَّسْبِيح [meaning the
repetition of the praises of God, generally
consisting in repeating the words سُبْحَانَ ا@للّٰهْ thirtythree
times, الحَمْدُ لِلّٰهْ thirty-three
times, and اَللّٰهُ أَكْبَرْ thirty-three
times, which is done by many persons after the ordinary prayers, as a
supererogatory act]: (S, A, Msb, K:) its appellation implies that it is an
Arabic word; but Az says that it is post-classical: its pl. is سُبَحٌ(Msb)
and سُبُحَاتٌ also.
(Har p. 133.) See 2, last sentence but one. ― -b2- Also Invocation
of God; or supplication: (K:)
and prayer, (A,
Msb,) whether
obligatory orsupererogatory: (Msb:)
or supererogatory
praise; (S;)
andsupererogatory
prayer; (S,
A, Mgh, K;) because of the تَسْبِيحٌtherein.
(Mgh.) You say, فُلَانٌ يُصَلِّى السُّبْحَةَ,
expl. above; see 2, in the latter part of the paragraph. (Msb.) And قَضَىسُبْحَتَهُ He
performed, or finished,
his prayer: (A:)
or قَضَيْتُ سُبْحَتِى meansI
performed, or finished,
my supererogatory praise andsuch
prayer. (S.)
And صَلَّى السُّبْحَةَ He
performed the supererogatory prayer: (A:)
and سُبْحَةَ الضُّحَى [the
supererogatory prayer of the period termed الضُّحَى].
(Msb.) ― -b3- سُبْحَةُ ا@للّٰهِ,
(IAth, K, TA,) with damm, (TA, [but in my MS. copy of the K written سَبْحَة,
and so in the CK,]) means (assumed tropical:) The
greatness, or majesty,
of God:(IAth,
K, TA:) or [the pl.] السُّبُحَاتُ,
occurring in a trad., means (assumed tropical:) the
greatness, or majesty,
and the light[or splendour], of
God: (Msb:)
or by the saying سُبُحَاتُ وَجْهِرَبِّنَا,
with damm to the س and ب,
is meant (assumed tropical:)the
greatness, or majesty,
of the face of our Lord: (S:)
orسُبُحَاتُ وَجْهِ ا@للّٰهِ means
(assumed tropical:) the
lights [orsplendours],
(K,) or, accord. to ISh, the
light [or splendour],
(TA,) of
the face of God: (ISh,
K, TA:) some say that سُبُحَاتُالوَجْهِ means
(assumed tropical:) the
beauties of the face;because,
when you see a person of beautiful face, you say,سُبْحَانَ ا@للّٰهِ [to
express your admiration]: and some, that [when it relates to God] it denotes a
declaration of his being far removed from every imperfection; meaning سُبْحَانَ وَجْهِهِ.
(TA. [See سُبْحَان.])
One says, [addressing God,] أَسْأَلُكَ بِسُبُحَاتِوَجْهِكَ الكَرِيمِ,
with two dammehs, meaning (tropical:) [I
ask Thee] by
the evidences of thy greatness, or majesty, [or of
the greatness, or majesty,
of thy glorious face,] by
the acknowledgement whereof thy praise is celebrated. (A.)
― -b4- السُّبُحَاتُ also
signifies (assumed tropical:) The
places of prostration [probably
meaning in
the reciting of the Kur-án].
(K.) -A2- Also, i. e. [the sing.,] سُبْحَةٌ, A
piece of cotton.(TA.) سُبْحَانٌ is
the inf. n. of سَبَحَ as
syn. with سَبَّحَ [q.
v.]; (K, TA;) and is a subst. that [sometimes] stands in the place of the inf.
n. of the latter of these verbs, i. e. in the sense ofتَسْبِيحٌ.
(T, TA.) ― -b2- سُبْحَانَ is
a proper name in the sense ofالتَّسْبِيح,
and [for this reason, and also because it ends with اand ن,]
it is imperfectly decl., and is also invariable; being put in the accus. case in
the manner of an inf. n. (Mgh.) You say سُبْحَانَ ا@للّٰهِ,
meaning I
declare [or celebrate or extol] the
remoteness, or freedom,
of God [from
every imperfectionor impurity, or from
everything derogatory from his glory,i.
e.] from
the imputation of there being any equal to Him, or any companion, or anything
like unto Him, or anything contrary to Him; or from
everything that should not be imputed to Him: (L:)
[I
declare, or celebrate, or extol,
his absolute perfection or glory or purity: or extolled
be his absolute perfection &c.:]
or I
declare the remoteness of God, or his
freedom (بَرَآءَة), from
evil, (Zj,
* S, K, TA,) orfrom
every evil; (TA;)
and [especially] from
the imputation of his having a female companion, and offspring: (K:)
or I
declare God's being very far removed from all the foul imputations of those who
assert a plurality of gods: (MF:)
[it sometimes implies wonder, and may well be renderedhow
far is God from every imperfection! &c.:]
in this case,سبحان is
a determinate noun; (K;) i. e., a generic proper name, for التَّسْبِيح,
like as بَرَّةُ is
for البِرُّ.
(MF:) Zj says, (TA,) it is put in the accus. case in the manner of an inf. n.;
(S, K;) i. e., as the absolute complement of a verb understood; the phrase with
the verb supplied being أُسَبِّحُ اللّٰهَ سُبْحَانَهُ;
(MF;) meaning أُبَرِّئُاللّٰهَ مِنَ السُّوْءِ بَرَآءَةً;
(S, K, MF;) سبحان thus
supplying the place of the verb: accord. to Ibn-El-Hájib and others, when it is
prefixed to another noun or pronoun, governing it in the gen. case, it is a
quasi-inf. n.; and when not so prefixed, it is a proper name, imperfectly decl.:
but to this it is objected that a proper name may be thus prefixed for the
purpose of distinction, as in the instances of حَاتِمُ طَيِّئٍ and زَيْدُ الفَوَارِسِ:
some say that it is an inf. n. of an obsolete verb; but this assertion is not to
be regarded; for, as an inf. n., its verb is سَبَحَ,
like شَكَرَof
which the inf. n. is شُكْرَانٌ:
others say that it may be an inf. n. of سَبَّحَ,
though far from being agreeable with analogy: and some derive it from السَّبْحُ as
signifying the act of swimming, or the being quick, or swift, or the
being, or becoming, remote, &c.: (MF:) [hence F adds,] or the phrase
above-mentioned denotes quickness in betaking oneself to God, and agility in
serving, or obeying, Him; [and therefore may be rendered I
betake myself quickly to the service of God, and am prompt in obeying Him;]
(K;) so accord. to ISh, to whom a man presented himself in a dream, and
indicated this explanation of the phrase, deriving it from سَبَحَ الفَرَسُ [
the horse ran stretching forth his fore legs, as one does with his arms in
swimming ]. (L.) فَسُبْحَانَ ا@للّٰهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونُ,
[in which سبحان is
used in the place of the inf. n. of سَبَّحَ,
andسَبِّحُوا is
understood before it,] in the Kur [xxx. 16], meansTherefore
perform ye prayer to God [or declare
ye the remoteness of God from every imperfection &c.] when
ye enter upon the time of evening and when ye enter upon the time of daybreak. (Fr,
TA.) And سُبْحَانَ ا@للّٰهِ عَمَّا يَصِفْونَ,
in the Kur xxiii. 93, means Far [or how
far] is
God from that bywhich
they describe Him!
(Jel.) One says also, سُبْحَانَكَ ا@للّٰهُمَّوَبِحَمْدِكَ,
meaning سَبَّحْتُكَ بِجَمِيعِ آلَائِكَ وَبِحَمْدِكَ سَبَّحْتُكَ [i.
e. I
glorify Thee by enumerating all
thy benefits, and by the praising of Thee I glorify Thee].
(Mgh. [See also the prep. بِ.])
― -b3-سُبْحَانَ مِنْ كَذَا,
(Msb, K,) or سُبْحَانَ ا@للّٰهِ مِنْ كَذَا,
(S,) and سُبْحَانَ مِنْ فُلَانٍ,
(A,) are (tropical:) phrases expressive of wonder (S, A, Msb, K) at a thing (S,
Msb, K) and a person; (A;) originating from God's being glorified (أَنْ يُسَبَّحَ اللّٰهُ)
at the sight of what is wonderful of his works, and afterwards, by reason of its
being frequently said, employed in relation to anything at which one wonders; (Er-Radee,
TA;) meaning (assumed tropical:) [I
wonder greatly (lit., with
wondering) at
such a thing and such
a person; as
is shown by what follows; or]how
extraordinary, or strange,
is such a thing [and such
a person!].
(Msb.) El-Aashà says, أَقُولُ لَمَّا جَآءَنِى فَخْرُهُ
سُبْحَانَ مِنْ عَلْقَمَةَ الفَاخِر
(S, Msb *) (assumed tropical:) [I
saying, when his boasting reached me, I wonder greatly at' Alkameh the boasting];
i. e. العَجَبُ مِنْهُ,
(S,) or [rather] عَجَبًا لَهُ [for أَعْجَبُ عَحَبًا لَهُ],
lit. I
wonder with wondering at him; (Msb;)
[or how
extraordinary a person is 'Alkameh the boasting !:] سبحانbeing
without tenween because it is regarded by them as a determinate noun, and having
a resemblance to a fem. noun: (S:) [though in what quality it resembles a fem.
noun, except in its being of one of the measures of broken pls., I do not know:]
or it is imperfectly decl. because it is a determinate noun, being a proper name
for البَرَآءَة (IJ,
IB) and التَّنْزِيه,
(IJ,) and because of the addition of the ا and ن:
(IJ, IB:) this is the true reason: but some hold that it is rendered determinate
by its being prefixed to a noun understood, governing it in the gen. case; the
complete phrase being سُبْحَانَ ا@للّٰهِ مِنْ عَلْقَمَةَ.
(MF.) ― -b4- سُبْحَانًا,
thus with tenween, as an indeterminate noun, occurs in the phrase سُبْحَانَهُ ثُمَّ سُبْحَانًا,
in a poem of Umeiyeh. (IB.) -A2- سُبْحَان is
also used in the sense of نَفْس,
in the saying أَنْتَ أَعْلَمُ بِمَا فِى سُبْحَانِكَ [Thou
art possessed of more,or most,
knowledge of that which is in thine own mind].
(K.) سَبُوحٌ :
see سَابِحٌ,
in three places. سِبَاحَةٌ ذ an
inf. n., (K,) or a simple subst., (Msb,) from سَبَحَ;
(Msb, K;) Natation; or
theact [or art] of
swimming: (S,
A, Msb, * K:) or the coursing
along upon water without immersion of oneself. (MF,
TA. [See 1, first sentence.]) سَبَّاحٌ ذ :
see سَابِحٌ,
in two places. سُبُّوحٌ ,
also pronounced سَبُّوحٌ,
(T, S, Msb, K, &c.,) the latter the more agreeable with analogy, but the former
the more common, (Th, T, S, Msb, *) one of the epithets applied to God, (T, S,
A, Msb, * K,) because He is an object of تَسْبِيح,
(K,) and [often] immediately followed by قُدُّوسٌ,
(A, Msb, K,) which is likewise also pronounced قَدُّوسٌ,
though the former pronunciation is the more common: (Th, T, S, Msb: *) it
signifies [All-perfect,
all-pure, or all-glorious; i.
e.] far
removed, or free,
from everything evil, (Zj,
Mgh, Msb, TA,) and
from every imperfection [and
the like].
(Msb. [See 2, and see also سُبْحَانَاللّٰهِ.])
It is said (S, Msb) by Th (S) that there is no word like the two epithets above,
of the measure فعُّول with
damm as well as with fet-h to the first letter, except ذرّوح:
(S, Msb:) but the following similar instances have been pointed out:ستّوق among
epithets, and ذرّوح and شبّوط and فرّوج and سفّود andكلّوب among
substs. (TA.) Sb says, لَيْسَ فِى الكَلَامِ فُعَّوْلٌ بِوَاحِدَةٍ [expl.
voce ذُرَّاحٌ]:
(S:) [or] accord. to AHei, Sb said that there is no epithet of the measure فُعُّولٌ except سُبُّوحٌ and قُدُّوسٌ:
Lh mentions سُتُّوقٌ also,
as an epithet applied to a دِرْهَم,
as well asسَتُّوقٌ.
(TA.) السَّبَّاحَةُ :
see المُسَبِّحَةُ,
in two places. سَابِحٌ ذ and
↓ سَبَّاحٌ(Msb,
K) and ↓ سَبُوحٌ (K)
are part. ns., or epithets, from سَبَحَ in
the first of the senses assigned to it above: (Msb, K:) [the first signifies Swimming, or a
swimmer:]
the second has an intensive signification [i. e. one who
swims much, or a
great swimmer; as
also the third]: (Msb:) the pl. of the first, accord. to IAar, not of the first
and last as it appears to be accord. to the K, is سُبَحَآءُ:
(MF:) that of the second is سَبَّاحُونَ:
(K:) and that of the third is سُبُحٌ or سِبَاحٌ,
the former reg., and the latter irreg. (MF.) ― -b2- السَّابِحَات,
(K, &c.,) in the Kur [lxxix. 3], accord. to Az, (TA,) means The
ships: (K:)
or (assumed tropical:) the
souls of the believers أَرْوَاحُ المُؤْمِنِينَ [for
which Golius seems to have found in a copy of the K أَزْوَاجُالمُؤْمِنِينَ,
for he gives as an explanation piĉ et fidelium
uxores,,])
(K, TA) which
go forth with ease: or
(assumed tropical:) the
angels that swim, or glide, (تَسْبَحُ,) from (من[app.
a mistranscription for بَيْنَ between]) the
heaven and the earth: (TA:)
or (assumed tropical:) the
stars, (K,) which
swim, or glide
along, (تَسْبَحُ,) in
the firmament, like the سَابِح in
water. (TA.)
[The meanings fminĉ
jejunantes and veloces
equi and planetĉ, assigned
to this word by Golius as on the authority of the KL, are in that work assigned
to سَائِحَات;
the first of them as the meaning of this word in the Kur lxvi. 5.] And you say نُجُومٌ سَوَابِحُ (tropical:)
[Stars
gliding along in
the firmament: سوابح being
a pl. of سَابِحٌ applied
to an irrational thing, and of سَابِحَةٌ].
(A.) ― -b3- سَابِحٌ is
also applied as an epithet to a horse, (S, IAth, A, L,) meaning (tropical:) That
stretches forth his fore legs well in running [like
as one does the arms in swimming];
(S, * IAth, L;) and in like manner
↓ سَبُوحٌ [but
in an intensive sense]: (A, L:) the pl. [of the former] is سَوَابِحُ and سُبَّحٌ.
(A.) And سَوَابِحُ also
signified (tropical:) Horses; (K,
TA;) as an epithet in which the quality of a subst. is predominant; (TA;)
because they thus stretch forth their fore legs in running. (K, * TA.) Hence,
(TA,) ↓ السَّبُوحُ is
the name of A
horse of Rabeea Ibn-Jusham.(K,
TA.) And in like manner, ↓ السَّبَّاحُ is
the name of A
celebrated courser: (TA:)
and of A
certain camel. (K,
TA.)تَسْبِيحَاتٌ ذ and تَسَابِيحُ [pls.
of تَسْبِيحَةٌ A
single act of تَسْبِيح:
see 2]. (A.) [ مَسْبَحٌ A
place of swimming, &c.:
pl. مَسَابِحُ.]
― -b2- See an ex. of the pl. in the first paragraph of this art. مُسَبَّحٌ ذ ,
accord. to AA and the K, applied as an epithet to a [garment of the kind
called] كِسَآء,
means Strong: and
accord. to the former, مُسَبَّجٌ,
so applied, means made wide. (TA.) مُسَبِّحٌ [act.
part. n. of 2]. فَلَوْلَا أَنَّهُ كَانَ مِنَ المُسَبِّحِينَ,
in the Kur [xxxvii. 143], means And
had he not been of the performers of prayer, (A,
* Mgh, Msb, K, *) as some say. (Mgh.) المُسَبَّحَةُ ذ(A,
Msb, TA) and ↓ السَّبَّاحَةُ (A,
TA) (tropical:) [The
index, orfore
finger;] the
finger that is next the thumb: (Msb,
TA:) so called because it is like the glorifier when one makes a sign with it
[by raising it] when declaring [the unity of] the divine essence. (Msb, TA. *)
One says, أَشَارَ إِِلَيْهِ بِالمُسَبِّحَةِ and
↓بِالسَّبَّاحَةِ (tropical:)
[He
pointed towards him, or it,
with the fore finger].
(A, TA.)