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) or
فى
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, or dispersed, 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 of
sleeping. (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 Him to be far
removed, or free, from everything evil. (TA.) You say,
سَبَّحَ
اللّٰهَ,
(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, or free, 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, or extolled, 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
اللّٰهِ
and the like: (Msb:) and
سبّح [alone], (Mgh, K,) inf. n.
تَسْبِيحٌ, (K,) he said
سُبْحَانَ
اللّٰهِ;
(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 or praise [of God,
as when one says
سُبْحَانَ
اللّٰهِ
or the like]; and he cites as an ex., “
قَبَحَ
الْإِِلٰهُ
وَجُوهَ
تَغْلِبَ
كُلَّمَا
سَبَحَ
الحَجِيجُ
وَ
كَبَّرُوا
إِِهْلَالَا
” [May God remove far from good, or prosperity, or success, 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
اللّٰهِ,
(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
بِاسْمِ
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, or the 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 meaning He 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 or supererogatory: [but generally the latter: (see
سُبْحَةٌ:)] and
يُسَبِّحُ
عَلَى
رَاحِلَتِهِ performs supererogatory prayer [upon his camel that he
is riding]. (Msb.) It is said in the Kur [iii. 36],
وَسَبِّحْ
بِالْعَشِىِّ
وَالْإِِبْكَارَ,
i. e. And pray thou [in the evening, or the 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
إِِنْ
شَآءَ
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
أَقُلْ
لَكُمْ
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 , [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
اللّٰهْ
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 or supererogatory: (Msb:) or supererogatory
praise; (S;) and supererogatory prayer; (S, A, Mgh, K;) because of
the
تَسْبِيحٌ therein. (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 means I performed, or finished, my supererogatory praise
and such 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
اللّٰهِ,
(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
وَجْهِ
رَبِّنَا, with damm to the
س and
ب, is meant (assumed tropical:) the greatness, or majesty, of the
face of our Lord: (S:) or
سُبُحَاتُ
وَجْهِ
اللّٰهِ
means (assumed tropical:) the lights [or splendours], (K,) or,
accord. to ISh, the light [or splendour], (TA,) of the face of
God: (ISh, K, TA:) some say that
سُبُحَاتُ
الوَجْهِ means (assumed tropical:) the beauties of the face; because,
when you see a person of beautiful face, you say,
سُبْحَانَ
اللّٰهِ
[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
بِسُبُحَاتِ
وَجْهِكَ
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 of
تَسْبِيحٌ. (T, TA.) ― -b2-
سُبْحَانَ is a proper name in the sense of
التَّسْبِيح, and [for this reason, and also because it ends with
ا and
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
اللّٰهِ,
meaning I declare [or celebrate or extol] the
remoteness, or freedom, of God [from every imperfection or
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,) or from 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 rendered how 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
أُبَرِّئُ
اللّٰهَ
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
شَكَرَ of 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, and
سَبِّحُوا is understood before it,] in the Kur [xxx. 16], means Therefore
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
اللّٰهِ
عَمَّا
يَصِفْونَ, in the Kur xxiii. 93, means Far [or how far] is
God from that by which they describe Him! (Jel.) One says also,
سُبْحَانَكَ
اللّٰهُمَّ
وَبِحَمْدِكَ, 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
اللّٰهِ
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 !:]
سبحان being 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
اللّٰهِ
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 an inf. n., (K,) or a simple subst., (Msb,) from
سَبَحَ; (Msb, K;) Natation; or the act [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 : 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
سُبْحَانَ
اللّٰهِ.])
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 and
كلّوب 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 as
سَتُّوقٌ. (TA.)
السَّبَّاحَةُ : see
المُسَبِّحَةُ, in two places.
سَابِحٌ 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
أَزْوَاجُ
المُؤْمِنِينَ, for he gives as an explanation piæ 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 fœminæ jejunantes and
veloces equi and planetæ, 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 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 , 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 (A, Msb, TA) and ↓
السَّبَّاحَةُ (A, TA) (tropical:) [The index, or fore 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.) Credit:
Lane
Lexicon