Classical Arabic - English Dictionary

سَبَحَ, aor. ـَ {يَسْبَحُ}, inf. n. سَبْحٌ (Mṣb, Ḳ) and سِبَاحَةٌ, (Ṣ,* Ḳ,) or the latter is a simple subst., (Mṣb,) He swam, syn. عَامَ, (Ṣ,* Ḳ,) بِالنَّهْرِ and فِيهِ [in the river], (Ḳ,) or rather بِالمَآءِ (MF, TA) or فى المَآءِ (Mṣb) [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.)

[Hence,] النُّجُومُ تَسْبَحُ فِى الفَلَكِ (A, TA) ‡ The stars [swim, or glide along, or] pass along, in the firmament, with a spreading forth. (TA.) It is said in the Ḳur xxi. 34 and xxxvi. 40, with reference to the sun and the moon, (Bḍ and Jel in xxi. 34,) with which the stars are meant to be included, (Jel ibid.,) كُلٌّ فِى فَلَكٍ يَسْبَحُونَ, i. e. † All [glide or] travel along swiftly, [in a firmament,] like the swimmer (Bḍ and Jel ibid.) upon the surface of the water, (Bḍ ibid.,) or in the water; (Jel ibid.;) wherefore the form of the verb used is that which is appropriate to rational beings, (Bḍ and Jel ibid.,) swimming being the act of such beings. (Bḍ ibid.)

And [hence] one says,سَبَحَ ذِكْرُكَ مَسَابِحَ↓ الشَّمْسِ وَالقَمَرِ ‡ [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.)

[Hence, likewise, as inf. n. of سَبَحَ, aor. as above,] سَبْحٌ also signifies ‡ The running of a horse (Ṣ, L, Ḳ,* TA) in which the fore legs are stretched forth well [like as are the arms of a man in swimming]. (L, Ḳ,* TA.)

And † The being quick, or swift. (MF.)

And † The being, or becoming, remote. (MF.)

And † The travelling far. (Ḳ.) You say, سَبَحَ فِى الأَرْضِ † 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.)

And † The journeying for the purpose of traffic (تَقَلُّب [q. v.]); and [a people's] becoming scattered, or dispersed, in the land, or earth. (Ḳ.) And † The busying oneself in going to and fro, or seeking gain, (IAạr, 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. (IAạr, Ṣ, Ḳ, TA.) You say, فُلَانٌ يَسْبَحُ النَّهَارَ كُلَّهُ فِى طَلَبِ المَعَاشِ ‡ [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 † He occupied himself according to his own judgment or discretion in the accomplishment of his needful affairs. (Mṣb.)

As used in the Ḳur [lxxiii. 7], where it is said, إِنَّ لَكَ فِى النَّهَارِ سَبْحًا طَوِيلًا, it is variously explained: (Ṣ, TA:) accord. to Ḳatádeh (Ṣ) and El-Muärrij, (Ṣ, TA,) the meaning is, † [Verily thou hast in the day-time] long freedom from occupation; (Ṣ, Ḳ,* TA;) and in this sense, also, its verb is سَبَحَ, aor. ـَ {يَسْبَحُ}: (JM:) [thus it has two contr. significations:] or, accord. to Lth, † leisure for sleep: (TA:) accord. to AO, the meaning is, † long-continued scope, or room, for free action; syn. مُتَقَلَّبًا طَوِيلًا: and accord. to El-Muärrij, it means also † coming and going: (Ṣ, TA:) accord. to Fr, the meaning is, † thou hast in the day-time the accomplishment of thy needful affairs: (TA:) or the meaning is, † [long] occupation of thyself in thy affairs of business; not being free from occupation therein for the reciting of the Ḳur-án. (Jel.) Some read سَبْخًا, which has nearly the same meaning as سَبْحًا. (Zj, TA.)

As inf. n. of سَبَحَ, (TḲ,) it signifies also † The state of sleeping. (Ḳ.) And as such also, (TḲ,) † The being still, quiet, or motionless. (Ḳ.)

[Also † The glistening of the mirage.] You say, سَبَحَ السَّرَابُ, or الآلُ, meaning لَمَعَ [i. e. † The mirage glistened]. (O.)

And † The digging, or burrowing, in the earth, or ground. (Ḳ,* TA.) You say of the jerboa, سَبَحَ فِى الأَرْضِ † He dug, or burrowed, in the earth, or ground. (O, TA.)

And † The being profuse in speech. (Ḳ.) You say, سَبَحَ فِى الكَلَامِ † He was profuse in speech. (O, TA.)

See also the next paragraph {2}. in two places.

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, (Ṣ, O, Mṣb, TA,) and تَقْدِيسٌ: (Mṣb:) 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 ٱللّٰهَ, (T, A, Mgh, Mṣb, TA,) and سبّح لِلّٰهِ, (Ḳur 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, (Ḳ, 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]; (Mṣb;) [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 ٱللّٰهِ and the like: (Mṣb:) and سبّح [alone], (Mgh, Ḳ,) inf. n. تَسْبِيحٌ, (Ḳ,) he said سُبْحَانَ ٱللّٰهِ; (Mgh, Ḳ;) as alsoسَبَحَ↓, inf. n. سُبْحَانٌ; (Ḳ, 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 ٱللّٰهِ or the like]; and he cites as an ex.,

* قَبَحَ ٱلْإِلٰهُ وَجُوهَ تَغْلِبَ كُلَّمَا *

* سَبَحَ الحَجِيجُ وَكَبَّرُوا إِهْلَالَا *

[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 Ḳur ii. 28, is a phrase denotative of state, (Ksh, Bḍ, Jel,) meaning While we declare thy remoteness from evil [of every kind], (Ksh, Bḍ,) or while we say سُبْحَانَ ٱللّٰهِ, (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, Bḍ, Jel:) so that we are the more worthy to be appointed thy vice-agents. (Ksh,* Bḍ,* Jel.) فَسَبِّحْ بِٱسْمِ رَبِّكَ العَظِيمِ, in the Ḳur 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: (Bḍ:) or it means therefore pray thou commencing with, or uttering, the name of thy Lord [the great name or Lord]: (Kull p. 211:) [for]

تَسْبِيحٌ also signfies The act of praying. (Ḳ, Mṣb.) You say, سَبَّحَ meaning He prayed. (A, Mgh.) And [particularly] He performed the [supererogatory] prayer of [the period termed] الضُّحَى. (TA.) And فُلَانٌ يُسَبِّحُ ٱللّٰهَ, 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]. (Mṣb.) It is said in the Ḳur [iii. 36], وَسَبِّحْ بِٱلْعَشِىِّ وَٱلْإِبْكَارَ, i. e. And pray thou [in the evening, or the afternoon, and the early morning]. (TA.) And it is related of ʼOmar, أَنَّهُ جَلَدَ رَجُلَيْنِ سَبَّحَا بَعْدَ العَصْرِ, meaning [That he flogged two men] who prayed [after the prescribed time of the afternoon-prayer]. (Ṣ, TA.) You say also,بِيَدِهِ سُبْحَةٌ↓ يُسَبِّحُ بِهَا [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, Mṣb.*)

Also The making an exception, by saying إِنْ شَآءَ ٱللّٰهُ [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 Ḳur [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.)

سابحهُ, [inf. n. مُسَابَحَةٌ,] i. q. رَاسَاهُ, (T and Ḳ in art. رسو,) i. e. He swam with him. (TḲ in that art.) [And app. also He vied, or contended, with him in swimming.]

He made him to swim (Ḳ, TA) فِى المَآءِ [in the water] or فَوْقَ المَآءِ [upon the water]. (TA.)

سَبْحَةٌ Garments of skins: (Ḳ:) 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.)

[A meaning belonging to سُبْحَةٌ (q. v.) is assigned in some copies of the Ḳ to سَبْحَةٌ.]

السَّبْحَةُ, (Ḳ,) 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, Ḳ, TA:) and of another belonging to Jaạfar the son of Aboo-Tálib; (Ḳ;) or this was a mare named سَمْحَةُ: (O:) and of another belonging to another. (Ḳ.)

سُبْحَةٌ Beads (Ṣ, Mṣb, Ḳ, TA) strung (Mṣb, TA) upon a string or thread, (TA,) [ninety-nine in number, and having a mark after each thirtythree,] with which (by counting them, Ḳ) one performs the act termed التَّسْبِيح [meaning the repetition of the praises of God, generally consisting in repeating the words سُبْحَانَ ٱللّٰهْ 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]: (Ṣ, A, Mṣb, Ḳ:) its appellation implies that it is an Arabic word; but Az says that it is post-classical: its pl. is سُبَحٌ (Mṣb) and سُبُحَاتٌ also. (Ḥar p. 133.) See 2, last sentence but one.

Also Invocation of God; or supplication: (Ḳ:) and prayer, (A, Mṣb,) whether obligatory or supererogatory: (Mṣb:) or supererogatory praise; (Ṣ;) and supererogatory prayer; (Ṣ, A, Mgh, Ḳ;) because of the تَسْبِيحٌ therein. (Mgh.) You say, فُلَانٌ يُصَلِّى السُّبْحَةَ, expl. above; see 2, in the latter part of the paragraph. (Mṣb.) And قَضَىسُبْحَتَهُ He performed, or finished, his prayer: (A:) or قَضَيْتُ سُبْحَتِى means I performed, or finished, my supererogatory praise and such prayer. (Ṣ.) And صَلَّى السُّبْحَةَ He performed the supererogatory prayer: (A:) and سُبْحَةَ الضُّحَى [the supererogatory prayer of the period termed الضُّحَى]. (Mṣb.)

سُبْحَةُ ٱللّٰهِ, (IAth, Ḳ, TA,) with damm, (TA, [but in my MṢ. copy of the Ḳ written سَبْحَة, and so in the CK,]) means † The greatness, or majesty, of God: (IAth, Ḳ, TA:) or [the pl.] السُّبُحَاتُ, occurring in a trad., means † the greatness, or majesty, and the light [or splendour], of God: (Mṣb:) or by the saying سُبُحَاتُ وَجْهِ رَبِّنَا, with damm to the س and ب, is meant † the greatness, or majesty, of the face of our Lord: (Ṣ:) or سُبُحَاتُ وَجْهِ ٱللّٰهِ means † the lights [or splendours], (Ḳ,) or, accord. to ISh, the light [or splendour], (TA,) of the face of God: (ISh, Ḳ, TA:) some say that سُبُحَاتُ الوَجْهِ means † the beauties of the face; because, when you see a person of beautiful face, you say, سُبْحَانَ ٱللّٰهِ [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 ‡ [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.)

السُّبُحَاتُ also signifies † The places of prostration [probably meaning in the reciting of the Ḳur-án]. (Ḳ.)

Also, i. e. [the sing.,] سُبْحَةٌ, A piece of cotton. (TA.)

سُبْحَانٌ is the inf. n. of سَبَحَ as syn. with سَبَّحَ [q. v.]; (Ḳ, 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.)

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 ٱللّٰهِ, 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,* Ṣ, Ḳ, TA,) or from every evil; (TA;) and [especially] from the imputation of his having a female companion, and offspring: (Ḳ:) 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; (Ḳ;) 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.; (Ṣ, Ḳ;) i. e., as the absolute complement of a verb understood; the phrase with the verb supplied being أُسَبِّحُ ٱللّٰهَ سُبْحَانَهُ; (MF;) meaning أُبَرِّئُ ٱللّٰهَ مِنَ السُّوْءِ بَرَآءَةً; (Ṣ, Ḳ, 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;] (Ḳ;) 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 ٱللّٰهِ 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 Ḳur [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 ٱللّٰهِ عَمَّا يَصِفْونَ, in the Ḳur xxiii. 93, means Far [or how far] is God from that by which they describe Him! (Jel.) One says also, سُبْحَانَكَ ٱللّٰهُمَّ 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.])

سُبْحَانَ مِنْ كَذَا, (Mṣb, Ḳ,) or سُبْحَانَ ٱللّٰهِ مِنْ كَذَا, (Ṣ,) and سُبْحَانَ مِنْ فُلَانٍ, (A,) are ‡ phrases expressive of wonder (Ṣ, A, Mṣb, Ḳ) at a thing (Ṣ, Mṣb, Ḳ) and a person; (A;) originating from God's being glorified (أَنْ يُسَبَّحَ ٱللّٰهُ) 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-Raḍee, TA;) meaning † [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!]. (Mṣb.) El-Aạshà says,

* أَقُولُ لَمَّا جَآءَنِى فَخْرُهُ *

* سُبْحَانَ مِنْ عَلْقَمَةَ الفَاخِر *

(Ṣ, Mṣb *) † [I saying, when his boasting reached me, I wonder greatly at' Alkameh the boasting]; i. e. العَجَبُ مِنْهُ, (Ṣ,) or [rather] عَجَبًا لَهُ [for أَعْجَبُ عَحَبًا لَهُ], lit. I wonder with wondering at him; (Mṣb;) [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: (Ṣ:) [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 ٱللّٰهِ مِنْ عَلْقَمَةَ. (MF.)

سُبْحَانًا, thus with tenween, as an indeterminate noun, occurs in the phrase سُبْحَانَهُ ثُمَّ سُبْحَانًا, in a poem of Umeiyeh. (IB.)

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]. (Ḳ.)

سِبَاحَةٌ an inf. n., (Ḳ,) or a simple subst., (Mṣb,) from سَبَحَ; (Mṣb, Ḳ;) Natation; or the act [or art] of swimming: (Ṣ, A, Mṣb,* Ḳ:) or the coursing along upon water without immersion of oneself. (MF, TA. [See 1, first sentence.])

سُبُّوحٌ, also pronounced سَبُّوحٌ, (T, Ṣ, Mṣb, Ḳ, &c.,) the latter the more agreeable with analogy, but the former the more common, (Th, T, Ṣ, Mṣb,*) one of the epithets applied to God, (T, Ṣ, A, Mṣb,* Ḳ,) because He is an object of تَسْبِيح, (Ḳ,) and [often] immediately followed by قُدُّوسٌ, (A, Mṣb, Ḳ,) which is likewise also pronounced قَدُّوسٌ, though the former pronunciation is the more common: (Th, T, Ṣ, Mṣb:*) it signifies [All-perfect, all-pure, or all-glorious; i. e.] far removed, or free, from everything evil, (Zj, Mgh, Mṣb, TA,) and from every imperfection [and the like]. (Mṣb. [See 2, and see also سُبْحَانَ ٱللّٰهِ.]) It is said (Ṣ, Mṣb) by Th (Ṣ) that there is no word like the two epithets above, of the measure فعُّول with damm as well as with fet-ḥ to the first letter, except ذرّوح: (Ṣ, Mṣb:) 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]: (Ṣ:) [or] accord. to AḤei, Sb said that there is no epithet of the measure فُعُّولٌ except سُبُّوحٌ and قُدُّوسٌ: Lḥ mentions سُتُّوقٌ also, as an epithet applied to a دِرْهَم, as well as سَتُّوقٌ. (TA.)

سَابِحٌ andسَبَّاحٌ↓ (Mṣb, Ḳ) andسَبُوحٌ↓ (Ḳ) are part. ns., or epithets, from سَبَحَ in the first of the senses assigned to it above: (Mṣb, Ḳ:) [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]: (Mṣb:) the pl. of the first, accord. to IAạr, not of the first and last as it appears to be accord. to the Ḳ, is سُبَحَآءُ: (MF:) that of the second is سَبَّاحُونَ: (Ḳ:) and that of the third is سُبُحٌ or سِبَاحٌ, the former reg., and the latter irreg. (MF.)

السَّابِحَات, (Ḳ, &c.,) in the Ḳur [lxxix. 3], accord. to Az, (TA,) means The ships: (Ḳ:) or † the souls of the believers أَرْوَاحُ المُؤْمِنِينَ [for which Golius seems to have found in a copy of the Ḳ أَزْوَاجُ المُؤْمِنِينَ, for he gives as an explanation piæ et fidelium uxores,,] (Ḳ, TA) which go forth with ease: or † the angels that swim, or glide, (تَسْبَحُ,) from (من [app. a mistranscription for بَيْنَ between]) the heaven and the earth: (TA:) or † the stars, (Ḳ,) 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 Ḳur lxvi. 5.] And you say نُجُومٌ سَوَابِحُ ‡ [Stars gliding along in the firmament: سوابح being a pl. of سَابِحٌ applied to an irrational thing, and of سَابِحَةٌ]. (A.)

سَابِحٌ is also applied as an epithet to a horse, (Ṣ, IAth, A, L,) meaning ‡ That stretches forth his fore legs well in running [like as one does the arms in swimming]; (Ṣ,* 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 ‡ Horses; (Ḳ, TA;) as an epithet in which the quality of a subst. is predominant; (TA;) because they thus stretch forth their fore legs in running. (Ḳ,* TA.) Hence, (TA,) السَّبُوحُ↓ is the name of A horse of Rabeea Ibn-Jusham. (Ḳ, TA.) And in like manner, السَّبَّاحُ↓ is the name of A celebrated courser: (TA:) and of A certain camel. (Ḳ, TA.)

تَسْبِيحَاتٌ and تَسَابِيحُ [pls. of تَسْبِيحَةٌ A single act of تَسْبِيح: see 2]. (A.)

[مَسْبَحٌ A place of swimming,, &c.: pl. مَسَابِحُ.]

See an ex. of the pl. in the first paragraph of this art.

مُسَبَّحٌ, accord. to AA and the Ḳ, 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 Ḳur [xxxvii. 143], means And had he not been of the performers of prayer, (A,* Mgh, Mṣb, Ḳ,*) as some say. (Mgh.)

المُسَبَّحَةُ (A, Mṣb, TA) andالسَّبَّاحَةُ↓ (A, TA) ‡ [The index, or fore finger;] the finger that is next the thumb: (Mṣb, 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. (Mṣb, TA.*) One says, أَشَارَ إِلَيْهِ بِالمُسَبِّحَةِ andبِالسَّبَّاحَةِ↓ ‡ [He pointed towards him, or it, with the fore finger]. (A, TA.)