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سبح

Form 1 · Form 2 · Form 3 · Form 4  ·  18 entries  ·  Qur'ānic frequency 92

Form 1سَبَحَ14 senses · 1 main
muḍāriʿـَيَفْعَلُmaṣdarسَبْحٌ

Core sense — he swam, he glided along; he travelled far; he was quickgenerated

1.1he swam—عَامَ

maṣdar سَبْحٌ and سِبَاحَةٌ, or the latter is a simple noun.

One says بِالنَّهْرِ and فِيهِ [in the river], or rather بِالمَآءِ or فى المَآءِ [i.e. in the water], for it is used of the sea too, and of a pool, and of any expanse of water.

Or he swam on the surface without going under; for, according to Z, there is a difference between عَوْمٌ and سِبَاحَةٌ: the first means moving along in water while immersing oneself, the second means moving along upon water without immersing oneself.

1.1.1figurative · مجاز — inferredthe stars glide, or pass along, in the firmament, spreading out—النُّجُومُ تَسْبَحُ فِى الفَلَكِ

It is said in the Kur 21:34 and 36:40, with reference to the sun and the moon, with which the stars are meant to be included: كُلٌّ فِى فَلَكٍ يَسْبَحُونَ, i.e. all glide, or travel, along swiftly, [in a firmament,] like the swimmer upon the surface of the water, or in the water. This is why the form of the verb used is the one appropriate to rational beings, swimming being the act of such beings.

Qur’ān 21:33 matched to Lane’s own quotation of it Lane cites “Kur xxi. 34”
Lane cites “Jel in xxi. 34” — a commentary, not the verse; no modern number is given
Qur’ān 21:33 Lane quotes this verse
وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّ فِى فَلَكٍ يَسْبَحُونَ

It is He Who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1.2figurative · مجازyour fame has travelled as far as the sun and the moon—سَبَحَ ذِكْرُكَ مَسَابِحَ الشَّمْسِ وَ القَمَرِ

Literally: it has swum along the tracts along which the sun and the moon swim.

1.1.3figurative · مجازthe running of a horse in which the fore legs are stretched out well—سَبْحٌ

As maṣdar of سَبَحَ, muḍāriʿ as above.

[Like as are the arms of a man in swimming.]

1.1.4figurative · مجاز — inferred

Being quick, or swift.

1.1.5figurative · مجاز — inferred

Being, or becoming, remote.

1.1.6figurative · مجاز — inferredhe went, or travelled, far into the land—سَبَحَ فِى الأَرْضِ
he went, or travelled, far into the land—سَبَخَ

on this sense Travelling far.

on this sense Both are explained thus by Abu-l-Jahm El-Jaafaree.

1.1.7figurative · مجاز — inferredsuch a one busies himself going to and fro in seeking the means of subsistence—فُلَانٌ يَسْبَحُ النَّهَارَ كُلَّهُ فِى طَلَبِ المَعَاشِ

Journeying for the purpose of traffic; and, said of a people, becoming scattered, or dispersed, in the land.

he occupied himself, according to his own judgment, in getting his needful affairs done—سَبَحَ فِى حَوَائِجِهِ

on this sense Also busying oneself in going to and fro, or seeking gain, and managing affairs according to one's own judgment, with a view to the means of subsistence.

1.1.8figurative · مجاز — inferredyou have in the day-time long freedom from occupation—إِنَّ لَكَ فِى النَّهَارِ سَبْحًا طَوِيلًا

As used in the Kur 73:7, this is explained in various ways. Katádeh and El-Muärrij give the meaning above; in this sense its verb is سَبَحَ. So it has two opposite meanings.

Lth: leisure for sleep.

AO: long-continued scope, or room, for free action; syn. مُتَقَلَّبًا طَوِيلًا.

El-Muärrij also says it means coming and going.

Fr: you have in the day-time the accomplishment of your needful affairs; or the meaning is [long] occupation with your affairs of business, so that you are not free from them for the reciting of the Kur-án.

Some read سَبْخًا, which has nearly the same meaning as سَبْحًا.

1.1.9figurative · مجاز — inferred

As maṣdar of سَبَحَ it also means the state of sleeping; and, in the same way, being still, quiet, or motionless.

1.1.10figurative · مجاز — inferredthe mirage glistened—سَبَحَ السَّرَابُ

[Also the glistening of the mirage.]

One also says الآلُ, meaning لَمَعَ.

1.1.11figurative · مجاز — inferredhe dug, or burrowed, in the earth, or ground—سَبَحَ فِى الأَرْضِ

Digging, or burrowing, in the earth, or ground. Said of the jerboa.

1.1.12figurative · مجاز — inferredhe was profuse in speech—سَبَحَ فِى الكَلَامِ

Being profuse in speech.

1.1.13

See also the following entry, in two places.

Qur’ānic occurrences Form 1
21:33
وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّ فِى فَلَكٍ يَسْبَحُونَ

It is He Who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course.

36:40
لَا ٱلشَّمْسُ يَنۢبَغِى لَهَآ أَن تُدْرِكَ ٱلْقَمَرَ وَلَا ٱلَّيْلُ سَابِقُ ٱلنَّهَارِ ۚ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, 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.) [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 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. 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.) And [hence] one says, سَبَحَ ذِكْرُكَ مَسَابِحَ الشَّمْسِ وَ القَمَرِ [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 (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.) And The being quick, or swift. (MF.) And The being, or becoming, remote. (MF.) And The travelling far. (K.) 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. (K.) And 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 [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. (Msb.) As used in the Kur [lxxiii. 7], where it is said, إِنَّ لَكَ فِى النَّهَارِ سَبْحًا طَوِيلًا , it is variously explained: (S, TA:) accord. to Katádeh (S) and El-Muärrij, (S, TA,) the meaning is, [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, leisure for sleep: (TA:) accord. to AO, the meaning is, long-continued scope, or room, for free action; syn. مُتَقَلَّبًا طَوِيلًا : and accord. to ElMuärrij, it means also coming and going: (S, 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 Kur-án. (Jel.) Some read سَبْخًا , which has nearly the same meaning as سَبْحًا . (Zj, TA.) As inf. n. of سَبَحَ , (TK,) it signifies also The state of sleeping. (K.) And as such also, (TK,) The being still, quiet, or motionless. (K.) [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. (K, * 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. (K.) You say, سَبَحَ فِى الكَلَامِ He was profuse in speech. (O, TA.) See also the next paragraph. in two places.
Form 2تَسْبِيحٌ3 senses · 1 main
maṣdarتَسْبِيحٌ سُبْحَانٌ شُكْرَانٌ

Core sense — declaring God free from every imperfection; praising God; prayinggenerated

2.1he declared God to be far removed, or free, from every imperfection—سَبَّحَ ٱللّٰهَ

It means declaring [God] to be far removed, or free, from every imperfection or impurity, or from everything derogatory from his glory; syn. تَنْزِيهٌ and تَقْدِيسٌ; and magnifying, celebrating, lauding, or praising, and glorifying, God, and declaring Him to be far removed, or free, from everything evil.

The meaning is: he declared God to be far removed, or free, from every imperfection or impurity, or from what those say of Him who disacknowledge his attributes; and he magnified, celebrated, lauded, or praised, God by mentioning his names, saying سُبْحَانَ ٱللّٰهِ and the like.

he declared God to be far removed, or free, from every imperfection—سبّح لِلّٰهِ

In it the ل is redundant; the maṣdar is تَسْبِيحٌ.

سُبْحَانٌ is a noun that sometimes stands in the place of the maṣdar, or it is a maṣdar whose verb is سَبَحَ.

he glorified God, uttering the formula of praise—سبّح

that is, he said سُبْحَانَ ٱللّٰهِ.

Also سَبَحَ; this last, which is like شَكَرَ with, is a dialectal variant mentioned by ISd.

No regard should be paid to the statement of Ibn-Yaʿeesh and others that سبحان is a maṣdar whose verb has fallen out of use.

he raised his voice with supplication, or prayer, and praise of God—سَبَحَ

El-Mufaddal: سُبْحَانٌ is the maṣdar of this verb, which means he raised his voice with supplication, or prayer, and the magnifying or praise [of God, as when one says سُبْحَانَ ٱللّٰهِ or the like].

He cites as an example:

shāhid
قَبَحَ ٱلْإِلٰهُ وَجُوهَ تَغْلِبَ كُلَّمَاسَبَحَ الحَجِيجُ وَ كَبَّرُوا 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 and say اَللّٰهُ أَكْبَرْ, ejaculating لَبَّيْكَ].

while we declare your remoteness from evil of every kind—وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ

In the Kur 2:28 this is a phrase denoting state, meaning while we declare your remoteness from evil, or while we say سُبْحَانَ ٱللّٰهِ, praising You; that is, making the praising of You an accompaniment to our doing that, so that we are the more worthy to be appointed your vice-agents.

so declare the remoteness of your Lord from what is unsuitable to his majesty, by mentioning his name—فَسَبِّحْ بِٱسْمِ رَبِّكَ العَظِيمِ

In the Kur 56:73 and its last verse: by mentioning the name of your Lord, or by mentioning the Lord, since the pronouncing of the name of a thing is the mentioning of the thing itself — the great name, or the great Lord; or the meaning is: pray, commencing with, or uttering, the name of your Lord.

Qur’ān 57:2 approximate — somewhere between 57:1 and 57:16 Lane cites “Kur lvii. 1”
Qur’ān 2:30 approximate — somewhere between 2:29 and 2:55 Lane cites “Kur ii. 28”
Qur’ān 56:74 matched to Lane’s own quotation of it Lane cites “Kur lvi. 73”
Lane cites “Jel in lvii. 1” — a commentary, not the verse; no modern number is given
Qur’ān 57:1 located by this root inside the range Lane’s citation allows
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ

Whatever is in the heavens and on earth,- let it declare the Praises and Glory of Allah: for He is the Exalted in Might, the Wise.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

2.1.1he prayed—سَبَّحَ

تَسْبِيحٌ also means the act of praying.

Particularly: he performed the voluntary prayer of the period called الضُّحَى.

such a one performs prayer to God, either obligatory or voluntary—فُلَانٌ يُسَبِّحُ ٱللّٰهَ

That is, يُصَلِّى السَّبْحَةَ; but generally the voluntary prayer is meant. See سُبْحَةٌ.

he performs voluntary prayer upon the camel he is riding—يُسَبِّحُ عَلَى رَاحِلَتِهِ
and pray in the evening, or the afternoon, and the early morning—وَسَبِّحْ بِٱلْعَشِىِّ وَٱلْإِبْكَارَ
he flogged two men who prayed after the prescribed time of the afternoon prayer—أَنَّهُ جَلَدَ رَجُلَيْنِ سَبَّحَا بَعْدَ العَصْرِ
in his hand is a string of beads with which he repeats the praises of God—بِيَدِهِ سُبْحَةٌ يُسَبِّحُ بِهَا

In the Kur 3:36.

Related of 'Omar.

See سُبْحَةٌ below.

2.1.2if God will—إِنْ شَآءَ ٱللّٰهُ

Also making an exception by saying this, because in so saying one magnifies God and acknowledges that one should not will unless God wills.

did I not say to you, why do you not make an exception?—أَلَمْ أَقُلْ لَكُمْ لَوْ لَا تُسَبِّحُونَ

So the saying in the Kur 68:28 is explained; it is addressed to the owners of a garden who swore that they would certainly cut its fruit when they entered upon the time of morning, without making an exception.

Qur’ānic occurrences Form 2 3 shown of 40
20:33
كَىْ نُسَبِّحَكَ كَثِيرًا

"That we may celebrate Thy praise without stint,

33:42
وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا

And glorify Him morning and evening.

56:74
فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ

Then celebrate with praises the name of thy Lord, the Supreme!

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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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 ٱللّٰهَ , (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 ٱللّٰهِ and the like: (Msb:) and سبّح [alone], (Mgh, K,) inf. n. تَسْبِيحٌ , (K,) he said سُبْحَانَ ٱللّٰهِ ; (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 ٱللّٰهِ or the like]; and he cites as an ex., 1 [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 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, Bd, Jel:) so that we are the more worthy to be appointed thy vice-agents. (Ksh, * Bd, * Jel.) فَسَبِّحْ بِٱسْمِ 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] قَبَحَ ٱلْإِلٰهُ وَجُوهَ تَغْلِبَ كُلَّمَا | سَبَحَ الحَجِيجُ وَ كَبَّرُوا إِهْلَالَا 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 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]. (Msb.) It is said in the Kur [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 '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 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, Msb. *) 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 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.)
Form 3سابحهُ1 sense
maṣdarمُسَابَحَةٌ

Core sense — he swam with himgenerated

3.1he swam with him—رَاسَاهُ

.

Given in T and K under the article رسو.

[And apparently also he vied, or contended, with him in swimming.]

Show Lane's original text
, [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.]
Form 4اسبحهُ1 sense

Core sense — he made him swimgenerated

4.1he made him swim in the water—فِى المَآءِ
he made him swim upon the water—فَوْقَ المَآءِ
Show Lane's original text
He made him to swim (K, TA) فِى المَآءِ [in the water] or فَوْقَ المَآءِ [upon the water]. (TA.)

Derived nouns 14

Nounسَبْحَةٌ3 senses · 2 main

Core sense — garments of skins; shirts of skins, for boysgenerated

1shirts of skins, for boys—سِبَاحٌ

Garments of skins.

So according to Sh; this word is the plural.

AO corrupted the word, giving it as سُبْجَةٌ, with ج and with damm to the س, whereas that means a black [garment of the kind called] كِسَآء; and the verse he cited as an example of its plural, in its last word, is from a poem in which every verse has the unpointed ح as its fundamental rhyme-letter.

ISd, in the article سبج, mentions سِبَاجٌ as meaning garments of skin, with سبجة as its singular, but says that the word with the unpointed ح is of higher authority; in the same article he also states that it was corrupted by AO.

1.1

[A meaning belonging to سُبْحَةٌ is assigned in some copies of the K to سَبْحَةٌ.]

2the name of a horse, or mare, belonging to the Prophet—السَّبْحَةُ

Or سَبْحَةُ, from سَابِحٌ as an adjective applied to a horse, or mare.

It is also the name of a horse belonging to Jaafar the son of Aboo-Tálib — or that was a mare named سَمْحَةُ — and of another belonging to someone else.

Show Lane's original text
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.) [A meaning belonging to سُبْحَةٌ (q. v.) is assigned in some copies of the K to سَبْحَةٌ .] 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.)
Nounسُبْحَةٌ5 senses · 2 main

Core sense — a string of prayer-beads; voluntary praise, or voluntary prayer; the majesty of Godgenerated

1

Beads strung upon a string or thread, [ninety-nine in number, and having a mark after each thirty-three,] by counting which one performs the act called التَّسْبِيح.

That is, the repetition of the praises of God, generally consisting in saying سُبْحَانَ ٱللّٰهْ thirty-three times, الحَمْدُ لِلّٰهْ thirty-three times, and اَللّٰهُ أَكْبَرْ thirty-three times, which many people do after the ordinary prayers, as a voluntary act.

The form of the word implies that it is Arabic, but Az says that it is post-classical. Its plurals are سُبَحٌ and سُبُحَاتٌ.

See form 2, near the end.

1.1he performed, or finished, his prayer—قَضَىسُبْحَتَهُ

Also invocation of God, or supplication; and prayer, whether obligatory or voluntary; or voluntary praise, and voluntary prayer, because of the تَسْبِيحٌ in it.

One says فُلَانٌ يُصَلِّى السُّبْحَةَ, explained above; see form 2, in the latter part.

I performed, or finished, my voluntary praise and voluntary prayer—قَضَيْتُ سُبْحَتِى
he performed the voluntary prayer—صَلَّى السُّبْحَةَ
the voluntary prayer of the stated period—سُبْحَةَ الضُّحَى

The period called الضُّحَى.

1.2figurative · مجازthe greatness, or majesty, of God—سُبْحَةُ ٱللّٰهِ

With damm; but in my manuscript copy of the K written سَبْحَة, and so in the CK.

Or the plural السُّبُحَاتُ, occurring in a tradition, means the greatness, or majesty, and the light, or splendour, of God.

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.

Or سُبُحَاتُ وَجْهِ ٱللّٰهِ means the lights, or splendours, or, according to ISh, the light, or splendour, of the face of God.

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.

Others say that, when it relates to God, it declares that He is far removed from every imperfection, meaning سُبْحَانَ وَجْهِهِ. See سُبْحَان.

[I ask You] by the evidences of your greatness, or majesty—أَسْأَلُكَ بِسُبُحَاتِ وَجْهِكَ الكَرِيمِ

Said in addressing God, with two dammehs; it is by the acknowledgement of these evidences that his praise is celebrated.

1.3figurative · مجاز — inferredthe places of prostration—السُّبُحَاتُ

[Probably meaning in the reciting of the Kur-án.]

2a piece of cotton—سُبْحَةٌ

This is the singular.

Show Lane's original text
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 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]: (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. 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.) سُبْحَةُ ٱللّٰهِ , (IAth, K, TA,) with damm, (TA, [but in my MS. copy of the K written سَبْحَة , and so in the CK,]) means The greatness, or majesty, of God: (IAth, K, TA:) or [the pl.] السُّبُحَاتُ , occurring in a trad., means 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 the greatness, or majesty, of the face of our Lord: (S:) or سُبُحَاتُ وَجْهِ ٱللّٰهِ means 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 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 Kur-án]. (K.) Also, i. e. [the sing.,] سُبْحَةٌ , A piece of cotton. (TA.)
Nounسُبْحَانٌ5 senses · 2 main

Core sense — declaring God far removed from every imperfection; an expression of wondergenerated

1

It is the maṣdar of سَبَحَ as synonymous with سَبَّحَ; and it is a noun that sometimes stands in the place of the maṣdar of the latter of these two verbs, that is, in the sense of تَسْبِيحٌ.

1.1I declare the remoteness, or freedom, of God from every imperfection—سُبْحَانَ ٱللّٰهِ

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 declinable, and also invariable, being put in the accusative in the manner of a maṣdar.

That is, from the imputation of there being any equal to Him, or any companion, or anything like Him, or anything contrary to Him; or from everything that should not be imputed to Him. [I declare, or celebrate, or extol, his absolute perfection or glory or purity: or extolled be his absolute perfection.]

Or: I declare the remoteness of God, or his freedom, from evil, or from every evil, and especially from the imputation of his having a female companion, and offspring; or I declare God's being very far removed from all the foul imputations of those who assert a plurality of gods. It sometimes implies wonder, and may well be rendered: how far is God from every imperfection!

In this case سبحان is a determinate noun, that is, a generic proper name, for التَّسْبِيح, just as بَرَّةُ is for البِرُّ.

Zj says that it is put in the accusative in the manner of a maṣdar, that is, as the absolute complement of a verb understood; with the verb supplied, the phrase is أُسَبِّحُ ٱللّٰهَ سُبْحَانَهُ, meaning أُبَرِّئُ ٱللّٰهَ مِنَ السُّوْءِ بَرَآءَةً, with سبحان taking the place of the verb.

According to Ibn-El-Hájib and others, when it is prefixed to another noun or pronoun, governing it in the genitive, it is a quasi-maṣdar; and when not so prefixed it is a proper name, imperfectly declinable. Against this it is objected that a proper name may be prefixed in this way for the purpose of distinction, as in حَاتِمُ طَيِّئٍ and زَيْدُ الفَوَارِسِ.

Some say that it is a maṣdar of a verb no longer used; but this is not to be regarded, for, as a maṣdar, its verb is سَبَحَ, like شَكَرَ, whose maṣdar is شُكْرَانٌ. Others say that it may be a maṣdar of سَبَّحَ, though this is far from agreeing with analogy.

Some derive it from السَّبْحُ as meaning the act of swimming, or being quick or swift, or becoming remote, and the like. F adds that the phrase given above denotes quickness in turning to God and readiness in serving, or obeying, Him — and so may be rendered: I turn quickly to the service of God, and am prompt in obeying Him — so according 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 out his fore legs, as one does with the arms in swimming].

so perform prayer to God when you enter upon the time of evening and when you enter upon the time of daybreak—فَسُبْحَانَ ٱللّٰهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونُ

In the Kur 30:16, where سبحان is used in the place of the maṣdar of سَبَّحَ, and سَبِّحُوا is understood before it; it may also be rendered: declare the remoteness of God from every imperfection at those times.

far is God from that by which they describe Him!—سُبْحَانَ ٱللّٰهِ عَمَّا يَصِفْونَ
I glorify You by enumerating all your benefits, and by the praising of You I glorify You—سُبْحَانَكَ ٱللّٰهُمَّ وَبِحَمْدِكَ

In the Kur 23:93.

That is, سَبَّحْتُكَ بِجَمِيعِ آلَائِكَ وَبِحَمْدِكَ سَبَّحْتُكَ. See also the preposition بِ.

Qur’ān 23:91 matched to Lane’s own quotation of it Lane cites “Kur xxiii. 93”
Qur’ān 23:91 Lane quotes this verse
مَا ٱتَّخَذَ ٱللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُۥ مِنْ إِلَـٰهٍ ۚ إِذًا لَّذَهَبَ كُلُّ إِلَـٰهٍۭ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَـٰنَ ٱللَّهِ عَمَّا يَصِفُونَ

No son did Allah beget, nor is there any god along with Him: (if there were many gods), behold, each god would have taken away what he had created, and some would have lorded it over others! Glory to Allah! (He is free) from the (sort of) things they attribute to Him!Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2figurative · مجاز — inferredI wonder greatly at such a thing—سُبْحَانَ مِنْ كَذَا

Also written سُبْحَانَ ٱللّٰهِ مِنْ كَذَا.

I wonder greatly at such a person—سُبْحَانَ مِنْ فُلَانٍ

These phrases arose from God's being glorified at the sight of what is wonderful in his works, and afterwards, from being said so often, were used of anything at which one wonders (Er-Radee); the sense is: how extraordinary, or strange, is such a thing!

El-Aashà says:

shāhid
أَقُولُ لَمَّا جَآءَنِى فَخْرُهُسُبْحَانَ مِنْ عَلْقَمَةَ الفَاخِر

[I saying, when his boasting reached me, I wonder greatly at 'Alkameh the boasting]; that is, العَجَبُ مِنْهُ, or rather عَجَبًا لَهُ [for أَعْجَبُ عَحَبًا لَهُ], literally: I wonder with wondering at him.

سبحان is without tanwīn because it is treated as a determinate noun and has a resemblance to a feminine noun: [though in what quality it resembles a feminine noun, except in being of one of the measures of broken plurals, I do not know.] Or it is imperfectly declinable because it is a determinate noun, being a proper name for البَرَآءَة and التَّنْزِيه, and because of the addition of the ا and ن; this is the true reason. But some hold that it is made determinate by being prefixed to a noun understood, governing it in the genitive, the complete phrase being سُبْحَانَ ٱللّٰهِ مِنْ عَلْقَمَةَ.

1.3

سُبْحَانًا, thus with tanwīn, as an indeterminate noun, occurs in the phrase سُبْحَانَهُ ثُمَّ سُبْحَانًا, in a poem of Umeiyeh.

2you have more, or most, knowledge of what is in your own mind—أَنْتَ أَعْلَمُ بِمَا فِى سُبْحَانِكَ

سُبْحَان is also used in the sense of نَفْس, as in this saying.

Show Lane's original text
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.) 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, * 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 ٱللّٰهَ سُبْحَانَهُ ; (MF;) meaning أُبَرِّئُ ٱللّٰهَ 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 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 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 ٱللّٰهِ 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 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 , (Msb, K,) or سُبْحَانَ ٱللّٰهِ مِنْ كَذَا , (S,) and سُبْحَانَ مِنْ فُلَانٍ , (A,) are 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 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-Radee, 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!]. (Msb.) El-Aashà says, 1 (S, Msb *) [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 ٱللّٰهِ مِنْ عَلْقَمَةَ . (MF.) أَقُولُ لَمَّا جَآءَنِى فَخْرُهُ | سُبْحَانَ مِنْ عَلْقَمَةَ الفَاخِر 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]. (K.)
Nounسَبُوحٌ1 sense

Core sense — swimming much; a horse that stretches out its fore legs in runninggenerated

1

See سَابِحٌ, in three places.

Show Lane's original text
: see سَابِحٌ , in three places.
Nounسِبَاحَةٌ1 sense

Core sense — swimming, the art of swimminggenerated

1

A maṣdar, or a simple noun, from سَبَحَ: swimming, or the act or art of swimming; or moving along upon water without immersing oneself. See form 1, first sentence.

Show Lane's original text
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.])
Nounسَبَّاحٌ1 sense

Core sense — one who swims much, a great swimmergenerated

1

See سَابِحٌ, in two places.

Show Lane's original text
: see سَابِحٌ , in two places.
Nounسُبُّوحٌ1 sense

Core sense — all-perfect, all-pure, all-glorious; far removed from every imperfectiongenerated

1

Also pronounced سَبُّوحٌ, which agrees better with analogy, though the first pronunciation is the commoner. It is one of the adjectives applied to God, because He is an object of تَسْبِيح, and it is often immediately followed by قُدُّوسٌ, which is likewise also pronounced قَدُّوسٌ, though again the first pronunciation is the commoner. It means all-perfect, all-pure, or all-glorious: far removed, or free, from everything evil, and from every imperfection [and the like]. See form 2, and see also سُبْحَانَ ٱللّٰهِ.

Th says that there is no word like these two adjectives, of the measure فعُّول with damm as well as with fet-h to the first letter, except ذرّوح; but the following similar cases have been pointed out: ستّوق among adjectives, and ذرّوح, شبّوط, فرّوج, سفّود and كلّوب among nouns.

Sb says لَيْسَ فِى الكَلَامِ فُعَّوْلٌ بِوَاحِدَةٍ [explained under ذُرَّاحٌ]; or, according to AHei, Sb said that there is no adjective of the measure فُعُّولٌ except سُبُّوحٌ and قُدُّوسٌ.

Lh mentions سُتُّوقٌ also, as an adjective applied to a دِرْهَم, as well as سَتُّوقٌ.

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, 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 ٱللّٰهِ .]) 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.)
Nounالسَّبَّاحَةُ1 sense

Core sense — the fore finger, the finger next the thumbgenerated

1

See المُسَبِّحَةُ, in two places.

Show Lane's original text
: see المُسَبِّحَةُ , in two places.
Nounسَابِحٌ3 senses · 1 main

Core sense — swimming, a swimmer; a horse that stretches out its fore legs in runninggenerated

1one who swims much, a great swimmer—سَبَّاحٌ
one who swims much, a great swimmer—سَبُوحٌ

The headword, together with these two, is an ism fāʿil, or adjective, from سَبَحَ in the first of the senses given above; the headword itself means swimming, or a swimmer, while the other two are intensive.

The plural of the first, according to IAar — not of the first and the last, as it appears to be according to the K — is سُبَحَآءُ; that of the second is سَبَّاحُونَ; and that of the third is سُبُحٌ or سِبَاحٌ, the former regular and the latter irregular.

1.1figurative · مجازthe ships—السَّابِحَات

In the Kur 79:3, according to Az. Or: the souls of the believers أَرْوَاحُ المُؤْمِنِينَ (Golius seems to have found أَزْوَاجُ المُؤْمِنِينَ in a copy of the K, for he gives as an explanation 'piæ et fidelium uxores'), which go forth with ease.

Or the angels that swim, or glide, from (من, apparently a mistranscription for بَيْنَ, 'between') the heaven and the earth; or the stars, which swim, or glide along, in the firmament, like the سَابِح in water.

[The meanings 'fœminæ jejunantes' and 'veloces equi' and 'planetæ', assigned to this word by Golius on the authority of the KL, are in that work assigned to سَائِحَات, the first of them as the meaning of that word in the Kur 66:5.]

stars gliding along in the firmament—نُجُومٌ سَوَابِحُ

سوابح is a plural of سَابِحٌ applied to an irrational thing, and of سَابِحَةٌ.

Qur’ān 66:5 matched to Lane’s own quotation of it Lane cites “Kur lxvi. 5”
1.2figurative · مجازa horse that stretches out his fore legs well in running—سَابِحٌ

The plural of the first is سَوَابِحُ and سُبَّحٌ.

a horse that stretches out his fore legs very well in running—سَبُوحٌ

[Like as one does with the arms in swimming.]

horses—سَوَابِحُ

An adjective in which the quality of a noun predominates, because horses stretch out their fore legs in this way in running.

the name of a horse of Rabeea Ibn-Jusham—السَّبُوحُ
the name of a celebrated courser, and of a certain camel—السَّبَّاحُ
Show Lane's original text
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.) السَّابِحَات , (K, &c.,) in the Kur [lxxix. 3], accord. to Az, (TA,) means The ships: (K:) or 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 the angels that swim, or glide, ( تَسْبَحُ ,) from ( من [app. a mistranscription for بَيْنَ between]) the heaven and the earth: (TA:) or 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 [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, (S, IAth, A, L,) meaning 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 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.)
Nounتَسْبِيحَاتٌ1 sense

Core sense — single acts of glorifying Godgenerated

1

This and تَسَابِيحُ are plurals of تَسْبِيحَةٌ, a single act of تَسْبِيح; see form 2.

Show Lane's original text
and تَسَابِيحُ [pls. of تَسْبِيحَةٌ A single act of تَسْبِيح : see 2]. (A.)
Nounمَسْبَحٌ2 senses · 1 main

Core sense — a place of swimminggenerated

1

[A place of swimming, and the like: plural مَسَابِحُ.]

1.1

An example of the plural occurs in form 1.

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[ A place of swimming, &c.: pl. مَسَابِحُ .] See an ex. of the pl. in the first paragraph of this art.
Nounمُسَبَّحٌ1 sense

Core sense — strong, said of a garmentgenerated

1

According to AA and the K, applied as an adjective to a [garment of the kind called] كِسَآء, it means strong; and according to AA, مُسَبَّجٌ, so applied, means made wide.

Show Lane's original text
, 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.)
Nounمُسَبِّحٌ1 sense

Core sense — one who glorifies God; one who performs prayergenerated

1and had he not been of those who perform prayer—فَلَوْلَا أَنَّهُ كَانَ مِنَ المُسَبِّحِينَ

In the Kur 37:143, as some say.

Ism fāʿil of form 2.

Qur’ānic occurrences مُسَبِّحُون 1 shown of 2
37:166
وَإِنَّا لَنَحْنُ ٱلْمُسَبِّحُونَ

"And we are verily those who declare (Allah's) glory!"

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

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[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.)
Nounالمُسَبَّحَةُ1 sense

Core sense — the fore finger, the finger next the thumbgenerated

1figurative · مجازthe index, or fore finger; the finger that is next the thumb—السَّبَّاحَةُ

So called because it is like the glorifier when one makes a sign with it, raising it, in declaring [the unity of] the divine essence.

he pointed towards him, or it, with the fore finger—أَشَارَ إِلَيْهِ بِالمُسَبِّحَةِ
he pointed towards him, or it, with the fore finger—بِالسَّبَّاحَةِ
Show Lane's original text
(A, Msb, TA) and السَّبَّاحَةُ (A, TA) [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 إِلَيْهِ بِالمُسَبِّحَةِ and بِالسَّبَّاحَةِ [He pointed towards him, or it, with the fore finger]. (A, TA.)