سطر: سَطَر: صف، نسق، رتب على نفس الصف. (عباد 1: 244).
سَطر: شرط، عيّن شرطاً، بينّ، أوضح (هلو) سَطَّر (بالتشديد): خَطَط (بوشر) رسم خطوطاً على القرطاس (فوك، الكالا، محيط المحيط، بوشر) ورسم (بوشر).
سطرَّ القارئ. انتقل من السطر الذي قرأه إلى ما بعد السطر الذي يليه (محيط المحيط).
سطرَّ: طمع، إغتر، تباهى، ففي حيان - بسام (1: 10و) يقول بعد كلامه عن ان هذا الخليفة الضعيف قد رتب ونظم كل وظائف القصر. وهذا زخرف من التسطير وضع على غير حاصل ومراتب نصبت لغير طائل.
تسّطّر: تخطَّط، تصفَفَ على خط واحد (معجم ابن جبير).
تسطَّر القرطاس: خطط، رسمت فيه خطوط.
(فوك) سطر. إن كلمة اسطار لم تذكر في ألف ليلة (برسل 4: 319) حيث ينقلها هابيشت في معجمه فقط، بل ذكرت في ألف ليلة (برسل 4: 338) أيضاً، وقد حلت محلها كلمة ساطور في طبعة ماكن (4: 168) غير أنها لا يمكن أن تدل في كلتا العبارتين على الساطور الذي يقطع به اللحم. ولا ادري لماذا فسرّها بيشت هذه الكلمة بمكيال لصغار السمك. لأن العبارتين ليس فيهما ما يدل على كيل السمك، بل فيهما ما يدل على نقله. ولعل كلمة اسطار هذه تصحيف اسطال جمع سطل. لأننا نجد أن اللام في كلمة سطل باللغات الرومانية قد أبدلت بالراء. ففي اللغة الأسبانية: acetere, celtre, cetre, acetre وباللغة الكاتغالونية: setri أو لعلها جمع ستر كما لاحظ السيد دي غويا وهي الكلمة التي فسرها بيترمان (سفرة 1: 79) بكلمة: صحفة وصحن وزبدية.
مسطرة وجمعها سَطُورون وسَواطِر: سَرِيّ، شريف النفس، شهم، عالي الهمة (فوك) سطور: نوع من السمك (ياقوت 1: 886) تسطير (في تونس): تقطيع المجرم بضربات السيف تقطيعه طولاً (عوادة ص318).
مسطرة، عند أرباب الفلاحة: سعر الأرض أو الأعراس الذي تباع به (محيط المحيط).
مَسْطَرَة: كيلة، مقياس السعة (الكالا).
مِسْطَرَة: كوس، مثلث، زاوية قائمة، مسطرة مثلثة الزوايا (بوشر).
مِسْطَرة: صفيحة يسقط فيها ما فوق المد من الحبوب عند كيلها. صفيحة لكيل الملح، (الكالا) مِسَطَرة: القسم المجوف من الملوي في الآلات الموسيقية كالعود والقانون حيث تثبت الملاوي (صفحة مصر 13: 228) وفيها مسترة وهو خطأ)، لين عادات (2: 78).
مِسْطَرة: عينة. نموذج، مثل (بوشر، محيط المحيط).
مِسْطَرة: نبات الحلتيت، قنة (الكالا).
مُسْطار وجمعها مساطير: سلاف، نبيذ العنب، (فوك، الكالا، برجرن ص864). وتكتب مصطار (محيط المحيط في مادة صطر) (168) (أبو الوليد ص299، 538 رقم 72، ابن العوام 2: 415 (وانظر كلمنت موليه 2: 402 رقم 2، 416، 613) وانظر (الجواليقي ص141). مسطور وجمعها مَساطِير: مكتوب، عهد، عقد، ميثاق، اتفاق. ففي فريتاج (طرائف عقد، ميثاق، اتفاق. ففي فريتاج (طرائف ص55): وقد كتبت على نفسي مسطوراً أشهدت فيه الله وجماعة من المسلمين أن الأرض الخ. وفيه (ص61): لي عليه مسطور بها أي لي عليه مكتوب يعترف به فيه إنه مدين لي بهذه الخمسمائة دينار (عبد الواحد ص204، 205).

سطر

1 سَطَرَ, (S, M, Msb, &c.,) aor. ـُ (S, M, Msb;) inf. n. سَطْرٌ; (S, M, Msb, K; *) and ↓ سطّر; (M;) and ↓ استطر; (S, M, A, Msb, K;) He wrote (S, M, * A, Msb, K) a writing or book. (M, Msb.) b2: [And سَطَرَ He ruled a book. (See مِسْطَرَةٌ.)]

b3: Also سَطَرَ, (TA,) inf. n. as above, (K, TA,) (tropical:) He cut another man with a sword. (K, * TA.) b4: And سَطَرَهُ He prostrated him; threw him down prostrate. (S.) 2 سطّر: see 1. b2: Also, inf. n. تَسْطِيرٌ, He composed (M, K) lies, falsehoods, (TA,) or أَسَاطِير, i. e. stories having no foundation, &c. (M.) b3: Also, [not تسطّر as in Gol.,] He said what was false: and he pretended a false thing. (KL.) And سطّر عَلَيْنَا He told us أَسَاطِير, i. e. stories having no foundation; or no right tendency or tenour: (M, K:) or he told us stories resembling falsehoods: (Lth:) or he embellished stories to us with lies: (TA:) or he related to us wonderful stories of the ancients. (A.) And سطّر فُلَانٌ فُلَانًا Such a one told falsehoods to such a one. (Msb.) b4: And سطّرهُ He made him to form wishes, or desires. (Sgh, TA.) 4 اسطر اسْمِى He passed over the line in which was my name. (Az, K.) b2: And اسطر (tropical:) He committed a mistake, or an error, (Ibn-Buzurj, K, TA,) in his reading, or recitation. (K.) 8 إِسْتَطَرَ see 1, first sentence.11 اسطارّ, aor. ـْ [app. signifies It (beverage, or wine,) became what is termed مُِسْطَار or مُسْطَارّ, q. v.] (TA.) Q. Q. 1 سَيْطَرَ عَلَيْنَا, (S, M, A, K,) inf. n. سَيْطَرَةٌ; (A;) and سَوْطَرَ; (K;) or سُوطِرَ; (so in a copy of the M; [but see what is said below respecting the pass. form of سَيْطَرَ;]) and ↓ تَسَيْطَرَ; (A, K;) He had, or exercised, absolute authority over us: (M, A, K:) or he was set in absolute authority over us, to oversee us, and to pay frequent attention to our various states or conditions, and to write down our manner of action: (S:) or he acted as a watcher and guardian over us, (M, K, TA,) paying frequent attention to us: (TA:) also written with ص in the place of س; but originally it is with س, from السَّطْرُ: and every س immediately followed by ط may be changed into ص: (TA:) the pass. form of سَيْطَرَ is not used. (T.) Q. Q. 2 تَسَيْطَرَ: see the next preceding paragraph.

سَطْرٌ, (S, M, A, Msb, K,) originally an inf. n., [see 1,] (S,) and ↓ سَطَرٌ, (S, M, Msb, K,) A line (S, M, K) of a book or writing: (M, A, K:) and a writing: (S, K:) and (tropical:) a line or row (S, M, A, Msb, K) of buildings, (S, A,) and of trees, (S, M, A, Msb, K,) &c., (Msb, K,) and [particularly] of palm-trees, and the like, (M,) [and so, app., ↓ مُسْطَارٌ, q. v.:] pl. (of the former, S, Msb) أَسْطُرٌ (S, M, A, Msb, K) and (of the latter, S) أَسْطَارٌ (S, M, A, K) [both pls. of pauc.] and (of the former, S, Msb) سُطُورٌ, (S, M, A, Msb, K,) and أَسَاطِيرُ (Lh, S, M, K) is a pl. pl., (S, K,) i. e. pl. of أَسْطَارٌ. (S.) You say, كَتَبَ سَطْرًا مِنْ كِتَابَةٍ

[He wrote a line of writing]: (A:) and بَنَى سَطْرًا (tropical:) He built a row (S, A) مِنْ بِنَائِهِ [of his building]: (A:) and غَرَسَ سَطْرًا (tropical:) He planted a row (S, A) مِنْ وَدِيِّهِ [of his palm-shoots, or young palm-trees]. (A.) b2: [Hence the saying,] اِجْعَلِ الأَمْرَ سَطْرًا وَاحِدًا (assumed tropical:) Make thou the affair, or case, [uniform, or] one uniform thing. (Fr, TA in art. بأج.) A2: Also the former, (سَطْرٌ,) A yearling (عَتُودٌ, T, M, K) of goats, (M,) or of sheep or goats: (T, K:) and صَطْرٌ is a dial. var. thereof. (IDrd, M.) سَطَرٌ: see the next preceding paragraph.

سُطُرٌ: see أُسْطُورَةٌ.

سُطْرَةٌ (tropical:) An object of wish or desire. (K, TA.) You say, رَاجَعْتُ فُلَانًا وَلَمْ يُسَاعِدْ سُطْرَتِى (tropical:) [I consulted such a one, and he did not aid in the accomplishment of the object of my wish or desire]. (TK.) سَطَّارٌ: see what next follows.

سَاطِرٌ (tropical:) A butcher; (Fr, O, K, TA;) as also ↓ سَطَّارٌ. (Fr, O, TA.) سَاطُورٌ A butcher's cleaver; (MA, O, K; *) i. e. the great knife with which the butcher cuts [the slaughtered beast: pl. سَوَاطِيرُ]. (O.) أُسْطُورَةٌ [resembling the Greek ἱστορία] (S, M, A, Msb, K) and أُسْطُورٌ (M, Msb, K) and إِسْطَارَةٌ (S, M, Msb, K) and إِسْطَارٌ and إِسْطِيرَةٌ and إِسْطِيرٌ (M, K) sings. of أَسَاطِيرُ, (S, M, A, Msb, K,) which signifies Lies; or falsehoods; or fictions: (S, Msb, TA:) or stories having no foundation, or no right tendency or tenour: (لَا نِظَامَ لَهَا:) [such as we commonly term legends:] (M, K:) or wonderful stories of the ancients: (A:) or their written stories: (Bd in viii. 31:) or their written tales: (Jel in lxxxiii. 13:) or their written lies: (Bd in xxiii. 85, and Jel in xxvii. 70:) or stories embellished with lies; as also ↓ سُطُرٌ: (TA:) or, accord. to some, أَسَاطِيرُ is pl. of أَسْطَارٌ which is pl. of سَطْرٌ: or, accord. to AO, اساطير is pl. of أَسْطُرٌ which is pl. of سَطْرٌ: or, accord. to Abu-l-Hasan, اساطير has no sing.: (M:) or the pl. of أَسْطُرٌ, accord. to AO, is أَسَاطِرُ, i. e., without ى: or, as some say, اساطير is an irreg. pl. of سَطْرٌ. (TA.) مِسْطَرَةٌ An instrument with which a book is ruled (يُسْطَرُ) [made of a piece of pasteboard with strings strained and glued across it, which is laid under the paper; the latter being ruled by being slightly pressed over each string]. (TA.) مُسَطَّرٌ Written. (S, M.) مُسَطِّرٌ: see مُسَيْطِرٌ.

مُسْطَارٌ: see سَطْرٌ. b2: (assumed tropical:) Dust rising into the sky; (K, TA;) as being likened to a row of palm-trees or other things. (TA.) A2: Also, (thus in some copies of the K, and so correctly written accord. to Sgh, with damm, TA,) or مِسْطَارٌ, (thus in the S, and in some copies of the K,) with kesr to the م, (S,) or with teshdeed, [مُسْطَارٌّ,] as written by Ks, and this also shows it to be with damm, being in this case from إِسْطَارَّ, aor. ـْ (Sgh, TA,) A kind of wine in which is acidity; (S;) an acid kind of wine: (A'Obeyd, K:) or a kind of wine which prostrates its drinker: (K:) or new, or recently-made, wine, (K,) of which the taste and odour are altered: (TA:) or wine made of the earliest of grapes, recently: (T, TA:) or a wine in which is a taste between sweet and sour; also termed ↓ مُسْطَارَةٌ: (Har p. 618:) Az says, it is of the dial. of the people of Syria; and I think that it is Greek, [or perhaps it is from the Latin “ mustarius,” which is from “ mustum,”] because it does not resemble an Arabic form: it is with ص, or, as some say, with س; and [app. a mistake for “ or ”] I think it to be of the measure مُفْتَعَلٌ from صَارَ, with the ت changed into ط. (TA.) مُسْطَارَةٌ: see the next preceding paragraph, مُسَيْطِرٌ (S, M, A, Msb, K) and ↓ مُسَطِّرٌ, (S, K,) as also مُصَيْطِرٌ, (S, A,) One who has, or exercises, absolute authority (M, A, K) over others: (M:) one who is set in absolute authority over a thing [or people], to oversee it, and to pay frequent attention to its various states or conditions, and to write down its manner of action: from السَّطْرُ: (S:) or a watcher and guardian; (M, K;) one who pays frequent attention to a thing. (Msb, * TA.)

رجو

1 رَجَوْتُهُ, aor. ـْ (S, Msb,) inf. n. رَجْوٌ, (S, M, K,) or رُجُوٌّ, (Msb,) and رَجَآءٌ, (S, K, TA, &c., [in the CK erroneously written with the short ا i. e., without the meddeh and ء,]) or the latter is a simple subst., (Msb,) and رَجَاوَةٌ (S, K) and رَجَاةٌ, or رَجَآءَةٌ, (accord. to different copies of the K,) or both, (CK,) and مَرْجَاةٌ; (K;) and ↓ رَجَّيْتُهُ, (S,) inf. n. تَرْجِيَةٌ; (K;) and ↓ تَرَجَّيْتُهُ, (S, K, *) and ↓ اِرْتَجَيْتُهُ; (S, Msb, K; *) I hoped for him [or it; relating only to what is possible; syn. with أَمَلْتُهُ; see رَجَآءٌ, below]; all signify the same: (S:) and رَجَيْتُهُ, aor. ـْ is a dial. var. of رَجَوْتُهُ: (Msb:) and رَجِيَهُ, aor. ـْ like رَضِيَهُ, is a dial. var. of رَجَاهُ, aor. ـْ accord. to Lth: it is disapproved by Az, because heard by him on no other authority than that of Lth; but it is mentioned also by ISd. (TA.) One says, مَا أَتَيْتُكَ إِلَّا رَجَاوَةَ الخَيْرِ [I did not, or have not, come to thee except hoping for that which is good]. (S.) No regard is to be paid to the assertion of Lth, that the saying فَعَلْتُ رَجَاةَ كَذَا [I did a thing hoping for such a thing] is a mistake, and that the correct word is only رَجَآءَ; for رَجَاةٌ occurs in a trad., and in the poetry of the Arabs. (TA.) b2: Sometimes رَجْوٌ, (S,) or رُجُوٌّ, (Msb,) has the meaning of خَوْفٌ; (S, Msb;) because the hoper fears that he may not attain the thing for which he hopes; (Msb;) and so رَجَآءٌ; (T, S;) but only when there is with it a negative particle: (Fr, T, TA:) you say, مَا رَجَوْتُكَ (assumed tropical:) I feared not thee: but you do not say, رَجَوْتُكَ, meaning I feared thee: (TA:) the saying in the Kur [lxxi. 12], مَا لَكُمْ لَا تَرْجُونَ لِلّٰهِ وَقَارًا means (assumed tropical:) [What aileth you] that ye will not fear the greatness, or majesty, of God? (S:) or the meaning is, that ye will not hope for God's magnifying of him who serves Him and obeys Him? or that ye will not believe in greatness, or majesty, belonging to God, so that ye may fear disobeying Him? (Bd:) another instance occurs in a verse of Aboo-Dhu-eyb, cited in art. خلف, conj. 3: (S:) and ↓ ارتجاهُ, also, signifies (tropical:) he feared him, or it; [but app. only when preceded by a negative particle, as in exs. cited in the TA;] (K, TA;) in which sense it is tropical. (TA.) Accord. to Lth, رَجْوٌ is also syn. with مُبَالَاةٌ; and مَا أَرْجُو means مَا أُبَالِى [I do not care, mind, or heed]: but this is disapproved by Az. (TA.) A2: رَجِىَ He broke off, or ceased, [app. by reason of inability,] from speaking: (K:) or, accord. to Az, he became confounded, or perplexed, and unable to see his right course: or, as Fr says, he desired to speak, and was unable to do so: (TA:) and رُجِىَ عَلَيْهِ, like عُنِىَ, he became unable to speak. (K.) 2 رَجَّوَ see 1, first sentence.4 أَرْجَتْ She (a camel, S, or a pregnant female [of any kind], TA) was, or became, near to bringing forth; (S, K, TA;) so that her bringing forth was hoped for: accord. to Er-Rághib, the proper signification is she made her owner to have hope in himself that her bringing forth was near: (TA:) and أَرْجَأَتْ means the same. (S.) b2: ارجى الصَّيْدَ He failed of getting any game; (K;) [as though he made the game to have hope;] and ارجأهُ signifies the same: (TA:) or so ارجى [alone], and ارجأ [alone]. (K and TA in art. رجأ.) A2: And أَرْجَيْتُهُ, (S, Msb,) inf. n. إِرْجَآءٌ, (K,) I postponed it, put it off, deferred it, or delayed it; (S, Msb, K; *) namely, an affair [&c.]; (S;) as also ارجأتهُ. (S, Msb.) [See the latter verb: and see also an ex. in the Kur vii.108 and xxvi. 35; and the various readings mentioned by Bd in the former instance.]

A3: ارجى البِئْرَ He made a side (رَجًا) to the well. (S, K.) 5 تَرَجَّوَ see 1, first sentence. b2: [In the present day, ترجّى is often used as meaning He besought, entreated, petitioned, or prayed.]8 إِرْتَجَوَ see 1, first sentence: b2: and again in the latter part of the paragraph.

رَجًا The side, (K,) in a general sense: (TA:) or the side of a well, (S, Msb, K,) and of the sky, (Er-Rághib, TA,) and of anything; (S, Msb; *) and ↓ رَجَآءٌ signifies the same: (K:) the side of a well from its top to its bottom; (TA;) and the two sides thereof: which last is also [or properly] the meaning of the dual; which is رَجَوَانِ: (S:) pl. أَرْجَآءٌ. (S, Msb, K.) Hence, in the Kur [lxix. 17], وَالْمَلَكُ عَلَى أَرْجَائِهَا [The angels being at the sides thereof]. (S, TA.) They said, رُمِىَ بِهِ الرَّجَوَانِ, meaning (assumed tropical:) He was cast into places of destruction: (S:) or it is said of one who is held in mean estimation: (M, TA:) اِسْتِهْزَآءٌ in the K is a mistake for اُسْتُهِينَ بِهِ, the reading in the M: (TA:) as though the two [opposite] sides of the well were cast at with him. (K.) And one says of him who will not be deceived so as to be turned away from one course to another, لَا تُرْمَى بِهِ الرَّجَوَانِ (assumed tropical:) [lit. The two sides of the well will not be cast at with him]; in allusion to the well's two [opposite] sides' being cast at with the bucket. (Z, TA.) رَجَآءٌ [accord. to most an inf. n., (see 1, in two senses,) but accord. to the Msb a simple subst.,] Hope; syn. أَمَلٌ; (S and M and K in art امل;) contr. of يَأْسٌ; (K;) an opinion requiring the happening of an event in which will be a cause of happiness; (Er-Rághib, TA;) expectation of deriving advantage from an event of which a cause has already occurred: (El-Harállee, TA:) or, as Ibn-El-Kemál says, properly, i. q. أَمَلٌ: and conventionally, the clinging of the heart to the happening of a future loved event: (TA:) or hope, or eager desire, for a thing that may possibly happen; differing from تَمَنٍّ, which relates to what is possible and to what is impossible. (MF, TA.) A2: See also رَجًا.

رَجِيَّةٌ [A thing hoped for]: you say, مَالَى فِى

فُلَانٍ رَجِيَّةٌ There is nothing for me to hope for in such a one. (S.) رَاجٍ [Hoping: b2: and Fearing]. (Msb.) أُرْجِيَّةٌ A thing postponed, put off, deferred, or delayed. (ISd, K.) أُرْجُوَانٌ Redness: (Msb, K:) a certain red dye: (K:) or a certain dye, intensely red: (S:) accord. to A'Obeyd, (S,) what is called نَشَاسْتَج; (S, K;) and he says that the بَهْرَمَان is inferior to it (دُونَهُ [but this often has the contr. meaning]): it is said also that ارجوان is an arabicized word, from the Pers\. أَرْغَوَان, which means a sort of trees having a red blossom, of the most beautiful kind; and that every colour resembling it is termed ارجوان. (S.) Also Red: (K:) and red garments or clothes. (IAar, K.) And one says أَحْمَرُ

أُرْجُوَانٌ, mentioned by Seer has having an intensive meaning; (M, TA;) in the K, ↓ أَحْمَرُ أُرْجُوَانِىٌّ; but this is wrong; (TA;) i. e. Intensely red. (K, TA.) And قَطِيفَةٌ حَمْرَآءُ أُرْجُوَانٌ [A villous, or nappy, outer, or wrapping, garment, intensely red]: (S, M, A:) but IAth says that the most common practice is to prefix the word ثَوْب or قَطِيفَة to أُرْجُوَان so as to govern the latter in the gen. case; [saying ثَوْبُ أُرْجُوَانٍ or قَطِيفَةُ أُرْجُوَانٍ;] and that the word [ارجوان] is said by some to be Arabic, the ا and ن being augmentative. (TA.) أُرْجُوَانِىٌّ: see the next preceding paragraph.

مُرْجًى Postponed, put off, deferred, or delayed; as also مُرْجَأٌ.] Some read [in the Kur ix. 107]

وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللّٰهِ. (S: see مرجأ, in art. رجأ.) مُرْجٍ and مُرْجِيَةٌ and] مُرْجِىءٌ and مُرْجِءَةٌ A female near to bringing forth. (K, * TA.) A2: مُرْجٍ also signifies A man who is one of the people [or sect] called the مُرْجِيَة; (S;) or one of the مُرْجِئَة, mentioned in art. رجأ; as also مُرْجِىءٌ; and so ↓ مُرْجِىٌّ; (K;) or this is [properly speaking] a rel. n. from مُرْجٍ; (S;) and مُرْجِئِىٌّ also; (K;) or rather this is another rel. n., like مُرْجِىٌّ. (IB and TA in art. رجأ, q. v.) مُرْجِى: see what next precedes. You say رَجُلٌ مُرْجِىٌّ [A man of, or belonging to, the sect called the مُرْجِيَة]. (S.)

(ق د م) : (قَدَّمَ وَتَقَدَّمَ) بِمَعْنَى (وَمِنْهُ) مُقَدِّمَةُ الْجَيْشِ (وَمُقَدِّمَةُ الْكِتَابِ) بِالْكَسْرِ وَأَقْدَمَ مِثْلُهُ (وَمِنْهُ) الْإِقْدَامُ فِي الْحَرْب (وَمُقَدِّمُ الْعَيْنِ) مَا يَلِي الْأَنْف خِلَاف مُؤَخِّرِهَا وَقَدَم مِثْله قَالَ اللَّه تَعَالَى {يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ} [هود: 98] (وَمِنْهُ) قَادِمَةُ الرَّحْلِ خِلَاف آخِرَتِهِ (وَقَدِمَ الْبَلَدَ) أَتَاهُ مِنْ بَابِ لَبِسَ (وَمِنْهُ) رَجُلٌ يَقْدَمُ بِتِجَارَةٍ وَقَدُمَ مِنْ بَاب قَرُبَ وَخِلَافُهُ حَدَثَ مِنْ بَابِ طَلَبَ (وَقَوْلُهُمْ) أَخَذَهُ مَا قَدُمَ وَمَا حَدَثَ إنَّمَا ضُمَّ لِلِازْدِوَاجِ وَمَعْنَاهُ عَاوَدَهُ قَدِيمُ الْأَحْزَان وَحَدِيثُهَا (وَمِثْلُهُ) أَخَذَهُ مَا قَرُبَ وَمَا بَعُدَ وَأَخَذَهُ الْمُقِيمُ وَالْمُقْعِدُ أَيْ الْهَمُّ الْقَرِيب وَالْبَعِيد الَّذِي يُقْلِق صَاحِبَهُ فَلَا يَسْتَقِرُّ بَلْ يَقُومُ وَيَقْعُدُ بِسَبَبِهِ (وَمِنْهُ) قَوْل أَبِي الدَّرْدَاءِ مَنْ يَأْتِ سُدَدَ السُّلْطَانِ يَقُمْ وَيَقْعُدْ وَهَذِهِ كُلّهَا كَلِمَاتٌ تَقُولُهَا الْعَرَبُ لِلرَّجُلِ يَتَبَالَغُ هَمُّهُ وَغَمُّهُ وَيُقَالُ تَقَدَّمَ إلَيْهِ الْأَمِيرُ بِكَذَا أَوْ فِي كَذَا إذَا أَمَرَهُ بِهِ (وَمِنْهُ) قَوْلُهُ وَإِنْ عَصَاهُ عَاصٍ فَلْيَتَقَدَّمْ إلَيْهِ الْأَمِيرُ أَيْ فَلْيَأْمُرْهُ وَلْيُنْذِرْهُ ثُمَّ قَالَ وَإِنْ عَصَاهُ عَاصٍ بَعْدَ ذَلِكَ فَمَا أَحْسَن تَأْدِيبَهُ أَيْ لَمْ يُحْسِنْ تَأْدِيبَهُ وَلَمْ يُبَالِغْ فِي زَجْرِهِ حَتَّى لَا يَعْصِيَهُ ثَانِيًا وَيُحْتَمَلُ أَنْ يَكُونَ هَذَا تَعَجُّبًا مِنْ عِصْيَانِ الْمَأْمُورِ عَلَى وَجْهِ الْهَزْءِ وَالسُّخْرِيَة وَمَنْ قَالَ هُوَ تَعَجُّبٌ مِنْ الْأَمْرِ وَأَنَّ الْمَعْنَى مَا أَحْسَنَ هَذَا لَوْ أَدَّبَهُ لَمْ يَبْعُدْ مِنْ الصَّوَاب (وَفِي حَدِيثِ) عُمَرَ لَوْ كُنْتُ تَقَدَّمْتُ فِي الْمُتْعَة لَرَجَمْتُ أَيْ لَوْ سَبَقَ أَمْرٌ مِنِّي إلَيْهِمْ فِي مَعْنَى الْمُتْعَة ثُمَّ أَقْدَمُوا عَلَيْهَا وَفَعَلُوهَا لَرَجَمْتُهُمْ وَلَيْسَ هَذَا عَلَى التَّحْدِيد وَإِنَّمَا هُوَ مُبَالَغَةٌ فِي التَّهْدِيدِ (وَقَوْلُهُ) إذَا تَقَدَّمَ إلَيَّ الْمُشْتَرِي لِلدَّارِ فِي حَائِطٍ مِنْهَا مَائِل أَيْ أُذِنَ وَأُخْبِرَ أَنَّ هَذَا قَدْ مَالَ (وَالْقَدَمُ) مِنْ الرِّجْلِ مَا يَطَأُ عَلَيْهِ الْإِنْسَانُ مِنْ لَدُنْ الرُّسْغِ إلَى مَا دُون ذَلِكَ وَقَوْلُهُمْ هَذَا تَحْتَ قَدَمَيَّ عِبَارَة عَنْ الْإِبْطَال وَالْإِهْدَار (وَقَدُّومٌ) بَلْدَةٌ بِالشَّامِ (وَأَمَّا الْقَدُومُ) مِنْ آلَاتِ النَّجَّار فَالتَّشْدِيدُ فِيهِ لُغَةٌ.

قدم

قَدُمَ(n. ac. قِدَم
قَدَاْمَة)
a. Was prior, previous to, before.
b. Was old, ancient.

قَدَّمَa. Put, made to go first, placed at the head, gave the
precedence to; sent in advance.
b. [acc. & La], Offered, proffered, presented to.
c. [acc.
or
'Ala], Preferred to.
d. [Ila], Ordered, commanded.
e. Took (oath).
f. see V (c)g. [ coll. ]
see I (a)
أَقْدَمَa. see I (c) ( قَدِمَ) (e), & II (a).
تَقَدَّمَa. Was, went first, preceded, was at the head of.
b. Was chief, lord.
c. [Bain], Placed himself in ( the hands of ):
presented himself to, before.
d. [Ila], Advanced to, came to, approached.
e. [Ila & Fī], Ordered, commanded, bid to do.
f. ['Ala], Was preferred to.
g. ['Ala], Surpassed, excelled, exceeded.
h. Was brave, courageous.

تَقَاْدَمَa. see (قَدُمَ)

إِسْتَقْدَمَa. see V (a) (h).
c. Advanced boldly, took the lead; was first
foremost.
d. Deemed old.

قَدْمa. Red cloth.

قَدْمَةa. see N. Ac.
IV
قِدْمa. Olden times; former times; antiquity.

قِدْمَةa. see 3t
قُدْمa. see 26 (a)
قُدْمَةa. Priority, precedence.
b. Courage.

قَدَم
(pl.
أَقْدَاْم)
a. Foot; step; pace.
b. Precedence; pre-eminence; place of honour.
c. see 26 (a)
& N. Ac.
أَقْدَمَ
قَدَمِيَّةa. A kind of hide.
b. Fee (doctor's).
قَدِمa. see 26 (a)b. Rough, stony (ground).
قِدَمa. Pre-existence; anteriority.
b. see 2
قُدَمِيَّةa. Proud gait.

قُدُمa. see 5 (a)b. Indomitable.

قُدُمِيَّةa. see 9yit
أَقْدَمُ
( pl.
reg. )
a. Former; prior; previous; older.
b. [art.], First, foremost; oldest; senior.
c. [art.], Boldest.
مَقْدَمa. Arrival, coming; return.
b. [ coll. ]
see 21t (a)
قَاْدِم
(pl.
قُدُم
قُدَّاْم)
a. First, foremost.
b. Coming; future; next (year).
c. (pl.
قَوَاْدِمُ), Head; main part.
قَاْدِمَة
(pl.
قَوَاْدِمُ)
a. Front, front part.
b. (pl.
قُدَاْم ya
قَوَاْدِمُ), Van-guard; advance-guard.
c. Front feathers ( bird's wing ).
d. see
N. Ag.
أَقْدَمَ
(a. a ).
قُدَاْمa. see 25 (a)
قُدَاْمَةa. Exemplar.

قَدِيْم
(pl.
قُدَاْمَى
قُدَمَآءُ قَدَاْئِمُ)
a. Old, ancient.
b. [art.], The Eternal.
قَدِيْمَةa. fem. of
قَدِيْم
قَدُوْم
(pl.
قُدُم)
a. Brave, courageous, valiant, intrepid; bold.
b. (pl.
قُدُم
قَدَاْئِمُ
46), Hatchet; adze.
قَدُوْمِيَّة
a. [ coll. ]
see 40yit
قُدُوْمa. see 17 (a)
قَدَّاْمa. Leader, head; prince.

قُدَّاْمa. see 28b. Front.

قُدَّاْمِيَّة
a. [ coll. ]
see 40yit
قِدِّيْمa. see 28
قَدُّوْم
a. [ coll. ]
see 26 (b)
قَاْدُوْمِيَّة
a. [ coll. ], Shortest road, direct
way. —
مِقْدَاْم مِقْدَاْمَة
(pl.
مَقَاْدِيْمُ), Courageous, intrepid; first in the attack.
N. P.
قَدَّمَa. First, foremost; principal; head, chief;
president.
b. Major ( of a syllogism ).
c. Front; prow (ship).
N. Ac.
قَدَّمَa. Presentation, offering.

N. Ag.
أَقْدَمَ
(pl.
مَقَاْدِيْمُ)
a. Front, bow, pommel ( of the saddle ).
b. Inner corner ( of the eye ).
c. Face.

N. Ac.
أَقْدَمَa. Courage, valour, intrepidity; boldness;
indomitableness.
b. Advance.

N. Ag.
تَقَدَّمَa. see N. P.
II (a)b. Prefect.

N. Ac.
تَقَدَّمَa. Priority, pre-eminence; primacy; supremacy.
b. Preference.
c. [ coll. ], Progress
advancement.
N. Ac.
تَقَاْدَمَa. Antiquity.
b. Seniority.

مُقَدِّمَة مْقَدَّمَة
a. Preface.
b. Premises: major; minor ( of a syllogism ).
c. .
see N. Ag.
IV (a)d. see 21t (a) (b).
تَقْدِمَة (pl.
قَدَاْمِيْ4ُ)
a. Presentation.
b. Offering, present.

قِدَْمًا
a. Of old; formerly.

قُدُمًا
a. Straight on.

قُدَّام
a. Before, in front.

قُدَّامَك
a. Before thee.

قَدِيْمًا
a. في الْقَدِيْم Formerly; of old; in
ancient times; of yore.
مِن القَدِيْم
a. From of old.

قَيْدَام قَيْدُوْم
a. Front, projecting part.

سَمْتُ الْقَدَم
a. The nadir.

الأَقْدَمُوْن
a. The ancients.

مُتَقَدِّم ذِكْرُهُ
a. The above-mentioned, the above.

قِدْمًا عَادَتُهُ كَذَا
a. It was his habit.

يَمْشِي القُدُمِيَّة
يَمْشِي التَّقْدُمَة
يَمْشِي القُدَمَ
a. He was intrepid, daring; was first in the fray.

قُدْمُوْس
a. Ancient.

قَدْن
a. Sufficiency.

قدم: إلى: وصل. (بوشر، كليلة ودمنة (ص280)، ويقال أيضا: قدم ل (معجم أبي الفداء).
قدم على، أو قدم أن: أقدم على، اجترأ، تجرأ، تجاسر .. وقدم على فلان: اجترأ على مهاجمته، أو قتله. (معجم الطرائف، معجم بدرون).
قدم: عتق، صار عتيقا. (وذلك إذا لم تطلق على الأشخاص). (الكالا).
قدم، وقدم له أو إليه، وضع له طعاما ونبيذا قدامه على المائدة. (عبد الواحد ص69، ص152، كوسج طرائف ص61).
قدم له أو إليه: أعطاه هديته، وأنعم عليه بها. (مملوك 1، 1: 153، ألف ليلة 1: 39، 40).
قدم فلانا، عليه: وضعه أمام عينيه. ففي البكري (ص35): ما أبالي ما قدمت عليه يوم القيامة وفي صحيفتي أربع حسنات الخ.
قدم اللوازم أو العدة: جهز، زود، اعد العدة مون. (بوشر).
قدم كفيلا: أعد كفيلا. (بوشر).
قدم: فضل وآثر شخصا على آخر. (كوسج طرائف ص132).
قدم: عين شخصا في وظيفة، وتجد مثالا له في مادة أخرى (المقري 1: 884).
قدم: إلى فلان: أمره. (معجم الطرائف في مادة تقدم).
قدم: ألقى السلاح، استسلم. (ألف ليلة 1: 81).
نقدم إرساله: نسرع ونعجل بإرساله إليك. (بوشر).
قدم (في معجم فريتاج) تدل بالتأكيد على المعنى الذي ذكره بوشر في معجمه وهو سبق، وتخطى، وتفوق، وتقدم. (عباد 1: 305، 3: 148). وفي محيط المحيط: قدم القوم سبقهم، وبعد ذلك وقدم بين يديه تقدم.
أقدم: جاء به، أتى به، قدم به. ففي كليلة ودمنة (ص282): سألوه ما أقدمه إلى مدينتهم.
أقدم إلى: جاء إلى، وصل إلى، أتى إلى، قدم إلى. (معجم الطرائف).
أقدم. أو أقدم أن، تجرأ، تجاسر، وتقدم على فلان: تجرأ على مهاجمته، أو على قتله. (معجم الطرائف، معجم أبي الفداء) وفي هذا الأخير، بشيء تصحيف على شيء.
أقدم على فلان ب: تجرأ فعمل شيئا ضده. (معجم أبي الفدا).
أقدم: أقتحم، تحدى، خاطلا، غامر، جازف، واجترأ، تجاسر. (فوك).
تقدم: حظي، صار ذا حظوة. (معجم الطرائف).
تقدم: عين في وظيفة. (كرتاس ص42). وفي كتاب الخطيب (ص23 ق): تقدم قاضيا.
تقدم: ارتفع في عمله من أصغر درجة إلى أرفعها ووصل إليها درجة بعد درجة. (عباد 2: 125).
تقدم على فلان: صار إماما للصلاة. (أنظرها في مادة مأموم).
تقدم: أمر. ويقال: تقدم به. (معجم الطرائف) ومقدم عليه. أخبار ص69).
تقدم: التزم، تعهد، تكفل (الكالا) ويقال: تقدم في، ففي كليلة ودمنة (ص14): فإن يكن من ضيم ناله كنت أولى من اخذ يده (بيده) وسارع في تشريفه وتقدم في البلوغ إلى مراده وإعزازه وأرى إن معنى هذا الفعل في هذا الفعل في هذه العبارة خير من معنى أمر.
اقتدم: انظر فيما يلي المصدر اقتدام.
استقدم: جاء به، طلب قدومه. (معجم الماوردي، معجم الطرائف).
قدم: قدم، تقادم. (الكالا، بوشر).
قدم: ما يطأ الأرض من رجل الإنسان. وهي مذكر أيضا.) فليشر في تعليقه على المقري 2: 728، بريشت ص178 محيط المحيط).
قدم: قدم أو قدم بعد قدم: خطوة خطوة، على مهل، رويدا رويدا، قليلاً قليلا. (بوشر).
أمير صاحب قدم: أمير حضوره يجلب السعادة (بوشر).
قدم نحس: مشئوم. (بوشر).
قدم: مقياس (بوشر)، وقدمان تساوي ذراعا (50 سم)، وأكثر قليلا من شبر. (ابن العوام 1: 11).
قدم: خلوة. (همبرت ص43).
موضع قدم: موضع (مكان) يهم ذو شأن.
ففي البلاذري (ص175): لم يبق بالجزيرة موضع قدم إلا فتح على عهد عمر بن الخطاب. وهذا فيما أرى صواب الكلمة وتفسيرها وليس موضع قدم أي موضع قديم كما يقول الناشر في المعجم.
قدم: ما يلي القدم من النعل (دلابورت ص94).
القدم: لا أدري ما معنى القدم في جامع الصخرة في بيت المقدس التي وردت في النص الذي نقله أماري (ص515) وهو: لما دخل الصخرة رأى قسيسا قاعدا عند القدم يأخذ من الفرنج قراطيس.
قدم: أزل، أزلية، أبدية، خلود. (معجم بدرون).
قدمية: في اصطلاح الأطباء أجرة حضور الطبيب إلى منزل المريض قدوم، وهي عندهم لفظة قديمة أنكرها ابن السكيت وابن الانباري وقبلها المطرزي. (محيط المحيط) والجمع قداديم، وفي السعدية (النشيد 74) قادوم. (بوشر، أبو الوليد ص801، ابن بطوطة 4: 192): قيدوم (فوك) وجمعها قوادم: قدوم، بليطة حادة معقوفة المقطع، آلة النجار. (الكالا، بوشر وفيه قدوم النجارين، صفة مصر 12: 462). وآلة تستعمل قفلا ومطرقة للنجارين (صفة مصر 12: 494). ومطرقة (همبرت ص85). والآلة أحد طرفيها معول وطرفها الآخر فأس. (مرجريت ص317) والآلة التي تجري مجرى الفأس. (الثعالبي لطائف ص4).
قدوم: ثمر شجرة البطم. (براكس مجلة الشرق والجزائر 8: 281).
قديم: عتيق: تجمع على قدم في معجم بوشر.
لقديمهم في البلد: لأنهم أقدم أسرة في البلد. (دي سلان، تاريخ البربر 1: 626).
رجل لا قديم له: رجل حديث العهد طارئ. ففي كتاب ابن القوطية (ص25 ق) في تعداده موظفي بيت المال: ومهران بن عبد ربه من البربر لا قديم له.
قديمه: مآثره، كما ترجمها دي سلان. (تاريخ البربر 1: 448).
قديما على= قادما على، هذا إذا كانت كتابة الكلمة صحيحة. ففي عباد (1: 380). وصحب أبا عمر بن عبد البر قديما على بعض شيوخه قدومة: مطرقة. هلو).
قديمة، قديمات: جورب من الحرير أو اقطن. (برجرن، همبرت ص21).
قديمية: قدم. عتق. (بوشر).
قدام: أمام، إزاء، تجاه. (فوك، بوشر، كوسج طرائف ص108، مملوك 1، 1: 13، ألف ليلة 1: 31).
قدام: مقابل، تلقاء، حذاء، (بوشر).
قدوم: انظر قدوم.
قديم: حلفاء تعمل منها الحبال. (براكس مجلة الشرق والجزائر 7: 264). ونوع صغير من الحلفاء. (جاكو ص53 وهي عنده قدين بالنون، بارت 1: 35 وهو يذكر قديم مع حلفا).
الوجه الأمامي، القبل. (بوشر).
الطريق القدامية: الطريق المختصرة القريبة. (محيط المحيط).
قدامية: مقدم اليد، القسم الأمامي من الفرس والحصان. (بوشر).
قادم: عرقوب، كاحل، عقب غليظ فوق العقب. (باين سميث 1385).
قادوم: انظر قدوم.
قيدوم: انظر قدوم.
الطريق القادومية: الطريق المختصرة القريبة (محيط المحيط).
قويدمة: تصغير وهي ريشة في مقدم الجناح (المقري 2: 421) وأقرأ في طبعة بولاق والمعجم اللاتيني العربي: قويدمتى.
إقدام: عناية، اهتمام، اعتناء. (رولاند).
تقديم: سيطرة، سلطة، سيادة، رتبة السيد، رتبة السلطان. (الكالا).
تقديم: مركيزية، منصب وأرض لمركيز وهو لقب شريف من أشراف الإفرنج. (الكالا).
تقديم: إدارة البيت، تدبير المنزل، ومنصب كبير الخدم عند العظماء، وهو القهرمان ورئيس الخدم (الكالا).
تقديم: أسقفية، ولاية أسقف. (الكالا).
تقديم: دير، منصب رئيس الدير، ومنصب رئيسة الدير. (الكالا).
تقدمة: رتبة تمنح عند طائفة الفرسان الحربيين وهم فرسان التقدمة. (الكالا).
تقدمة الجيش: قيادة الجيش. (المقري 2: 61).
تقدمة: بأبوية، منصب البابا. (الكالا).
تقدمة: دير، منصب رئيس الدير. (الكالا).
تقدمة: منصب القاضي البلدي في فرنسا قديما، ومنصب المحلف. (الكالا).
تقدمة، والجمع تقادم: هدية، عطية سواء كانت طوعا أو جبرا. (مملوك 1، 1: 153).
تقدمة: هدية يقدمها رئيس الفلاحين الجديد إلى مالك الأرض. (صفة مصر 11: 478).
تقدمة، والجمع تقادم: عربون، اربون. وفي معجم فوك: تقدم ل تقادم: التقادم عند أرباب الزراعة: ما يحصد من الزرع قبل أوان حصاده لقضاء الحاجة في الوقت (محيط المحيط).
مقدم، والجمع مقادم: دقل السفينة وساريتها، صاري السفينة. (الكالا).
مقدم، والجمع مقادم: رواق. (شيرب ديال ص120).
مقادم: أكارع الغنم. (بوشر).
مقدم، والجمع مقادم: جؤجؤ، مقدم السفينة (فوك). والعامة تقول: مقدم بضم الميم والدال لمقدم المركب (محيط المحيط).
مقدم، الأسنان المقادم: الأسنان القواطع الثنايا، وهي الأسنان الأربع في مقدمة الفم، ثنتان من فوق وثنتان من تحت. (بوشر).
مقدم: نقيب في الجيش (الكالا) وهو ضابط تحت إمرته مائة جندي. (هوست ص184).
مقدم: الرئيس الأعلى للنقابة والأخوية وغير ذلك. (الكالا).
مقدم: مشير، مارشال- (الكالا).
مقدم: كبير الخدم عند العظماء، قهرمان، استادار. (الكالا).
مقدم: رئيس فرقة دينية. (كندي 1: 125).
مقدم: ربان سفينة، قائد مركب. (الكالا).
مقدم: كان للحاكم (لدين الله الفاطمي) نائب يسمونه المقدن (كذا) يمثله في ديوان القضاء. (نوريس ص260).
مقدم: يقول سنت أولون (ص112): إن القائد في دولة مراكش يعين في كل مدينة أو قرية تحت إمرته ضابطين، الثاني منهما هو المقدم أو قاضي الشرطة، وعمله أن يفرض المكس والضريبة ويعين ثمن الغلة من الأطعمة والوقود التي تباع بالوزن، ويراقب تنفيذ ذلك.
المقدم: عند الدروز هو الثالث من رتب أكابر العشائر وهي الأمير وهو أعلاها ثم الخوند ثم المقدم ثم الشيخ. والعامة تكسر الدال غلطا.) محيط المحيط).
مقدم: لكل قبة (وهو مسجد بني على قبر مربوط) مقدمهن وهو أشبه بالقندلفت خادم الكنيسة، ويقوم بجمع النذور والتصرف بها، ويعيش ببحبوحة ورفاهية على حساب هذا الولي، (كولومب ص17).
مقدم: قيم أو ناظر يقوم بجمع النذور من الحجاج وحملها إلى القيصر (رولف ص22).
مقدم: خصي يتولى تربية فتاة. ففي ألف ليلة (1: 97): المقدم الذي رباكي (والمقدم فيها غير صحيح) وفي برسل (1: 247): الطواشي الذي رباكي.
مقدم: وصي (وهو شخص مكلف بالإشراف على مصالح قاصر أو منذر) يعينه القاضي. (هلو).
مقدم: شرطي. (ألف ليلة 1: 233، 328، 2: 27، 291، 3: 435).
مقدم: عربون، اربون. ففي معجم فوك: نعطيك مقدم.
مقدم: دقل، سارية، صاري السفينة (الكالا).
مقدم: جؤجؤ السفينة، مقدم المركب وهو ضد مؤخرة. (محيط المحيط): وبهذا المعنى وردت الكلمة هذه في رحلة ابن بطوطة غير أن الناشر كتبها مقدم (4: 271) انظر: مقدم.
مقدمة: رئيسة دير. (الكالا).
مقدمة: ديباجة، فاتحة، استهلال. (فوك).
مقدمة: في مصطلح المنطق: قضية (فوك).
مقدمة: خطاب، خطبة، موعظة (الكالا).
مقدمة: إخطار، تنبيه، تحذير، إنذار. ففي كتاب ابن صاحب الصلاة (ص59 ق): ودخل الفرسان- على غير علم ولا مقدمة من وصولهم مقدمية: رئاسة دير. (فوك).
مقدام: جريء في الحرب. (فوك).
مقدوم: ساعي البريد في المقاطعة، وقيم، ووكيل. أو الجابي العام (عواده ص1444، دسكرياك ص428).
مقدامة: واجهة، مقدم البناء (هلو).
ومقدمة القياس عند المنطقيين هي ما تترتب عليه النتيجة من القضايا، كما في قولك كل مركب فاسد وكل جسم مركب فكل جسم فاسد. ويقال للقضية الأولى وهي كل مركب فاسد مقدمة كبرى، وللثانية وهي كل جسم مركب مقدمة صغرى.
مقادم -جمع) = مقاديم. (الكامل ص274).
متقدم: سابق، مقدم، ويقال: متقدم على، أو متقدم ل. (معجم أبي الفدا).
متقدم: قاضي بلدي (في فرنسا قديما) ومحلف. (الكالا).
اقتدام: ترفيع، ترقية، (رولاند).

قدم

1 قَدَمَ القَوْمَ

, aor. قَدُمَ

, inf. n. قَدْمٌ (S, * Msb, K) and قُدُومٌ; (K;) and ↓ تَقَدَّمَهُمْ; (S, * Msb, K;) and ↓ قَدَّمَهُمْ; and ↓ اِسْتَقْدَمَهُمْ; (K:) He became before the people: (TA:) syn. سَبَقَهُمْ; (Msb;) he preceded them; went before them; took precedence of them; headed them; led them, so as to serve as an example, or object of imitation. b2: See أَمَّهُمْ. b3: قَدِمَ البَلَدَ, aor. قَدَمَ

, inf. n. قُدُومٌ and مَقْدَمٌ, [He came to, or arrived at, the town, &c.] (Msb.) أَخْذَنِى مَا قَدُمَ وَماَ حَدُثَ: see art. حدث. b4: قَدِمَ عَلَى الأَمْرِ i. q.

عَلَيْهِ ↓ أَقْدَمَ [He advanced boldly to undertake the affair]. (TA.) See an ex. in a verse voce مُضَافٌ. b5: See 6.2 قَدَّمَ زَيْدًا إِلَى الحَائِطِ He brought Zeyd near, or caused him to draw near, or to approach, to the wall. (Msb.) b2: قَدَّمَهُ He put it forward; offered it; proffered it. b3: He brought, and brought forward, him or it. b4: قَدَّمَ لَهُ طَعَامًا He proffered, offered, or presented to him, food. b5: قَدَّمَ He did good or evil previously, or beforehand: (Bd, and Jel in xxxvi. 11; &c.:) he laid up in store. (Bd in xii. 48.) See زَلَّفَهُ. b6: قَدَّمَ He made foremost; put, brought, or sent, forward; he advanced him or it: he promoted him. b7: قَدَّمَهُ عَلَى غَيَرِهِ, inf. n. تَقْدِيمٌ, He made him, or it, to be before, or have precedence of, another, in time: and in place; i. e. he placed, or put, him, or it, before another; or made him, or it, to precede another: and in rank, or dignity; i. e. he preferred him, or it, before another; or honoured, or esteemed, him, or it, above another. (Kull, p. 104.) b8: قَدَّمَهُ لِكَذَا He prepared it, or provided it beforehand, for such a thing. See Kur, xii. 48. b9: قَدَّمَ عِنْدَ اللّٰهِ خَيْرًا He prepared, or provided in store, for himself, good, [i. e. a reward,] with God. (A and Mgh in art. حسب.) b10: قدّم لَهُ الثَّمَنَ He paid him in advance, or beforehand, the price. b11: قَدَّمَ أَنْ پَفْعَلَ كَذَا He preferred doing such a thing; syn. آثَرَ, i. e. فَضَّلَ. (M in art. أَثر.) [Hence, قَدَّمَ العَجْزَ فِىالشَّىْءِ He preferred backwardness with respect to the thing.] (See فَرَّطَ and فُرُطٌ: and see Kull, p. 279.) b12: قَدَّمَ syn. with تَقَدَّمَ, q. v.: like as أَخَّرَ is with تَأَخَّرَ: so in the Kur, xli. 1. (TA, art, أخر.) b13: قَدَّمَ [is trans. and intrans.: for its significations as an intrans. v., see its syn. تقدّم, and see 1:] as a trans. v. it is contr. of أَخَّرَ. (Msb, art. أخر.) b14: قَدَّمَ is syn. with بَدَأَ بِهِ. (Mgh and Msb in art. بدأ.) b15: قَدَّمَ

إِلَيْهِ فِى كَذَا: see تَقَدَّمَ. b16: See تَأَذَّنَ voce

آذَنَ. b17: قَدَّمَ أَوْلَادًا and قَدَّمَتْهُمْ: see أَفْرَطَ. b18: قَدَّمَهُ and ↓ أَقْدَمَهُ He urged him forward. (Mo'allakát, 157.) b19: قَدَّمَ has تَقْدِمَةٌ for an inf. n. 4 أَقْدَمَ He was bold, or audacious. b2: أَقْدَمَ عَلَى الأَمْرِ He ventured upon, or addressed himself to, the thing boldly, courageously, or daringly; (S, K;) he attempted it. b3: أَقْدَمَ على قِرْنِهِ He behaved boldly, courageously, or daringly, against his adversary; (Msb;) he attached him. b4: See 1. b5: أَقْدِمْ, (improperly إِقْدِمْ,) said to a horse, Advance boldly! (S.) So rendered voce أَهَابَ, and هَبْ.5 تَقَدَّمَ He was, or became, or went, before, or ahead; preceded; had, or took, precedence; contr. of تَأَخَّرَ, q. v. See 1. b2: تَقَدَّمَ إِلَى

الحَائِطِ He drew near, or approached, to the wall. (Msb.) b3: تَقَدَّمَ He advanced; went forward, or onward. (L, art. قود.) b4: تَقَدَّمَ عَلَى الحَقِّ: see Bd, xviii. 27. b5: تَقَدَّمَ He became advanced, or promoted. b6: تَقَدَّمَ مِنْهُ كَلاَمٌ: see فَرَطَ: but the primary meaning is, Speech proceeded from him previously. b7: تَقَدَّمَ عَلَى

غَيْرِهِ quasi-pass. of قَدَّمَهُ عَلَى غَيْرِهِ; He, or it, was, or became, before, or had precedence of, another, in time: and in place; i. e. he, or it, was, or became, before another; preceded another; went before another: and in rank, or dignity; i. e. he, or it, was, or became, preferred before another; or honoured, or esteemed, above another: in all these senses like تَقَدَّمَ غَيْرَهُ. See بَكَّرَ. b8: تَقَدَّمَ فِى أَمْرٍ [He was forward in an affair] قَبْلَ فِعْلِهِ [before doing it]. (A'Obeyd, T in art. رمى.) b9: تَقَدَّمَ i. q.

سَبَقَ; (K, art. سبق, &c.;) and contr. of تَأَخَّرَ. (TA, art. أخر.) b10: تَقَدَّمَ إِلَيْهِ فِى كَذَا, (K,) or بِكَذَا, (Msb,) or both, (Mgh,) He commanded, ordered, bade, charged, or enjoined, him respecting, or to do, such a thing; (Mgh, Msb, K;) as also ↓ قَدَّمَ, inf. n. تَقْدِيمٌ. (Msb.) 6 تَقَادَمَ is best rendered It became old: and ↓ قَدُمَ it was old.8 اِقْتَدَى بِهِ He did as he did, following his example; or taking him as an example, an exemplar, a pattern, or an object of imitation. (Msb.) He followed his example, imitated him; &c.10 اِسْتَقْدَمَ He went before. b2: اِسْتَقْدَمَتْ رِحَالَتُكَ: see art. رحل.

قَدَمٌ The human foot, from the ankle downwards. (Mgh.) b2: لَهُ قَدَمٌ رَاسِخَةٌ فِى العِلْمِ: see art. رسخ. b3: عَلَى قَدَمٍ عَظِيمٍ

On an excellent foundation. b4: فُلَانٌ عَلَى قَدَمِ فُلَانٍ

Such a one is successor of such a one.

قِدَمٌ Oldness; antiquity. b2: Existence, or duration, or time, without beginning; like

أَزَلٌ (Kull, p. 31; &c.) See أَزَلٌ. b3: عَلَى وَجْهِ الدَّهْرِ: قِدَمُ الدَّهْرِ means properly the olden time; antiquity. b4: علَىَ قِدَمِ الدَّهْرِ [In, or from, old, or ancient, time; of old]. (S, M, K, art. أس; in the first and last of which it is coupled with the like phrase.) مِنْ قُدُمٍ

[In front]. (K, voce ظُنْبُوبٌ.) b2: قُدُمٌ: see أُخُرٌ.

قاَدِمَةٌ as applied to a part of a camel's saddle is an improper word: the proper term is وَاسِطٌ.

قَدُومٌ An adz; [so in the present day, but pronounced قَدُّوم;] a certain implement of the carpenter; (S, Mgh, Msb;) a فَأْس with which one hews, or forms or fashions by cutting. (S.) قَدِيمٌ Ancient; old; to which no commencement is assigned. b2: مَالٌ قَدِيمٌ Old, or long-possessed, property. (S, A, Mgh, Msb, all in art. تلد.) b3: قَدِيمٌ The reputation (حَسَبٌ) of a man or people. (TA, art. دثر.) See a verse in 1 of art. ثنى. b4: القَدِيمُ, as an epithet applied to God, i. q. القَدِيمُ الأَزَلِىُّ The Ancient without beginning.

القُدَّامُ The location that is before.

قَوادِمُ

: respecting the feathers thus called, see voce مَنَاكِبُ, and أَبْهَرُ.

جَرِىْءُ المُقْدَمِ

: see art. جرأ. المُقْدَم is here syn. with الإِقْدَام.

مَقْدَامٌ Very bold or daring or courageous (S, K,) against the enemy; (S;) as also مَقْدَامَةٌ. (S.) b2: مِقْدَامَةٌ: see voce مِعْزاَبَة. b3: [The pl.]

مَقَادِمُ Fronts; fore parts. See an ex. voce أَعْثَرَ. b4: مَقَادِيمُ The front of the forehead. (JK.) مُقَدَّمٌ A provost, chief, head, director, conductor, or manager. b2: مُقَدَّمٌ The antecedent (or first proposition) in an enthymeme, and (first part) of a hypothetical proposition. b3: مُقَدَّمَةٌ The van, or vanguard, of an army.

مُقَدِّمَةٌ The ground whereon rests an inquiry or investigation: and the ground whereon rests the truth of an evidence or a demonstration: and a [premiss or] proposition which is made a part of a syllogism: and المُقَدِّمَةُ الغَرِيبَةُ is that [premiss] which is both actually and virtually suppressed in the syllogism; as when we say, A is equal to B, and B is equal to C, when it results that A is equal to C, by means of the مُقَدِّمَة غَرِيبَة, which is, every equal to the equal of a thing is equal to that thing. (KT.) مُتَقَدِّمٌ Preceding: anterior; being, or lying, in advance of others. b2: مُتَقَدِّمٌ فِى الأُمُورِ Forward in affairs.

الآمُسْتَقْدِمِينَ in the Kur, xv. 24: see Bd; and see its opposite, المُسْتَأْخِرِينَ.

سبح

1 سَبَحَ, aor. ـَ 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 مَسَابِحَ الشَّمْسِ وَ القَمَرِ ↓ (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, إِنَّ 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. ـَ (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 الْإِلٰهُ وَجُوهَ تَغْلِبَ كُلَّمَا سَبَحَ 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, &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 وَالْإِبْكَارَ, 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 إِنْ 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 اللّٰهِ 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 إِلَيْهِ بِالمُسَبِّحَةِ and ↓ بِالسَّبَّاحَةِ (tropical:) [He pointed towards him, or it, with the fore finger]. (A, TA.)