ثوب

Form 1 · Form 2 · Form 3 · Form 4 · Form 5 · Form 6 · Form 10 · 24 entries · Qur'ānic frequency 28

Form 1ثَابَ10 senses · 1 main

maṣdarثَوْبٌ ثَوَبَانٌmuḍāriʿيَثُوبُ

Core sense — he, or it, returned; he became fat after leanness; the water collected againgenerated

1.1he returned to a place he had come to before; or it returned—ثوّب

He, or it (a thing), returned: maṣdar ثَوْبٌ, ثَوَبَانٌ and ثُؤُوبٌ.

Maṣdar تَثْوِيبٌ. Said of a man: he returned after he had gone away.

[They became separated, or dispersed: then] they returned—تَفَرَّقُوا ثُمَّ ثَابُوا

1.1.1figurative · مجاز — inferredhe returned [from disobedience] to obedience to God; he repented—ثاب إِلَى ٱللّٰهِ

Like تَابَ; and أَنَابَ means the same.

1.1.2figurative · مجاز — inferredhe returned to a state of attention, or vigilance; his attention was roused—ثاب

1.1.3figurative · مجازhe became fat, after leanness; his good state of body returned to him—ثاب جِسْمُهُ

He also returned to a state of health, or soundness: he became convalescent, and fat, after leanness.

Maṣdar ثَوَبَانٌ, اثاب جِسْمُهُ and ثاب إِلَيْهِ جِسْمُهُ, and اثاب alone. His condition of body became good after wasting, and its health returned to him.

1.1.4figurative · مجاز[his reason, or intellect, returned to him]—ثاب إِلَيْهِ عَقْلُهُ

[his forbearance, or clemency, returned to him]—حِلْمُهُ

1.1.5figurative · مجاز — inferredthe water of a well returned, or collected again—ثاب المَآءُ

The water reached its former state again after some had been drawn; also, the water collected again in a watering-trough or tank.

1.1.6figurative · مجاز — inferredthe people collected themselves together and came—ثاب النَّاسُ

the company of men came following one another—ثاب القَوْمُ

The verb is not used in this sense of a single person.

1.1.7figurative · مجازit became abundant, and collected—ثاب

Said of a man's property.

1.1.8figurative · مجاز

Said of dust: it rose, or spread, and became abundant.

1.1.9figurative · مجاز

Said of a watering-trough or tank: it became full, or nearly full. Maṣdar ثَوْبٌ, ثَوَبَانٌ and ثُؤُوبٌ.

Show Lane's original text

, (T, S, M, &c.,) aor. يَثُوبُ , (S, Mgh, &c.,) inf. n. ثَوْبٌ (S, M, Msb, K) and ثَوَبَانٌ (S) and ثُؤُوبٌ , (M, K,) He, or it, (a thing, M,) returned; (M, Mgh, Msb, K;) as also ثوّب , inf. n. تَثْوِيبٌ : (M, K:) he returned to a place to which he had come before; or it returned &c.: (T:) he (a man) returned, after he had gone away. (S.) You say, تَفَرَّقُوا ثُمَّ ثَابُوا i. e. [They became separated, or dispersed: then] they returned. (A.) ثاب إِلَى ٱللّٰهِ , like تَابَ , He returned [from disobedience] to obedience to God; he repented; as also أَنَابَ . (T.) ثاب also signifies He returned to a state of advertency, or vigilance; or he had his attention roused. (Th, T.) Also He returned to a state of health, or soundness: (TA, from a trad.:) he became convalescent, and fat, after leanness. (Mgh.) And ثاب جِسْمُهُ , (M, A, K,) inf. n. ثَوَبَانٌ ; (M, K;) and اثاب جِسْمُهُ ; (IKt, M;) and ثاب إِلَيْهِ جِسْمُهُ ; (T, M, A;) and اثاب , alone; (S, M, A;) He became fat, after leanness; (A;) his good state of body returned to him; (S, M, K; *) his condition of body became good, after extenuation; and health, or soundness, thereof returned to him. (T.) ثاب إِلَيْهِ عَقْلُهُ [His reason, or intellect, returned to him]: and حِلْمُهُ [his forbearance, or clemency]. (A.) ثاب المَآءُ The water of a well returned, or collected again: (T:) the water attained again its former state after some had been drawn: (M:) the water collected [again] in a wateringtrough, or tank. (S.) ثاب النَّاسُ The people collected themselves together, and came. (S.) And ثاب القَوْمُ The company of men came following one another: the verb is not used in this sense in speaking of one person. (M.) ثاب said of a man's property, It became abundant, and collected. (A.) Said of dust, It rose, or spread, or diffused itself, and became abundant. (A.) Said of a watering-trough, or tank, (T, M, A, K,) inf. n. ثَوْبٌ (AZ, T, M, K) and ثَوَبَانٌ (AZ, T) and ثُؤُوبٌ , (M, K,) It became full: (AZ, T, M, A, K:) or nearly full. (AZ, T, M, K.)

Form 2ثوِّب7 senses · 3 main

maṣdarتَثْوِيبٌ تَثْيِيبٌ

Core sense — he called to prayer, repeating the call; he prayed a voluntary prayergenerated

2.1

see sense 1, first sentence.

2.1.1figurative · مجاز[he returned to a state of richness, or competence, after poverty, or straitness, or an evil condition]—ثوَب بَعْدَ خَصَاصَةٍ

2.1.2the calling, or summoning, to prayer, and to other things—تَثْوِيبٌ

It also means the إِقَامَة [that is, the chanting, by the مُبَلِّغُون in a mosque, and not by the مُؤَذِّن, of the common words of the أَذَان with the addition of قَدْ قَامَتِ الصَّلَاهْ (The time of prayer has come), pronounced twice after حىّ على الفلاح], that is, the اقامة of prayer; and this is what is meant by the phrase in a tradition, إِذَا ثُوِّبَ بِالصَّلَاةِ [When the words of the اقامة are chanted].

Said to be from ثَوْبٌ "a garment", because a man who comes crying out for aid makes a sign with his garment, moving it about and raising his hand with it so that the one he calls may see it; this action is like a call and an announcement to him. From the frequent use of the word in this sense [as meaning the making of a sign with a garment], the calling came to be so named, and of the caller, or summoner, one said ثوَب.

Or it means calling twice, or repeating a call or summons; from ثاب "he returned".

he called one time after another; he repeated his call, or cry—ثوّب

Maṣdar as above. Hence تثويب in the أَذَان, that is, the saying of the مُؤَذِّن, after he has called the people to prayer by the اذان: الصَّلَاهْ رَحِمَكُمُ ٱللّٰهُ الصَّلَاهْ [Prayer: may God have mercy on you! Prayer!], thus calling to it a second time.

Or his saying, in the morning call to prayer, الصَّلَاةُ خَيْرٌ مِنَ النَّوْمٌ [Prayer is better than sleep], resuming his call by saying this after he has said حَىَّ عَلَى الصَّلَاهْ [and حَىَّ عَلَى الفَلَاحٌ], wishing the people to hasten to prayer.

Or his saying, in the morning call to prayer, الصلاة خيرمن النوم twice, after having said حَىّ علي الصلاه حىّ علي الفلاح.

Or the old تثويب was the saying of the مُؤَذِّن in the morning call to prayer, الصلاة خير من النوم, and the modern one is الصَّلَاهْ الصَّلَاهْ or قَامَتْ قَامَتْ.

he performed a voluntary prayer after the prescribed one—ثوّب

Yoo: and the praying after the prayer divinely ordained.

تثويب is only after the prescribed prayer, being praying after praying; and تثوّب means the same.

he performed two rekʿahs as a voluntary act—ثّوب بِرَكْعَتَيْنِ

But this and the similar senses are said to be post-classical.

2.1.3

See also form 4, in four places.

2.2she (a woman) became what is termed ثَيِّب—ثَيَّبَتْ

formed from ثَيِّبٌ on the supposition [that the middle radical letter of this word is ى, whereas many hold that letter to be و]; or تَثَيَّبَتْ (in the K, art. ثيب, whose author seems to have supposed that, for ثَيَّبَتْ, one should read ثُيِّبَتْ, and so gives مُثَيَّبٌ as synonymous with ثَيِّبٌ).

2.2.1

[According to my copy of the Mgh it also means: she (a camel) became what is termed نَاب; but I think that here this is a mistranscription for نَيَّبَتْ.]

2.3

[See also the last sentence of the second paragraph of art. ثرب, and compare what SM says there with the meanings assigned below to مَثَابٌ and مَثَابَةٌ.]

Qur’ānic occurrences Form 2

83:36

هَلْ ثُوِّبَ ٱلْكُفَّارُ مَا كَانُوا۟ يَفْعَلُونَ

Will not the Unbelievers have been paid back for what they did?

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

, inf. n. تَثْوِيبٌ : see 1, first sentence. ثوَب بَعْدَ خَصَاصَةٍ [He returned to a state of richness, or competence, after poverty, or straitness, or being in an evil condition]. (A, TA.) تَثْوِيبٌ meaning The calling, or summoning, (M, Mgh, K,) to prayer, (M, K,) and to other things, (M,) is said to be from ثَوْبٌ “ a garment, ” (Mgh,) because a man, when he comes crying out for aid, makes a sign with his garment, (M, Mgh,) moving it about, raising his hand with it, in order that he to whom he calls may see it, (Mgh,) and this action is like a calling, or summoning, (M, Mgh,) and an announcing, to him; so the calling, or summoning, by reason to frequent usage of this word [as meaning the making a sign with a garment], came to be thus called; and one said of the caller, or summoner, ثوَب : (Mgh:) or it means the calling, or summoning, twice; (M, K;) or the repeating a call or summons; from ثاب “ he returned: ” (Mgh:) you say, ثوّب , inf. n. as above, (T, Msb,) meaning he called, or summoned, one time after another; (T;) he repeated his call, or cry: (Msb:) and hence تثويب in the أَذَان ; (T, Msb;) i. e., the saying of the مُؤَذِّن , after having, by the اذان , called the people to prayer, الصَّلَاهْ رَحِمَكُمُ ٱللّٰهُ الصَّلَاهْ [Prayer: may God have mercy on you! Prayer!]; thus calling to it a second time: (T:) or his saying, (S, TA,) in the morning call to prayer, (S,) الصَّلَاةُ خَيْرٌ مِنَ النَّوْمٌ [Prayer is better than sleep]; (S, TA;) for he resumes his call by saying this after he has said, حَىَّ عَلَى الصَّلَاهْ [and حَىَّ عَلَى الفَلَاحٌ ]; desiring the people to hasten to prayer: (TA:) or his saying, in the morning call to prayer, الصلاة خيرمن النوم twice, (T, K,) after having said, حَىّ علي الصلاه حىّ علي الفلاح : (T:) or the old تثويب was the saying of the مُؤَذِّن , in the morning call to prayer, الصلاة خير من النوم : and the modern, الصَّلَاهْ الصَّلَاهْ ; or قَامَتْ قَامَتْ . (Mgh.) It also signifies The إِقَامَة ; (Mgh, K, TA;) [meaning, the chanting, by the مُبَلِّغُون , in a mosque, not by the مُؤَذِّن , the common words of the أَذَان , with the addition of قَدْ قَامَتِ الصَّلَاهْ (The time of prayer has come), pronounced twice after حىّ على الفلاح ;] i. e. the اقامة of prayer: (IAth, TA:) and this is what is meant by the phrase, in a trad., إِذَا ثُوِّبَ بِالصَّلَاةِ [When the words of the اقامة are chanted]. (IAth, Mgh, TA.) And The praying after the prayer divinely ordained. (Yoo, T, K.) You say, ثوّب , meaning He performed a supererogatory prayer after the prescribed; تثويب being only after the prescribed; being the praying after praying: (T:) and تثوّب signifies the same. (K.) And ثّوب بِرَكْعَتَيْنِ He performed two rek'ahs as a supererogatory act. (A.) But this and the similar significations are said to be post-classical. (MF.) See also 4, in four places. ثَيَّبَتْ , (T, S, Mgh,) inf. n. تَثْيِيبٌ ; (T, Mgh;) formed from ثَيِّبٌ , upon supposition [that the medial radical letter of this word is ى , whereas many hold that letter to be و ]; (Mgh;) or تَثَيَّبَتْ ; (K in art. ثيب ; [the author of which seems to have supposed that, for ثَيَّبَتْ , one should read ثُيِّبَتْ ; and therefore he gives مُثَيَّبٌ as syn. with ثَيِّبٌ ;]) She (a woman) became what is termed ثَيِّب . (T, Mgh, K.) [Accord. to my copy of the Mgh, it also signifies She (a camel) became what is termed نَاب : but I think that, in this instance, it is a mistranscription, for نَيَّبَتْ .] [See also the last sentence of the second paragraph of art. ثرب ; and compare, with what is there said by SM, meanings assigned below to مَثَابٌ and مَثَابَةٌ .]

Form 3الخُطَّابُ يُثَاوِبُونَهَا1 sense

Core sense — the suitors return to her time after timegenerated

3.1

The suitors return to her time after time, namely, to a woman such as is termed ثَيِّب.

Show Lane's original text

The suitors return to her (namely, a woman such as is termed ثَيِّب ,) time after time. (A, Mgh.)

Form 4اثاب7 senses · 2 main

maṣdarإِثَابَةٌ

Core sense — God recompensed, or rewarded, him; he restored him to fatness after leannessgenerated

4.1

See sense 1, in two places.

4.1.1figurative · مجاز — inferred

It may also mean: it (a valley, or a well) had a return of water after a stoppage of it.

4.2figurative · مجازGod restored him to fatness, after leanness—اثاب ٱللّٰهُ جِسْمَهُ

God restored his body to a good state, or condition.

4.2.1figurative · مجاز — inferredthe column of the religion cannot be set upright again by women, if it incline—إِنَّ عَمُودَ الدِّينِ لَا يُثَابُ بِالنِّسَآءَ إِنْ مَالَ

Said by Umm-Selemeh to ʿĀïsheh, when she wished to go out to El-Basrah.

4.2.2God recompensed, requited, or rewarded, him—اثابهُ ٱللّٰهُ

Maṣdar إِثَابَةٌ and أَثْوَبَهُ [irregular]; and ثوّبهُ, maṣdar تثْوِيبٌ. Said in relation to good and to evil.

He (God) gave him a good recompense, or compensation—اثابهُ

أَثْوَبَهُ, مَثُوبَةً حَسَنَةً and مَثْوَبَةً mean the same.

he gave him his recompense—ثوّبهُ مَثُوبَتَهُ

recompense your brother for his good deed—أَثِيبُوا أَخَاكُمْ

have the unbelievers been recompensed for what they did?—هَلْ ثُوِّبَ الكُفَّارُ مَا كَانُوا يَفْعَلُونَ

he gave him a substitute, or a compensation, for his gift—اثابهُ مِنْ هِبَتِهِ

Said in a tradition.

In the Qurʾān 83, last verse.

Mentioned also in art. جنب.

he gave him a substitute for such a thing—ثوّبهُ مِنْ كَذَا

Maṣdar تَثْوِيبٌ.

4.2.3he sewed the garment, or piece of cloth, a second time—اثاب الثَّوْبَ

When one sews it the first time, [in a slight manner,] one says of him مَلَّهُ [and شَلَّهُ, that is, "he sewed it in the manner termed 'running'"].

4.2.4figurative · مجازhe filled the watering-trough, or tank, or nearly filled it—اثاب الحَوْضَ

Qur’ānic occurrences Form 4

3:153

إِذْ تُصْعِدُونَ وَلَا تَلْوُۥنَ عَلَىٰٓ أَحَدٍ وَٱلرَّسُولُ يَدْعُوكُمْ فِىٓ أُخْرَىٰكُمْ فَأَثَـٰبَكُمْ غَمًّۢا بِغَمٍّ لِّكَيْلَا تَحْزَنُوا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا مَآ أَصَـٰبَكُمْ ۗ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ

Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Messenger in your rear was calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do.

5:85

فَأَثَـٰبَهُمُ ٱللَّهُ بِمَا قَالُوا۟ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَآءُ ٱلْمُحْسِنِينَ

And for this their prayer hath Allah rewarded them with gardens, with rivers flowing underneath,- their eternal home. Such is the recompense of those who do good.

48:18

لَّقَدْ رَضِىَ ٱللَّهُ عَنِ ٱلْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِى قُلُوبِهِمْ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيْهِمْ وَأَثَـٰبَهُمْ فَتْحًا قَرِيبًا

Allah's Good Pleasure was on the Believers when they swore Fealty to thee under the Tree: He knew what was in their hearts, and He sent down Tranquillity to them; and He rewarded them with a speedy Victory;

Show Lane's original text

: see 1, in two places. It may also mean It (a valley, or a well,) had a return of water after a stoppage thereof. (Ham p. 598.) اثاب ٱللّٰهُ جِسْمَهُ God restored him to fatness, after leanness; (A;) restored his body to a good state, or condition. (TA.) إِنَّ عَمُودَ الدِّينِ لَا يُثَابُ بِالنِّسَآءَ إِنْ مَالَ Verily the column of the religion cannot be set upright again by women, if it incline: said by Umm-Selemeh to 'Áïsheh, when the latter desired to go forth to El-Basrah. (T, L.) اثابهُ ٱللّٰهُ , (T, S, * M, A, Msb, K,) inf. n. إِثَابَةٌ ; (Mgh;) and أَثْوَبَهُ [dev. from rule]; (M, K;) and ثوّبهُ , (T, A,) inf. n. تثْوِيبٌ ; (T, Mgh;) God recompensed, compensated, requited, or rewarded, him: (T, S, * M, A, Mgh, * Msb, K:) said in relation to good and to evil. (T.) And اثابهُ , (Lh, M,) and أَثْوَبَهُ , (T,) مَثُوبَةً حَسَنَةً , (Lh, T, M,) and مَثْوَبَةً , (Lh, M,) He (God) gave him a good recompense, compensation, &c. (M.) And ثوّبهُ مَثُوبَتَهُ He gave him his recompense, &c. (M, K.) It is said in a trad., أَثِيبُوا أَخَاكُمْ , i. e. Recompense ye your brother for his good deed. (TA.) And in the Kur [lxxxiii. last verse], هَلْ ثُوِّبَ الكُفَّارُ مَا كَانُوا يَفْعَلُونَ Have the unbelievers been recompensed for what they did? (T, S, M.) And one says also, اثابهُ مِنْ هِبَتِهِ , meaning He gave him a substitute, something instead or in exchange, or a compensation, for his gift. (Mgh, * and TA in art. جنب .) And ثوّبهُ مِنْ كَذَا , (M,) inf. n. تَثْوِيبٌ , (K,) He gave him a substitute, &c., for such a thing. (M, K. *) اثاب الثَّوْبَ , inf. n. إِثَابَةٌ , He sewed the garment, or piece of cloth, the second time: when one sews it the first time, [in a slight manner,] you say of him مَلَّهُ [and شَلَّهُ , i. e. “ he sewed it in the manner termed ‘ running ’ ”]. (T.) اثاب الحَوْضَ He filled the watering-trough, or tank: (K, TA:) or nearly filled it. (K.)

Form 5تثوّب2 senses · 0 main

Core sense — he gained, or earned, a recompensegenerated

5.1.1

And تَثَيَّبَتْ: see form 2, in the latter part of the paragraph.

5.1.2

The former also means: he gained, or earned, a ثَوَاب [or recompense]. But this is said to be post-classical.

Show Lane's original text

: and تَثَيَّبَتْ : see 2, in the latter part of the paragraph. The former also signifies He gained, or earned, a ثَوَاب [or recompense, &c.]. (K.) But this is said to be post-classical. (MF.)

Form 6تثاوب1 sense

Core sense — he yawnedgenerated

6.1

See ثُئِبَ in art. ثأب.

Show Lane's original text

: see ثُئِبَ , in art. ثأب .

Form 10استثاب مَالًا2 senses · 1 main

Core sense — he recovered property for himself; he asked to be recompensedgenerated

10.1I got property back for myself by means of what you gave me—اِسْتَثَبْتُ بِمَالِكَ

He restored to himself, or repossessed himself of, property, his own property having gone away; synonymous with اِسْتَرْجَعَهُ.

El-Kumeyt says: [the tribe restore to themselves wealth by means of his property; and he makes incursions into hostile territories at his own expense, making their property abundant by the spoil that they gain with him]

shāhid

إِنَّ العَشِيرَةَ تَسْتَثِيبُ بِمَالِهِفَيُغِيرُ وَهْوَ مُوَفِّرٌ أَمْوَالَهَا

10.1.1he asked him to recompense, requite, or reward, him—استثابهُ

Show Lane's original text

He restored to himself, or repossessed himself of, property; syn. اِسْتَرْجَعَهُ ; (T, A, K;) his property having gone away. (T, A.) And اِسْتَثَبْتُ بِمَالِكَ I restored to myself, or repossessed myself of, property, by means of that which thou gavest me; my property having gone away. (A.) El-Kumeyt says, 1 [Verily the tribe restore to themselves wealth by means of his property; and he makes incursions into hostile territories at his own expense, making their property abundant by the spoil that they gain with him]. (T, TA.) إِنَّ العَشِيرَةَ تَسْتَثِيبُ بِمَالِهِ | فَيُغِيرُ وَهْوَ مُوَفِّرٌ أَمْوَالَهَا استثابهُ He asked him to recompense, compensate, requite, or reward, him. (S, K.)

Derived nouns 17

Nounثَوْبٌ12 senses · 1 main

Core sense — a garment, or piece of cloth; a covering or protection; the wearer's bodygenerated

A garment, [or piece of cloth or stuff,] worn by men, made of linen, cotton, wool, fur, خَزّ [q. v.], silk, or the like; but [properly] not what is cut out of several pieces, such as the shirt, and trousers or drawers; [though it is often applied to a shirt or shift and to a جُبَّة and the like.]

It seems to be so called because the wearer returns to it, or it to the wearer, time after time.

[Also a garment worn by women and girls over the shift; apparently, as at the present day, a long gown reaching to the feet, with very wide sleeves.]

Plural ثِيَابٌ [the plural of multitude] and أَثْوَابٌ [a plural of paucity] and أَثْوُبٌ and أَثْؤُبٌ, the last two being plurals of paucity; the last of them is pronounced with ء by some of the Arabs because the ḍammeh immediately after و is felt hard to pronounce, and for that reason they substitute ء for و in all cases like this.

1.1figurative · مجاز[He clung to the curtains of the House of God]—تَعَلَّقَ بِثِيَابِ ٱللّٰهِ

Curtains, and the like, are not [properly] called ثِيَاب but أَمْتِعَةُ البَيْتِ, though Es-Sarakhsee uses the phrase ثِيَابُ البَيْتِ.

That is, to the curtains of the Kaabeh; a figurative expression.

1.2figurative · مجازa thing [of any kind] that veils, covers, or protects—ثَوْبٌ

Sometimes used in this sense metonymically.

As in the saying of a poet: [Like the means of protection adopted by Ibn-Beed: he protected them by it, and closed the way against the passengers]

shāhid

كَثَوْبِ ٱبْنِ بِيضٍ وَقَاهُمْ بِهِفَسَدَّ عَلَى السَّالِكِينَ السَّبِيلَا

Ibn-Beed was a wealthy merchant of the tribe of ʿĀd, who hamstrung his she-camel on a mountain road and stopped the way [to his abode] with it.

1.3figurative · مجازweapons—ثِيَابٌ

Used in the same way as in the sense above.

1.4figurative · مجازthe wearers of garments; the wearers' bodies—أَثْوَابٌ

Esh-Shemmákh, or Leylà, describing camels, says: They mounted them, namely, the travelling-camels, with their [light, or agile,] bodies: [and you see nothing like them, except ostriches scared away.]

shāhid

وَمَوْهَا بِأَثْوَابٍ خِفَافٍ فَلَا تَرَىلَهَا شَبَهًا إِلَّا النَّعَامَ المُنَفَّرَا

In the same way the dual is used for the wearer's body, or self, or what the garments enfold; and ثِيَاب is used in the same way.

to God be he [meaning his excellence] attributed!—لِلّهِ ثَوْبَاهُ

Nothing but what is excellent is to be attributed to God. Or it means لِلّهِ دَرُّهُ [To God be attributed the good that has come from him! or his good deed! see arts. اله and در].

[on me and on my father it rests that I pay it]—فِى ثَوْبَىْ أَبِى أَنْ أَفِيَهُ

Or it means فِىذِمَّتِى وَذِمَّةِأَبِى [on my responsibility and the responsibility of my father].

keep away from me; separate yourself from me—اُسْلُلْ ثِيَابَكَ مِنْ ثِيَابِى

1.5

[The following examples are mostly, or all, figurative.]

1.6figurative · مجاز — inferredthe dead will be raised in the garments in which he dies—إِنِّ المَيِّتَ لَيُبْعَثُ فِى ثِيَابِهِ الَّتِى يَمُوتُ فِيهَا

A saying of Mohammad, repeated by Aboo-Saʿeed El-Khudree when, being about to die, he had called for new garments and put them on; this is the meaning according to some, and the sense in which Aboo-Saʿeed used it. (El-Khattábee)

Or it means his works, with which his life is closed; or the state in which he dies, according as it is good or evil.

1.7figurative · مجاز — inferredand purify your garments—وَثِيَابَكَ فَطَهِّرْ

In the Qurʾān 74:4. (Abu-l-ʿAbbás)

Or shorten your garments, since shortening them is a means of purity. Or do not put on your garments in a state of disobedience or unrighteousness (I'Ab). Or do not be treacherous, for [figuratively speaking,] one who is so pollutes his garments. Or, as some say, purify your heart (Abu-l-ʿAbbás). Or purify yourself from sins, or offences; or set your actions, or your conduct, right.

1.8figurative · مجازsuch a one is free from vice, or fault—فُلَانْ نَقِىُّ الثَّوْبِ

[the same; or pure in heart, or conduct, or reputation]—طَاهِرُ الثَّوْبِ

Mentioned in art. نصح.

vicious, or faulty; or treacherous—دَنِسُ الثِّيَابِ

Or foul, or evil, in reputation, in conduct or actions, and in the way that he follows [with respect to religion and morality].

1.9

كَلَابِسِ ثَوْبَىْ زُورٍ: see مُتَشَبِّعٌ.

1.10

أَعْرَضَ ثَوْبُ المَلْبَسِ and المِلْبَسِ and the like: see عَرُضَ.

1.11figurative · مجاز — inferred

ثَوْبُ المَآءِ: [the membrane called] السَّلَى and الغِرْسُ. (See these two words.)

Show Lane's original text

A garment, (M, Mgh, Msb, K,) [or piece of cloth or stuff,] that is worn by men, composed of linen, cotton, wool, fur, خَزّ [q. v.], (Mgh, Msb,) silk, or the like; (Msb;) but [properly] not what is cut out of several pieces, such as the shirt, and trousers, or drawers, &c.; (Mgh;) [though often applied to a shirt or shift ( قَمِيص or دِرْع ) and to a جُبَّة &c.:] it seems to be so called because the wearer returns to it, or it to the wearer, time after time: (Mgh:) [also a garment worn by women and girls over the shift; (see أُصْدَةٌ ;) app., as in the present day, a long gown, reaching to the feet, with very wide sleeves:] pl. ثِيَابٌ [the pl. of mult.] (T, S, M, A, Mgh, Msb, K) and أَثْوَابٌ [a pl. of pauc.] (S, M, Msb, K) and أَثْوُبٌ and أَثْؤُبٌ , (S, M, K,) the last two being pls. of pauc., and the latter of them being thus pronounced with ء by some of the Arabs because the dammeh immediately after و is deemed difficult of utterance; for which reason they substitute ء for و in all instances like this. (S.) Curtains, and the like, are not [properly] called ثِيَاب ; but أَمْتِعَةُ البَيْتِ : (Mgh, Msb:) though Es-Sarakhsee uses the phrase ثِيَابُ البَيْتِ . (Mgh.) تَعَلَّقَ بِثِيَابِ ٱللّٰهِ [He clung to the curtains of the House of God], i. e., to the curtains of the Kaabeh, is a tropical expression. (A.) Sometimes, ثَوْبٌ is used metonymically to signify A thing [of any kind] that veils, covers, or protects: as in the saying of a poet, 1 [Like the means of protection adopted by Ibn-Beed: he protected them by it, and closed the way against the passengers]. (TA.) Ibn-Beed was a wealthy merchant of the tribe of 'Ád, who hamstrung his she-camel upon a mountain-road, and stopped the way [to his abode] with it. (K in art. بيض .) كَثَوْبِ ٱبْنِ بِيضٍ وَقَاهُمْ بِهِ | فَسَدَّ عَلَى السَّالِكِينَ السَّبِيلَا In the same manner, also, ثِيَابٌ is used to signify Weapons. (Ham p. 63.) And أَثْوَابٌ is sometimes employed to signify The wearers of garments; the wearers' bodies. (R, TA.) Esh-Shemmákh says, (T,) or Leylà, describing camels, (TA,) 1 i. e. They mounted them, namely, the travellingcamels, (T,) with their [light, or agile,] bodies: [and thou seest not anything like them, except ostriches scared away.] (T, TA.) And in like manner, also, the dual is employed to signify The wearer's body, or self; or what the garments infold: and ثِيَاب is employed in the same manner. (TA.) You say, لِلّهِ ثَوْبَاهُ , i. e. To God be he [meaning his excellence] attributed! [for nothing but what is excellent is to be attributed to God:] (A:) or it means لِلّهِ دَرُّهُ [To God be attributed the good that hath proceeded from him! or his good deed! &c.: see arts. اله and در ]. (K.) And فِى ثَوْبَىْ أَبِى أَنْ أَفِيَهُ meaning [On me and on my father it rests, or lies, or be it, that I pay it: or] فِىذِمَّتِى وَذِمَّةِأَبِى [on my responsibility and the responsibility of my father]. (K, TA.) And اُسْلُلْ ثِيَابَكَ مِنْ ثِيَابِى Withdraw, or separate, thyself from me. (A.) وَمَوْهَا بِأَثْوَابٍ خِفَافٍ فَلَا تَرَى | لَهَا شَبَهًا إِلَّا النَّعَامَ المُنَفَّرَا [The following exs. are mostly, or all, tropical.] إِنِّ المَيِّتَ لَيُبْعَثُ فِى ثِيَابِهِ الَّتِى يَمُوتُ فِيهَا , (K, * TA,) a saying of Mohammad, repeated by Aboo-Sa'eed El-Khudree, when, being about to die, he had called for new garments, and put them on: (TA:) it means Verily the dead will be raised in his garments in which he dies; accord. to some; and was used in this sense by Aboo-Sa'eed: (ElKhattábee, MF, TA:) or [agreeably with] his works (K, TA) with which his life is closed: (TA:) or in the state in which he dies, according as it is good or evil. (TA.) وَثِيَابَكَ فَطَهِّرْ , in the Kur [lxxiv. 4], means And purify thy garments: (Abu-l-'Abbás, T:) or shorten thy garments; for the shortening them is a means of purity: (T:) or put not on thy garments in a state of disobedience or unrighteousness: (I'Ab, T:) or be not perfidious; for [figuratively speaking,] he who is so pollutes his garments: (Fr, T:) or, as some say, purify thy heart: (Abu-l-'Abbás, T, K:) or purify thyself (IKt, T, TA) from sins, or offences: (IKt, TA:) or rectify thine actions, or thy conduct. (TA.) You say, فُلَانْ نَقِىُّ الثَّوْبِ , meaning Such a one is free from vice, or fault: (A:) and طَاهِرُ الثَّوْبِ [the same; or pure in heart, or conduct, or reputation]. (TA in art. نصح .) And دَنِسُ الثِّيَابِ Vicious, or faulty: (A:) or perfidious: (Fr, T:) or foul, or evil, in reputation, (T, TA,) in conduct, or actions, and in the way that he follows [with respect to religion and morality]. (TA.) كَلَابِسِ ثَوْبَىْ زُورٍ : see مُتَشَبِّعٌ . أَعْرَضَ ثَوْبُ المَلْبَسِ and المِلْبَسِ &c.: see عَرُضَ . ثَوْبُ المَآءِ [The membrane called] السَّلَى and الغِرْسُ . (K. See these two words.)

Nounثِيبٌ1 sense

Core sense — a woman who has been married beforegenerated

See ثَائِبٌ, in two places.

Show Lane's original text

: see ثَائِبٌ , in two places.

Nounثُبَةٌ2 senses · 1 main

Core sense — the place where water collects; a company of men, a troop of horsemengenerated

Aboo-Kheyreh: the place where the water collects in a valley or low ground; so called because the water returns to it.

Also the middle of a watering-trough or tank, to which the water returns when it has been emptied, or to which what remains of the water returns; as also مَثَابٌ.

The ة is a substitute for the و, the middle radical, which is dropped, the word being from ثَابَ. Aboo-Is-hák infers this from its having ثُوَيْبَةٌ as its diminutive; but it may be from ثَبَّيْتُ "I collected together".

It is mentioned in art. ثبى or ثبو, and not here. See also art. ثبو or ثبى.

1.1[and go out to war against the unbelievers] in troops, or in distinct bodies—فَٱنْفِرُوا ثُبَاتٍ

Also a company of men; and so أُثْبِيَّةٌ. Yoo: or a company of men in a state of separation or dispersion; a distinct body, or company, of people. Also a troop of horsemen.

Plural ثُبَاتٌ, ثُبُونَ and ثِبُونَ.

According to some it is from ثَابَ, being originally ثُوبَةٌ, and its diminutive is ثُوَيْبَةٌ; according to others it is originally ثُبْيَةٌ, and its plural is ثُبًى.

In the Qurʾān 4:73. (Yoo)

See again art. ثبو or ثبى.

Show Lane's original text

The place where the water collects in a valley or low ground; so called because the water returns to it: (Aboo-Kheyreh, T:) and the middle of a watering-trough or tank, (T, S, M,) to which the water returns when it has been emptied, (S,) or to which what remains of the water returns; (T;) as also مَثَابٌ : (S:) the ة is a substitute for the و , the medial radical, which is suppressed; (S, L;) the word being from ثَابَ , aor. يَثُوبُ : (L:) Aboo-Is-hák infers that this is the case from its having for its dim. ثُوَيْبَةٌ : but it may be from ثَبَّيْتُ “ I collected together: ” (M:) it is mentioned in the K in art. ثبى or ثبو , and not here. (TA.) See also art. ثبو or ثبى . Also A company of men; (T, M, L;) and so أُثْبِيَّةٌ : (M:) or a company of men in a state of separation or dispersion; (T;) a distinct body, or company, of people: (Yoo, T:) and a troop of horsemen: (M:) pl. ثُبَاتٌ and ثُبُونَ (T, M) and ثِبُونَ : (S and M in art. ثبى , and M in art. ثبو also:) accord. to some, from ثَابَ , being originally ثُوبَةٌ ; and its dim. is ثُوَيْبَةٌ : accord. to others, it is originally ثُبْيَةٌ ; (T, L;) and its pl. is ثُبًى . (L.) Hence, in the Kur [iv. 73], فَٱنْفِرُوا ثُبَاتٍ , i. e. [And go ye forth to to war against the unbelievers] in troops, (Fr, T,) or in distinct bodies. (Yoo, T.) See, again, art. ثبو or ثبى .

Nounثُوَبَآءُ1 sense

Core sense — a yawn, yawninggenerated

See ثُؤَبَآءُ in art. ثأب.

Show Lane's original text

: see ثُؤَبَآءُ , in art. ثأب .

Nounثَوَابٌ5 senses · 1 main

Core sense — a recompense, requital, or reward of obedience; honey; raingenerated

A recompense, compensation, requital, or reward, of obedience [to God]: also مَثَابَةٌ, مَثُوبَةٌ and مَثْوَبَةٌ. Et-Temeemee gives the last, which is irregular and was unknown to the Kilábees, though they knew the second of these words.

Or it is used absolutely, of good and of evil, as appears from the words of the Qurʾān, هَلْ ثُوِّبَ الكُفَّارُ [cited above, see form 4]; but more especially and frequently of good.

1.1

ثَوَابٌ is also used as a quasi-maṣdar, in the sense of إِثَابَةٌ.

In this case, according to the Koofees and Baghdádees, it may govern as a verb, [like the maṣdar,] as in the saying: [For God's rewarding every believer in his unity will be the giving of gardens of Paradise, where he will be made to abide for ever]

shāhid

لِإَنَّ ثَوَابَ ٱللّهِ كُلَّ مُوَحِّدٍجِنَانٌ مِنَ الفِرْدَوْسِ فِيهَا يُخَلَّدُ

1.2figurative · مجاز

It also means honey; that is, the good that comes from bees.

1.3figurative · مجاز

And in the same way rain; that is, the good that results from the winds. [See ثَائِبٌ.]

1.4figurative · مجاز — inferred

And bees; because they return [to their hives].

Qur’ānic occurrences ثَوَاب 5 shown of 9

3:148

فَـَٔاتَىٰهُمُ ٱللَّهُ ثَوَابَ ٱلدُّنْيَا وَحُسْنَ ثَوَابِ ٱلْـَٔاخِرَةِ ۗ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ

And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loveth those who do good.

4:134

مَّن كَانَ يُرِيدُ ثَوَابَ ٱلدُّنْيَا فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۚ وَكَانَ ٱللَّهُ سَمِيعًۢا بَصِيرًا

If any one desires a reward in this life, in Allah's (gift) is the reward (both) of this life and of the hereafter: for Allah is He that heareth and seeth (all things).

18:44

هُنَالِكَ ٱلْوَلَـٰيَةُ لِلَّهِ ٱلْحَقِّ ۚ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا

There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.

18:46

ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.

19:76

وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًى ۗ وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا

"And Allah doth advance in guidance those who seek guidance: and the things that endure, Good Deeds, are best in the sight of thy Lord, as rewards, and best in respect of (their) eventual return."

Show Lane's original text

(T, S, M, Mgh, Msb, K) and مَثَابَةٌ (T, Msb) and مَثُوبَةٌ (T, S, M, K) and مَثْوَبَةٌ , (EtTemeemee, T, M, K,) the last anomalous, (M,) and unknown to the Kilábees, who knew the second of these words, (T,) A recompense, compensation, requital, or reward, (T, S, M, Mgh, Msb, K,) of obedience [to God]: (S:) or absolutely; for good and for evil; as appears from the words of the Kur, هَلْ ثُوِّبَ الكُفَّارُ [cited above, see 4]; but more especially and frequently, for good. (IAth, L, MF, TA.) ثَوَابٌ is also used as a quasi-inf. n., in the sense of إِثَابَةٌ ; and in this case, accord to the Koofees and Baghdádees, it may govern as a verb, [like the inf. n.,] as in the saying, 1 [For God's rewarding every believer in his unity will be the giving gardens of Paradise, wherein he will be made to abide for ever]. (Expos. of the Shudhoor edh-Dhahab.) لِإَنَّ ثَوَابَ ٱللّهِ كُلَّ مُوَحِّدٍ | جِنَانٌ مِنَ الفِرْدَوْسِ فِيهَا يُخَلَّدُ It signifies also Honey; (K, TA;) i. e. (TA) the good that proceeds from bees. (A, TA.) And in like manner, [Rain; i. e.] the good that results from the winds. (A, TA. [See ثَائِبٌ .]) And Bees; (M, K;) because they return [to their hives]. (M.)

Nounثَيِّبٌ3 senses · 1 main

Core sense — a woman, or a man, who has been married before; not a virgingenerated

1[The two persons of whom each has previously had intercourse in marriage shall be stoned if they commit adultery together; and the two who have had no such previous intercourse shall be flogged and banished if they commit fornication together]—الثَّيِّبَانِ يُرْجَمَانِ وَالبِكْرَانِ يُجْلَدَانِ وَيُغَرَّبَانِ

[Like سَيِّدٌ, originally ثَوِيبٌ or ثَيْوِبٌ, that is,] of the measure فَعِيلٌ or فَيْعِلٌ.

A woman who has become separated from her husband in any way; or a woman whose husband has died, or who has been divorced, and has then returned to the marriage-state; or one who is not a virgin; or a woman to whom a man has gone in, and a man who has gone in to a woman; or a person who has married.

Applied to a man and to a woman, like بِكْرٌ and أَيِّمٌ, from ثَابَ, because such persons generally return time after time to the marriage-state; but mostly applied to a woman, because she returns to her family in a way different from the first [state], or because the suitors return to her time after time.

Or it is not applied to a man (Lth, El-ʿEyn) except in the dual form, as when one says وَلَدُ الثَّيِّبَيْنِ (Lth, El-ʿEyn); and a woman is also termed مُثَيِّبٌ or مُثَيَّبٌ, like مُعَظَمٌ. [But see form 2, near the end of that paragraph.]

The plural of ثَيِبٌ applied to a woman is ثَيِّبَاتٌ, and post-classical writers say ثُيَّبٌ, which has not been heard as genuine Arabic; its plural when applied to a man is ثُيِّبُونَ.

Said in a tradition.

1.1figurative · مجاز — inferred

It is also applied, figuratively and by extension of its proper meaning, to a woman who has reached puberty, though still a virgin.

1.2

This word is mentioned in the K [and M] in art. ثيب, and its mention in art. ثوب is said by the author of the K to be wrong; but IAth and many others state decisively that it is from ثَابَ, "he returned".

Show Lane's original text

, [like سَيِّدٌ ; originally ثَوِيبٌ , or ثَيْوِبٌ ; i. e.] of the measure فَعِيلٌ , (Mgh,) or فَيْعِلٌ ; (Msb;) A woman who has become separated from her husband (Lth, T, M, Mgh, K) in any manner: (Lth, T, M, Mgh:) or a woman whose husband has died, or who has been divorced, and has then returned to the marriage-state: (AHeyth, TA:) or one that is not a virgin: (IAth, TA:) or a woman to whom a man has gone in; and a man who has gone in to a woman: (Ks, ISk, S, Mgh, K:) or a person who has married: (Msb:) applied to a man and to a woman; (As, S, M, Msb;) like بِكْرٌ and أَيِّمٌ : (Mgh, Msb:) from ثَابَ ; (IAth, Mgh, Msb;) because they generally return time after time to the marriage-state: (Mgh:) but mostly applied to a woman; because she returns to her family in a manner different from the first [state]; (Msb;) or because the suitors return to her time after time: (Mgh:) or it is not applied to a man (Lth, El-'Eyn, T, M, Mgh, K) except in the dual form, as when one says وَلَدُ الثَّيِّبَيْنِ : (Lth, El-'Eyn, T, M, K:) and a woman is also termed مُثَيِّبٌ ; (M;) or مُثَيَّبٌ , like مُعَظَمٌ : (K: [but see 2, last sentence but two:]) the pl. of ثَيِبٌ applied to a woman is ثَيِّبَاتٌ , (T, Mgh, Msb,) and the post-classical writers say ثُيَّبٌ , which has not been heard as genuine Arabic: (Mgh, * Msb:) its pl. if applied to a man is ثُيِّبُونَ . (Msb.) It is said in a trad., الثَّيِّبَانِ يُرْجَمَانِ وَالبِكْرَانِ يُجْلَدَانِ وَيُغَرَّبَانِ [The two persons of whom each has previously had carnal intercourse in marriage with one of the other sex shall be stoned if they commit adultery together; and the two who have previously had no connubial intercourse with others shall be flogged and banished if they commit fornication together]. (T.) It is also applied to A woman who has attained the age of puberty, though a a virgin; tropically, and by extension of its proper signification. (IAth, TA.) This word is mentioned in the K [and M] in art. ثيب ; and its mention in art. ثوب is said by the author of the K to be wrong: but IAth and many others decisively assert that it is from ثَابَ , aor. يَثُوبُ , “ he returned. ” (MF, TA.)

Nounثُوَيْبَةٌ1 sense

Core sense — the place where the water of a well or trough collectsgenerated

See ثُبَةٌ, in two places.

Show Lane's original text

: see ثُبَةٌ , in two places.

Nounثِيابَةٌ1 sense

Core sense — the state of being a woman who has been married beforegenerated

This word and ثُيُوبَةٌ, meaning the state of being a ثَيِّب, are not of the genuine language of the Arabs.

Show Lane's original text

and ثُيُوبَةٌ , as meaning The state of being a ثَيِّب , are not of the genuine language of the Arabs. (Mgh.)

Nounثِيَابِىٌّ1 sense

Core sense — one who takes care of the clothes in the bathgenerated

One who takes care of the clothes in the bath. [A post-classical word.]

Show Lane's original text

One who takes care of the clothes in the bath. (K.) [A post-classical word.]

Nounثَوَّآبٌ2 senses

Core sense — one who often repents; a seller of garmentsgenerated

Same as تَوَّابٌ [one who repents, or returns from disobedience to obedience to God, much or often].

A seller of garments, or pieces of cloth; and a possessor of them.

Show Lane's original text

i. q. تَوَّابٌ [One who repents, or returns from disobedience to obedience to God, much or often]. (T.) A seller of garments, or pieces of cloth: (AZ, T, L, K:) and a possessor thereof. (Sb, S, L, K.)

Nounبِئْرٌ لَهَا ثَائِبٌ4 senses · 1 main

Core sense — a well into which water returns after drawing; the sea's inflowing watergenerated

1figurative · مجاز — inferredhow quick is its returning supply of water!—مَا أَسْرَعَ ثَائِبَهَا

A well into which water returns after one has drawn from it; see مَثَابٌ. In the same way, [but with an intensive sense in the second of the following phrases,] بِئِرٌ لَهَا ثِيبٌ and ذِاتُ ثِيبٍ وَعِيبٍ [in which وعيب is an adjective].

Or the first of these three phrases means a well whose water stops sometimes and then returns.

Said of a well.

1.1figurative · مجاز — inferredthe water of the sea when it flows after ebbing—ثَائِبُ البَحْرِ

fresh, sappy, [green,] herbage—كَلَأٌ مِثْلُ ثَائِبِ البَحْرِ

1.2figurative · مجازa people, or number of men, who come company after company—قَوْمٌ لَهُمْ ثَائِبٌ

1.3figurative · مجازa violent wind that blows at the beginning of rain—ثَائِبٌ

Show Lane's original text

A well into which water returns after one has drawn from it; (A, TA;) see مَثَابٌ ; and in like manner, [but in an intensive sense in the second of the following phrases,] بِئِرٌ لَهَا ثِيبٌ , and ذِاتُ ثِيبٍ وَعِيبٍ [in which وعيب is an epithet]: (T, L, TA:) or the first of these three phrases means a well of which the water stops sometimes, and then returns. (Ham p. 598.) You say of a well ( بئر ), مَا أَسْرَعَ ثَائِبَهَا How quick is its returning supply of water! (T.) ثَائِبُ البَحْرِ The water of the sea when it flows after ebbing. (K.) Hence, كَلَأٌ مِثْلُ ثَائِبِ البَحْرِ Fresh, sappy, [green,] herbage. (T, L.) قَوْمٌ لَهُمْ ثَائِبٌ A people, or number of men, who come company after company. (A, TA.) ثَائِبٌ also signifies A violent wind that blows at the beginning of rain. (S, K, TA.)

Nounمَثَابٌ5 senses · 1 main

Core sense — the place to which the water of a well returns; the water-drawer's stationgenerated

See مَثَابَةٌ, in four places.

1.1

And see ثُبِةٌ.

1.2figurative · مجاز — inferred

Also the place from which the water returns [to replace what has been drawn, in a well]; from this comes بِئْرٌ لَهَا ثَائِبٌ [see ثَائِبٌ].

1.3figurative · مجاز — inferred

A ʿObeyd: the station of the water-drawer, above the عُرُوش [which means the pieces of wood on which he stands], or at the brink, where the عَرْش [singular of عُرُوش] is, or which forms part of the عُرُوش of a well.

Or the middle of a well; or it has this meaning also. Plural مَثَابَاتٌ. [See also مَثَابةٌ.]

1.4figurative · مجاز — inferred

And the construction, or casing, of stones that follow one another from top to bottom [round the inside of a well]. [See again مَثَابَةٌ.]

Show Lane's original text

: see مَثَابَةٌ , in four places: and see ثُبِةٌ . Also The place from which the water returns [to supply the place of that which has been drawn, in a well]: whence بِئْرٌ لَهَا ثَائِبٌ [see ثَائِبٌ ]. (TA.) And The station of the water-drawer, (A 'Obeyd, T, S, M, K,) above the عُرُوش [which means the pieces of wood upon which he stands], (A 'Obeyd, T,) or at the brink, where is the عَرْش [sing. of عُرُوش ], (S,) or which forms part of the عُرُوش , (M,) of a well: (A 'Obeyd, T, S, M, K:) or the middle of a well: (K:) or it has this meaning also: (M:) pl. مَثَابَاتٌ . (T, M.) [See also مَثَابةٌ .] And The construction, or casing, of stones ( طىُّ الحِجَارَةِ ) that succeed one another from top to bottom [round the interior of a well]. (IAar.) [See again مَثَابَةٌ .]

Nounمَثَابَةٌ6 senses · 2 main

Core sense — a place to which one returns; an abode; where a well's water collectsgenerated

According to Aboo-Is-hák, originally مَثْوَبَةٌ.

A place to which people return, or to which one returns, time after time (ISh, Aboo-Is-hák); and مَثَابٌ means the same (Aboo-Is-hák).

Also a place of assembly, or a place where people gather after they have separated, or dispersed; and the latter word likewise.

And a place of alighting, or an abode, or a house, because those who live in it return to it after going about their affairs.

The plural is مَثَابَاتٌ [mentioned above also as the plural of مَثَابٌ], or it is مَثَابٌ; or, according to Fr and others, مَثَاَبَةٌ and مَثَابٌ are the same.

Th says that a house, or tent, is called مَثَابَةٌ; and some say مَثْوَبَةٌ, but no one reads this way [in the Qurʾān].

It has the first of all these meanings in the Qurʾān 2:119; or it there means a place of recompense, or reward, for the pilgrimage to the Kaabeh and its visitation.

Qur’ān 2:125 approximate — somewhere between 2:108 and 2:128 Lane cites “Kur ii. 119”

Qur’ān 2:125 the verse Lane’s citation points to, and it uses this root

وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِـۧمَ مُصَلًّى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَـٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer).Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1

And sometimes the place where the hunter, or fowler, puts his snare.

1.2figurative · مجازthe place where the water of the well collects—مَثَابَةٌ البِئْرِ

Or the place reached by the water of the well when it returns and collects after one has drawn from it.

his ignorance became confirmed—جَمَّتْ مَثَابَةُ جَهْلِهِ

[he used to wait for his light-wittedness, or silliness, to reach its full degree]—كَانَ يَسْتَجِمُّ مَثَابَةَ سَفَهِهِ

A figurative phrase, occurring in a tradition.

1.3figurative · مجاز — inferred

Also the stones that project, or overhang, around the well, on which the man sometimes stands so that the bucket may not strike against the side of the well; or the place where it is walled round inside.

Or, according to IAar, it means طَىُّ البِئْرِ; but [ISd says,] I do not know whether he means by this مَوْضِعُ طَيِّهَا or the building it [or walling it round inside] with stones — though it is rare for a word of the measure مَفَعَلَةٌ [like مثابة] to be a maṣdar.

[See مَثَابٌ, and see what is said of تَثْوِيبٌ in the last sentence of the second paragraph of art. ثرب.]

1.4figurative · مجاز — inferred

مَثَابَاتٌ [the plural] also means the foundations of a house.