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طيب

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Form 1طَابَ6 senses · 2 main
maṣdarطِيبٌmuḍāriʿيَطِيبُ

Core sense — it was good, pleasant, or sweet; it was pure; it became lawfulgenerated

1.1

(mentioned in the S, apparently, as a noun), and طِيبَةٌ, and طَابٌ, and طُوبَى [q. v. below], and تَطْيَابٌ.

The last of these is of a measure denoting intensiveness, and the TA says it is with fet-ḥ because the verb is unsound, whereas the maṣdar of a sound verb of the measure تفعال is with kesr; but this is a strange mistake (see Form 2 in the article بين).

It was, or became, the opposite of خَبِيث in two senses: it was, or became, good, pleasant, delightful, delicious, sweet, or savoury, or it was esteemed so in taste and in odour; and it was, or became, pure, or clean.

See also طَيِّبٌ.

Lane cites “Bd in xiii. 28” — a commentary, not the verse; no modern number is given
1.1.1figurative · مجاز — inferredhis mind, or he himself, was cheerful, happy, pleased, or free from constraint—طَابَتْ نَفْسُهُ
I, or my mind, was cheerful, happy, or pleased, by means of it—طِبْتُ بِهِ نَفْسًا

The same as طَابَتْ بِهِ نَفْسِى: or pleased, content, or willing, to grant, concede, give, or do, it.

he granted, or gave, the thing liberally, without constraint and without anger—طَابَتْ نَفْسُهُ بِالشَّىْءِ
I did that of my own free will, not constrained by anyone—فَعَلْتُ ذٰلِكَ بِطِيبَةِنَفْسٍ
my mind was agreeable to it—طَابَتْ نَفْسِى عَلَيْهِ

Said when a thing is agreeable, or suitable, to one's mind; and likewise طِبْتُ نَفْسًا عَلَيْهِ.

he was cheerful, happy, pleased, or willing, to do work and the like—طَابَتْ نَفْسُهُ لِلْعَمَلِ وَغَيْرِهِ

Mentioned in the article نشط.

I was pleased, willing, or content, to leave, give up, or be without, that—طَابَتْ نَفْسِى عَنْ ذٰلِكَ تَرْكًا

And likewise طِبْتُ نَفْسًا عَنْهُ.

but if they are pleased, or willing, to give up to you something of it—فَإِنْ طِبْنَ لَكُمْ عَنْ شَىْءٍ مِنْهُ نَفْسًا

From the Qurʾān 4:3.

1.1.2figurative · مجاز — inferredit was, or became, lawful, allowable, or free—طاب

Maṣdar طِيبٌ and طِيبَةٌ.

[In the K, الطِّيبُ and الطِّيبَةُ are explained as meaning الحِلُّ, which Golius supposed here to mean "what is permitted, lawful", and which Freytag likewise explained as "a lawful thing"; but it is here a maṣdar, of حَلَّ, not the same as the adjective الحَلَالُ, which is given as an explanation of الطَّيِّبُ.]

such a thing became lawful to me—طَابَ لِى كَذَا
now fighting has become lawful—اَلْآنَ طَابَ الضِّرَابُ

A saying of Aboo-Hureyreh; some relate it as طَابَ ٱمْضَرْبُ, according to the dialect of Ḥimyer, meaning طَاب ٱلضَّرْبُ.

then take in marriage such as are lawful to you of women—فَٱنْكِحُوا مَا طَابَ لَكُمْ مِنَ ٱلنِّسَآءِ

In the Qurʾān 4:3.

1.1.3figurative · مجاز — inferredthe land became abundant in herbage—طَابَتِ الأَرْضُ

.

1.2

See also Form 2, in two places.

1.2.1

And see Form 10.

Qur’ānic occurrences Form 1
4:3
وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَـٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَـٰثَ وَرُبَـٰعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَـٰنُكُمْ ۚ ذَٰلِكَ أَدْنَىٰٓ أَلَّا تَعُولُوا۟

If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.

4:4
وَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَـٰتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيٓـًٔا مَّرِيٓـًٔا

And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer.

39:73
وَسِيقَ ٱلَّذِينَ ٱتَّقَوْا۟ رَبَّهُمْ إِلَى ٱلْجَنَّةِ زُمَرًا ۖ حَتَّىٰٓ إِذَا جَآءُوهَا وَفُتِحَتْ أَبْوَٰبُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَـٰمٌ عَلَيْكُمْ طِبْتُمْ فَٱدْخُلُوهَا خَـٰلِدِينَ

And those who feared their Lord will be led to the Garden in crowds: until behold, they arrive there; its gates will be opened; and its keepers will say: "Peace be upon you! well have ye done! enter ye here, to dwell therein."

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

Show Lane's original text
, aor. يَطِيبُ , (S, Msb, K, &c.,) inf. n. طِيبٌ (S [but there mentioned app. as a subst.], O, Mgh, Msb, K) and طِيبَةٌ (S, O, K) and طَابٌ (K) and طُوبَى [q. v. infrà] (Ksh and Bd in xiii. 28) and تَطْيَابٌ , (S, K,) [the last of which is of a measure denoting intensiveness, and is said in the TA to be with fet-h because it is unsound, whereas the inf. n. of a sound verb, if of the measure تفعال , is with kesr, but this is a strange mistake, (see 2 in art. بين ,)] It was, or became, the contr. of خَبِيث , (S, Mgh,) in two senses: (Mgh:) [i. e.] it was, or became, [good,] pleasant, delightful, delicious, sweet, or savoury; syn. لَذَّ ; (A, K;) or كَانَ لَذِيذًا ; (Msb;) or it was esteemed [good,] pleasant, delightful, delicious, sweet, or savoury, in taste, and in odour: (Mgh:) and it was, or became, pure, (Mgh, K,) or clean. (Mgh.) [See also طَيِّبٌ .] [Hence,] طَابَتْ نَفْسُهُ His mind [or he himself] was, or became, [cheerful, happy, pleased,] dilated, or free from straitness. (Msb.) And طِبْتُ بِهِ نَفْسًا i. q. طَابَتْ بِهِ نَفْسِى [i. e. I, or my mind, was, or became, cheerful, happy, pleased, or dilated, by means of it; agreeably with what next precedes: or pleased, content, or willing, to grant, concede, give, or do, it]: (S, O, K:) [for] طَابَتْ نَفْسُهُ بِالشَّىْءِ [often] signifies He granted, conceded, or gave, the thing, liberally, [willingly, or of his own good pleasure,] without constraint, and without anger. (TA.) And فَعَلْتُ ذٰلِكَ بِطِيبَةِنَفْسٍ I did that [of my own free will; willingly;] not being constrained by any one. (S, O.) And طَابَتْ نَفْسِى عَلَيْهِ [My mind was agreeable to it]; said when a thing is agreeable, or suitable, to one's mind; and [in like manner] طِبْتُ نَفْسًا عَلَيْهِ . (TA.) And طَابَتْ نَفْسُهُ لِلْعَمَلِ وَغَيْرِهِ [He was cheerful, happy, pleased, or willing, to do work &c.]. (K in art. نشط .) And طَابَتْ نَفْسِى عَنْ ذٰلِكَ تَرْكًا [I was pleased, willing, or content, to leave, give up, relinquish, or be without, that]; and [in like manner] طِبْتُ نَفْسًا عَنْهُ : whence, in the Kur [iv. 3], فَإِنْ طِبْنَ لَكُمْ عَنْ شَىْءٍ مِنْهُ نَفْسًا [But if they be pleased, or willing, or content, to give up, or relinquish, or remit, unto you somewhat thereof]. (TA.) And طاب , (A, O, Msb, TA,) inf. n. طِيبٌ (Msb, K) and طِيبَةٌ , (K,) It was, or became, lawful, allowable, or free. (A, O, Msb, K, * TA.) [In the K, الطِّيبُ and الطِّيبَةُ are expl. as meaning الحِلُّ , which Golius has supposed to mean in this case “ quod licitum, legitimum; ” and which Freytag has in like manner expl. as meaning “ res licita, ” and “ licitum: ” but it is here an inf. n., of حَلَّ ; not syn. with the epithet الحَلَالُ , which is given as an explanation of الطَّيِّبُ .] You say, طَابَ لِى كَذَا Such a thing became, or has become, lawful, &c., to me. (A.) Hence the saying of Aboo-Hureyreh, اَلْآنَ طَابَ الضِّرَابُ , (TA,) or طَابَ ٱمْضَرْبُ , (O, TA,) as some relate it, accord. to the dial. of Himyer, (TA,) meaning طَاب ٱلضَّرْبُ , i. e. Now fighting has become lawful. (O, TA.) فَٱنْكِحُوا مَا طَابَ لَكُمْ مِنَ ٱلنِّسَآءِ , in the Kur [iv. 3], means [Then take ye in marriage] such as are lawful to you [of women]. (Mgh.) And طَابَتِ الأَرْضُ , (K, TA,) inf. n. طِيبٌ , (TA,) The land became abundant in herbage. (K, TA.) See also 2, in two places: and see 10.
Form 2طيّبهُ4 senses · 1 main
maṣdarتَطْيِيبٌ

Core sense — he made it good, pleasant, or sweet; he perfumed it; he made it lawfulgenerated

2.1he perfumed the companions sitting with him—طيّب جُلَسَآءَهُ

Maṣdar تَطْيِيبٌ, اطابهُ, and طَابَهُ.

he perfumed the garment—طيّب الثَّوْبَ
he perfumed the garment—طَابَهُ
I smeared him, or it, with perfume, or with a fragrant substance—طَيَّبْتُهُ
he perfumed him, or smeared him with a fragrant substance—طَيَّبَهُ بِالطِّيبِ

on this sense He, or it, made it good, pleasant, delightful, delicious, sweet, or savoury; perfumed him, or it, or made him, or it, fragrant; [and made it pure, or clean: (see Form 1, first sentence:)]

2.1.1figurative · مجاز — inferredhe spoke to him pleasantly, sweetly, or kindly—طيّب بِنَفْسِهِ
he placated, or soothed, his mind—طيّب نَفْسَهُ
you have made me pleased, or content, to be without you—طَيَّبْتَ نَفْسِى عَنْكَ

This latter phrase occurs frequently.

Mentioned in the article سلو.

2.1.2figurative · مجازhe made it lawful, allowable, or free—طيّبهُ
he acquitted his debtor of half the property, giving it up to him—طَيَّبَ لِغَرِيمِهِ نِصْفَ المَالِ
2.1.3

See also Form 10.

Show Lane's original text
, (S, M, A, MA, O, Msb, K,) inf. n. تَطْيِيبٌ ; (KL;) and اطابهُ ; (S, O, K;) and طَابَهُ ; (IAar, M, K;) He, or it, made it, or rendered it, good, pleasant, delightful, delicious, sweet, or savoury: perfumed, or rendered fragrant, him, or it: (S, MA, O, * K, * KL:) [and made it or rendered it, pure, or clean: (see 1, first sentence:)] you say, طيّب جُلَسَآءَهُ He perfumed his companions with whom he was sitting: (A:) and طيّب الثَّوْبَ and طَابَهُ [He perfumed the garment]: (IAar, M, TA:) or طَيَّبْتُهُ I daubed, or smeared, him, or it, with perfume, or some odoriferous or fragrant substance: (Msb:) and طَيَّبَهُ بِالطِّيبِ [He perfumed him, or daubed him, or smeared him, with some odoriferous or fragrant substance]. (TA.) [Hence,] طيّب بِنَفْسِهِ [and طيّب نَفْسَهُ , which latter is a phrase of frequent occurrence, He placated, or soothed, his mind;] he spoke to him pleasantly, sweetly, or blandly. (TA.) And طَيَّبْتَ نَفْسِى عَنْكَ [Thou hast made me to be pleased, or happy, or content, without thee]. (S in art. سلو .) And طيّبهُ He made it lawful, allowable, or free. (TA, from a trad.) [Hence,] طَيَّبَ لِغَرِيمِهِ نِصْفَ المَالِ He acquitted his debtor of the half of the property; gave up, resigned, or remitted, it to him. (A.) See also 10.
Form 3طايبهُ1 sense
maṣdarمُطَايَبَةٌ

Core sense — he jested, or joked, with himgenerated

3.1

.

He jested, or joked, with him; he indulged in pleasantry with him.

Show Lane's original text
, (S, O, K,) inf. n. مُطَايَبَةٌ , (KL,) He jested, or joked, with him; (S, O, K;) indulged in pleasantry with him. (KL.)
Form 4أَطْيَبَ8 senses · 3 main

Core sense — he offered good food; he spoke good words; he begat good childrengenerated

4.1

See Form 2.

4.1.1

And see also Form 10, in four places.

4.2he brought forward, or offered, good, pleasant, or savoury food—اطاب
4.2.1figurative · مجاز — inferred

He spoke good, pleasant, or sweet words.

4.2.2figurative · مجاز — inferred

He begat good children.

4.2.3figurative · مجاز — inferred

And he wedded lawfully.

4.3how good, pleasant, delightful, or sweet he, or it, is! or how pure, or clean!—مَا أَطْيَبَهُ
how good, pleasant, delightful, or sweet he, or it, is!—مَا أَيْطَبَهُ

This one is formed by transposition from the first, or is a dialectal variant of it, as mentioned in the article يطب.

how good, pleasant, delightful, or sweet he, or it, is!—أَطْيِبْ بِهِ
how good, pleasant, delightful, or sweet he, or it, is!—أَيْطِبْ بِهِ

on this sense All of these are allowable.

4.3.1how pleased, or content, he is to be without you, or to give you up!—مَا أَطْيَبَ نَفْسَهُ عَنْكَ

So IAar, and the K, in the article سفط.

Show Lane's original text
see 2: and see also 10, in four places. اطاب signifies also He brought, brought forward, offered, or proffered, good, pleasant, delicious, or savoury, food. (O, K.) He spoke good, pleasant, or sweet, words. (O, K.) He begat good children. (K.) And He wedded lawfully. (O, K.) مَا أَطْيَبَهُ , and مَا أَيْطَبَهُ , the latter formed by transposition, (S, TA,) or a dial. var. of the former, (TA in art. يطب ,) and أَطْيِبْ بِهِ , and أَيْطِبْ بِهِ , are all allowable [as meaning How good, pleasant, delightful, delicious, or sweet, is he, or it! or how pure, or clean, &c.!]. (TA.) And one says, مَا أَطْيَبَ نَفْسَهُ عَنْكَ [How pleased, or happy, or content is he to be without thee, or to give thee up, or to relinquish thee!]. (IAar, K in art. سفط .)
Form 5تطيّب1 sense

Core sense — he perfumed himself, he made himself fragrantgenerated

5.1he perfumed himself with perfume—بِالطِّيبِ
he perfumed himself with the thing—بِالشِّىْءِ

on this sense Quasi-passive of Form 2, as such meaning: it became, or was made, good, pleasant, and the like.

Show Lane's original text
[quasi-pass. of 2, as such signifying It became, or was made or rendered, good, pleasant, &c.: and] he perfumed himself, or made himself fragrant, (A, Msb, TA,) بِالطِّيبِ [with perfume], (Msb,) or بِالشِّىْءِ [with the thing]. (TA.)
Form 10استطابهُ5 senses · 1 main

Core sense — he found it good, or pleasant; he asked for sweet water; he cleansed himselfgenerated

10.1he found it, or saw it, to be good, or pleasant—اِسْتَطْيَبَهُ
he found it, or saw it, to be good, or pleasant—اطابهُ
he found it, or saw it, to be good, or pleasant—أَطْيَبَهُ
he found it, or saw it, to be good, or pleasant—طيّبهُ
he found it, or saw it, to be good, or pleasant—طَابَهُ

This last is from the TA, but I think it doubtful.

That is, he found it to be طَيِّب.

such a one found the lasting and still rain to be good, or pleasant—استطاب فُلَانٌ الدِّيمَةَ
10.1.1he washed, or wiped with a stone or a piece of dry clay, the place of exit of his excrement—استطاب

Or استطاب نَفْسَهُ.

he washed, or wiped with a stone or a piece of dry clay, the place of exit of his excrement—اطاب

Or اطاب نَفْسَهُ.

The same as اِسْتَنْجَى.

on this sense The TA says this meaning is figurative, but it is not so according to the A.

10.1.2he shaved his pubes—استطاب
10.1.3

And he asked people for sweet water.

According to IAar, a poet's saying means: And when they asked for sweet water [half of it was poured out into the bowl]

shāhid
فَلَمَّا ٱسْتَطَابُوا صُبَّ فِى الصَّحْنِ نِصْفُهُ

.

But it is also explained in accordance with what follows.

10.1.4he (a man) drank wine—طَابَة

So in the M.

Show Lane's original text
, (S, K,) and اِسْتَطْيَبَهُ , (Sb, Msb, K,) and اطابهُ , (TA,) and أَطْيَبَهُ , and طيّبهُ , (K,) and طَابَهُ , (TA, [but this last I think doubtful,]) He found it, (S, K,) or saw it, (Msb,) to be طَيِّب [i. e. good, pleasant, &c.]. (S, Msb, K.) One says, استطاب فُلَانٌ الدِّيمَةَ [Such a one found, or saw, to be good, or pleasant, the lasting and still rain]. (A.) And استطاب , (S, A, O, Msb, K,) or استطاب نَفْسَهُ , (TA,) and اطاب , (A, O, K,) or اطاب نَفْسَهُ , (TA,) i. q. اِسْتَنْجَى [i. e. He washed, or wiped with a stone, or a piece of dry clay, the place of exit of his excrement]. (S, A, O, Msb, K.) [This signification is said in the TA to be tropical; but it is not so accord. to the A.] And استطاب He shaved his pubes. (O, K, TA.) And He asked people for sweet water. (K.) Thus, accord. to IAar, the saying [of a poet] 1 means And when they asked for sweet water [the half of it was poured forth into the bowl]: but it is also expl. agreeably with what here follows. (TA.) فَلَمَّا ٱسْتَطَابُوا صُبَّ فِى الصَّحْنِ نِصْفُهُ He (a man) drank طَابَة [i. e. wine]: so in the M. (TA.)

Derived nouns 24

Nounطَابٌ3 senses · 1 main

Core sense — goodness, sweetness; a sort of palm-tree or dates of El-Medeenehgenerated

1

A maṣdar of طَابَ, and the same in meaning as طِيبٌ, and also as طَيِّبٌ, q. v.

A poet says, praising 'Omar Ibn-'Abd-El-'Azeez: [Rooted by the father's and the mother's side in unsullied goodness, or the like, between Abu-l-'Ásee on the one side and the family of El-Khattáb on the other]

shāhid
مُقَابَلُ الإِعْرَاقِ فِى الطَّابِ الطَّابْبَيْنَ أَبِى العَاصِى وَآلِ الخَطَّابْ

.

It is clearly cited as an example of الطاب used both as a noun and as an adjective, so that by فى الطاب الطاب is meant فى الطِّيبِ الطَّيِّبِ; otherwise one might suppose the plain repetition to denote mere corroboration, as appears to be the case in an instance mentioned below.

The man praised was the son of 'Abd-El-'Azeez the son of Marwán the son of El-Hakam the son of Abu-l-'Ás, and his mother was Umm-'Ásim the daughter of 'Ásim the son of 'Omar the son of El-Khattáb.

1.1a sort of palm-trees in El-Medeeneh—عَذْقُ ٱبْنِ طَابٍ

Apparently so called because of the sweetness of their fruit; or طاب may here stand for طَابَة, a name of El-Medeeneh.

Or, as also رُطَبُ ٱبْنِ طَابٍ, a sort of dates of El-Medeeneh; or اِبْنُ طَابٍ is a name of a sort of fresh ripe dates; and عَذْقُ ٱبْنِ طَابٍ and عَذْقُ ٱبْنِ زَيْدٍ are two sorts of dates.

According to IAth, رُطَبُ ٱبْنِ طَابٍ is the name of a sort of dates of El-Medeeneh, so called in relation to Ibn-Táb, one of its inhabitants.

1.2

طاب طاب is said to be one of the names of the Prophet in the Gospel; where it is said to occur, I do not know.

It is the interpretation of مأذ مأذ [apparently a miswriting for مَاذ مَاذ, meaning "very good in disposition" and the like], the second word being corroborative and denoting intensiveness.

Qur’ānic occurrences طُوبَىٰ
13:29
ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَـَٔابٍ

"For those who believe and work righteousness, is (every) blessedness, and a beautiful place of (final) return."

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

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is an inf. n. of طَابَ , (K,) and syn. with طِيبٌ and also with طَيِّبٌ , q. v.: a poet says, praising 'Omar Ibn-'Abd-El-'Azeez, 1 [i. e. Rooted by the father's and the mother's side in unsullied goodness, or the like, between Abu-l- 'Ásee on the one side and the family of ElKhattáb on the other: for it is evidently cited as an ex. of الطاب used as a subst. and as an epithet; so that by فى الطاب الطاب is meant فى الطِّيبِ الطَّيِّبِ : otherwise it might be supposed that the literal repetition is meant to denote simply corroboration, as appears to be the case in an instance which will be mentioned in what follows:] the object of praise being the son of 'Abd-El-'Azeez the son of Marwán the son of El-Hakam the son of Abu-l-'Ás [or 'Ásee], and his mother being Umm-'Ásim the daughter of 'Ásim the son of 'Omar the son of El-Khattáb. (S, O.) مُقَابَلُ الإِعْرَاقِ فِى الطَّابِ الطَّابْ | بَيْنَ أَبِى العَاصِى وَآلِ الخَطَّابْ عَذْقُ ٱبْنِ طَابٍ is the name of A sort of palm-trees in El-Medeeneh [app. so called because of the sweetness of their fruit, or طاب may in this instance be for طَابَة , a name of ElMedeeneh]: (K:) or, as also رُطَبُ ٱبْنِ طَابٍ , a sort of dates of El-Medeeneh: (S, O:) or اِبْنُ طَابٍ is a name of a sort of fresh ripe dates: (K:) and عَذْقُ ٱبْنِ طَابٍ and عَذْقُ ٱبْنِ زَيْدٍ are two sorts of dates: (S:) accord. to IAth, رُطَبُ ٱبْنِ طَابٍ is the name of a sort of dates of El-Medeeneh so called in relation to Ibn-Táb, a man of its inhabitants. (TA.) طاب طاب is [asserted to be] One of the names of the Prophet in the Gospel; [but where said to occur, I know not;] the interpretation of مأذ مأذ ; [app. a mistranscription for مَاذ مَاذ , meaning “ very good in disposition, ” &c.;] the second word corroborating, and denoting intensiveness of signification. (TA.)
Nounطُوبٌ1 sense

Core sense — baked bricksgenerated

1

Mentioned in this article in the S and the K, as though it were originally طُيْبٌ; see the article طوب.

Show Lane's original text
, mentioned in this art. in the S and K, [as though it were originally طُيْبٌ ,] see in art. طوب .
Nounطِيبٌ3 senses · 1 main

Core sense — goodness, pleasantness; a perfume; the most excellent of a thinggenerated

1there is nothing of goodness in him—مَا بِهِ مِنَ الطِّيبِ

A maṣdar of طَابَ. Used as a simple noun: goodness, pleasantness, and the like.

You should not say من الطِّيبَةِ.

[See also طَابٌ and طُوبَى.]

1.1

A word of well-known meaning: a perfume; a fragrant, or odoriferous, substance; a substance with which one perfumes oneself, of what is termed عِطْر.

[The plural, according to Golius and Freytag, is أَطْيَابٌ.]

[Hence جَوْزُ الطِّيبِ, the nutmeg: see جوز.]

1.2

Also the most excellent of any sort of thing.

[See also أَطْيَبُ and طَيِّبَةٌ.]

Qur’ānic occurrences طُوبَىٰ
13:29
ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَـَٔابٍ

"For those who believe and work righteousness, is (every) blessedness, and a beautiful place of (final) return."

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

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an inf. n. of طَابَ . (O, Mgh, * Msb, K.) [Used as a simple subst., Goodness, pleasantness, &c.] You say, مَا بِهِ مِنَ الطِّيبِ [There is not in him aught of goodness, &c.]: you should not say, من الطِّيبَةِ . (S, O.) [See also طَابٌ : and طُوبَى .] [Also] a word of well-known meaning; (K;) [A perfume; a fragrant, or an odoriferous, substance;] a substance with which one perfumes himself, (S, O, Msb,) of what is termed عِطْر . (Msb.) [The pl. accord. to Golius and Freytag is أَطْيَابٌ . Hence, جَوْزُ الطِّيبِ The nutmeg: see جوز .] Also The most excellent of any sort of thing. (K.) [See also أَطْيَبُ : and طَيِّبَةٌ .]
Nounطَابَةٌ2 senses

Core sense — wine; expressed juicegenerated

1

Wine: as though it meant طَيِّبَةٌ, and was originally طَيَبَةٌ; or it is the same as عَصِيرٌ, expressed juice.

2

طَابَةُ: see what follows next.

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Wine: (S, O, K:) as though meaning طَيِّبَةٌ ; and originally طَيَبَةٌ : (AM, TA:) or i. q. عَصِيرٌ [i. e. expressed juice]. (TA, from an explanation of a trad.) طَابَةُ : see what next follows.
Nounطَيْبَةُ1 sense

Core sense — a name of the city of the Prophet, El-Medeenehgenerated

1

A name of the city of the Prophet; as also طَابَةُ, الطَّيِّبَةُ, and المُطَيَّبَةُ, this last of which may also be written المُطَيِّبَةُ.

Show Lane's original text
a name of The city of the Prophet; (S, O, Msb, K;) as also طَابَةُ , (O, Msb, K,) and الطَّيِّبَةُ , and المُطَيَّبَةُ , (K,) which last may be also written المُطَيِّبَةُ . (TA.)
Nounطِيبَةٌ3 senses · 2 main

Core sense — the clearest of wine; the choicest of herbagegenerated

1

A maṣdar of طَابَ.

1.1

Also the clearest of wine; and the choicest of herbage.

2

طِيبَةُ is a name of the well Zemzem.

Qur’ānic occurrences طُوبَىٰ
13:29
ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَـَٔابٍ

"For those who believe and work righteousness, is (every) blessedness, and a beautiful place of (final) return."

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
an inf. n. of طَابَ . (S, O, K.) Also The clearest of wine: (K:) and the choicest of herbage. (TA.) طِيبَةُ is a name of The well Zemzem. (O, K.)
Nounسَبْىٌ طِيَبَةٌ1 sense

Core sense — persons made captive lawfully, without treachery or breach of covenantgenerated

1figurative · مجاز

Persons made captive lawfully, without treachery and breach of covenant; not made so while a covenant with them is in force, nor when there is any doubt about their state of slavery.

طِيَبَةٌ in the sense of طَيِّبٌ is said to be the only instance among nouns, or rather among adjectives, of فِعَلَةٌ with kesr and then fet-ḥ, that is, with fet-ḥ only to the ع.

Show Lane's original text
Persons (As, TA) made captive lawfully, (As, S, * A, O, * K, * TA,) without perfidy and breach of covenant, (S, A, O, K,) not made so when a covenant is existing with them, (As, TA,) nor when there is any doubt respecting their state of slavery: (O:) طِيَبَةٌ , in the sense of طَيِّبٌ , is [said to be] the only instance among nouns, (TA,) or rather among epithets, (MF, TA,) of فِعَلَةٌ , with kesr and then fet-h, (TA,) i. e. with only fet-h to the ع . (MF, TA.)
Nounطُوبَى1 sense

Core sense — a good final state; good fortune; a certain tree in Paradisegenerated

1a good final state, and the like, shall be their lot—طُوبَى لَهُمْ

Of the measure فُعْلَى, from الطِّيبُ, originally طُيْبَى; a maṣdar of طَابٌ.

The same in meaning as طِيبٌ (Seer). [In my manuscript copy of the K, طَيِّب, a clear mistake.]

And the feminine of أَطْيَبُ, and the plural of طَيِّبَةٌ, according to Kr, who says that there is no word like it except كُوسَى, plural of كَيِّسَةٌ, and ضُوقَى, plural of ضَيِّقَةٌ.

But ISd says that, in his opinion, طُوبَى, كُوسَى, and ضُوقَى are feminines of أَطْيَبُ, أَكْيَسُ, and أَضْيَقُ, because فُعْلَى is not a plural measure.

Kr also adds that they did not say طِيبَى as they said كِيسَى and ضِيقَى. [See ضُوقَى in the article ضيق.]

[But Sgh says that] طِيبَى is a dialectal variant of طُوبَى.

Aboo-Hátim Sahl Ibn-Mohammad Es-Sijistánee relates that an Arab of the desert, reciting to him as a pupil, kept pronouncing طُيْبَى for طُوبَى.

It means حُسْنَى, that is, a good final, or ultimate, state or condition; and some say خَيْرٌ, meaning good, good fortune, and the like; and خِيرَةٌ, meaning God's blessing or favour; or eternal life; or a pleasant life.

And a certain tree in Paradise; the Prophet is related to have said so, and MF says that it is a proper name of it, not taking the article ال; the like is said in the M.

Or it means Paradise in the Indian language; or, according to Sa'eed Ibn-Jubeyr, in the Abyssinian language; as also طِيبَى.

These different meanings are assigned by different people to the word in this phrase of the Qurʾān 13:28, which seems best rendered as an announcement.

Sb holds that it is an invocation of good, or a prayer, [as though قُلْ, "say", were understood before it,] and that طوبى is virtually in the nominative, that is, مَرْفُوع, as is shown by the words immediately following, وَحُسْنُ مَآبٍ.

But Th, who makes طوبى a maṣdar like رُجْعَى, says that one reading is طُوبَى لَهُمْ وَحُسْنَ مَآبٍ, like the phrase سَقْيًا لَهُ.

MF, however, [supposing Th to have said طُوبًى, though I think it beyond doubt that he said طُوبَى and only meant that it was used virtually, not literally, with tenween,] observes that رُجْعًى with tenween is not known to have been transmitted from any of the leading authorities on the Arabic language.

a good final state be your lot, if you do such and such things—طُوبَى لَكَ إِنْ فَعَلْتَ كَذَا وَكَذَا

Katádeh says that طُوبَى لَهُمْ is a phrase of the Arabs, who say:

may good come to Syria—طُوبَى لِلشَّأْمِ

In this case طوبى is of the measure فُعْلَى, from الطِّيبُ, and does not mean "Paradise" nor "the tree". This occurs in a tradition.

good betide you—طُوبَى لَكَ
good betide you—طُوبَاكَ

But one does not say طُوَبيْكَ, according to Yaakoob. [In one of my copies of the S, طُوبِيكَ.]

Or طُوبَاكَ is a barbarism; it is disallowed by the T and by most of the grammarians; but Akh says that some of the Arabs use it, and Ibn-El-Moatezz uses it in this verse: [A flock of birds passed by us a little before daybreak, and I said to them, Good betide you: would that we were you: good betide you]

shāhid
مَرَّتْ بِنَا سَحَرًا طَيْرٌ فَقُلْتُ لَهَاطُوبَاكِ يَا لَيْتَنَا إِيَّاكِ طُوبَاكِ

.

Esh-Shiháb El-Khafájee says that ل is understood before the ك in طوباك, but MF has argued well against this claim.

Lane cites “Bd in xiii. 28” — a commentary, not the verse; no modern number is given
Qur’ānic occurrences طُوبَىٰ
13:29
ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَـَٔابٍ

"For those who believe and work righteousness, is (every) blessedness, and a beautiful place of (final) return."

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
, of the measure فُعْلَى from الطِّيبُ , originally طُيْبَى , (Zj, S, O, Msb,) an inf. n. of طَابٌ , (Ksh and Bd in xiii. 28,) syn. with طِيبٌ : (Seer, K: [in my MS copy of the K طَيِّب , a manifest mistake:]) and fem. of أَطْيَبُ : (ISd, K:) and pl. of طَيِّبَةٌ , (K,) accord. to Kr, who says that there is no word like it except كُوسَى pl. of كَيِّسَةٌ , and ضُوقَى pl. of ضَيِّقَةٌ ; but ISd says that, in his opinion, طُوبَى and كُوسَى and ضُوقَى are fems. of أَطْيَبُ and أَكْيَسُ and أَضْيَقُ , because فُعْلَى is not a pl. measure: Kr also adds that they did not say طِيبَى , like as they said كِيسَى and ضِيقَى ; (TA; [see ضُوقَى , in art. ضيق ;]) [but Sgh says that] طِيبَى is a dial. var. of طُوبَى : (O:) Aboo-Hátim Sahl Ibn-Mohammad Es-Sijistánee relates that an Arab of the desert, reciting as a pupil to him, persisted in pronouncing طُيْبَى for طُوبَى : (TA:) it signifies حُسْنَى [as meaning A good final, or ultimate, state or condition]: and (some say, O, Msb) خَيْرٌ [meaning good, good fortune, and the like]: (O, Msb, K:) and خِيرَةٌ [meaning God's blessing or favour, &c.]; (K;) as some say: (TA:) or eternal life: (Zj, TA:) or a pleasant life: (Msb:) and (O, K) a certain tree in Paradise; (S, O, K;) thus the Prophet is related to have said; and MF says that it is a proper name thereof, not admitting the article ال , and the like is said in the M: (TA:) or it signifies Paradise in the Indian language; (O, K;) or, accord. to Sa'eed Ibn-Jubeyr, in the Abyssinian language: (O:) as also طِيبَى . (K.) These different significations are assigned by different persons to this word in the phrase in the Kur [xiii. 28] طُوبَى لَهُمْ [which seems to be best rendered as an announcement, meaning A good final state, &c., shall be to them, or be their lot]: (Msb, TA:) Sb holds that it is an invocation of good, or a prayer, [as though قُلْ i. e. “ say thou ” were understood before it,] and that طوبى is virtually in the nom. case, i. e. مَرْفُوع , as is shown by the words immediately following وَحُسْنُ مَآبٍ : but Th, who makes طوبى to be an inf. n. like رُجْعَى , says that one reading is طُوبَى لَهُمْ وَحُسْنَ مَآبٍ , like the phrase سَقْيًا لَهُ : MF, however, [supposing Th to have said طُوبًى , though I think it indubitable that he said طُوبَى , and only meant that it was used as virtually, not literally, with tenween,] observes that رُجْعًى , with tenween, is not known to have been transmitted from any one of the leading authorities on the Arabic language. (TA.) Katádeh says that طُوبَى لَهُمْ is a phrase of the Arabs; who say, طُوبَى لَكَ إِنْ فَعَلْتَ كَذَا وَكَذَا [A good final state &c., be to thee, or be thy lot, or shall be to thee, if thou do such and such things]: and it is said in a trad., طُوبَى لِلشَّأْمِ [May good, &c., betide Syria]; in which case, طوبى is of the measure فُعْلَى from الطِّيبُ , and does not mean “ Paradise, ” nor “ the tree. ” (L, TA.) One says, طُوبَى لَكَ and طُوبَاكَ ; (S, K;) but not طُوَبيْكَ : (Yaakoob, S, O: [in one of my copies of the S طُوبِيكَ :]) or طُوبَاكَ is a barbarism: (O, K:) it is disallowed by the T, and by most of the grammarians: but Akh says that it is used by some of the Arabs; and Ibn-El-Moatezz uses it in the following verse: 1 [A flock of birds passed by us a little before daybreak, and I said to them, Good betide you: would that we were you: good betide you]: Esh- Shiháb El-Khafájee says that ل is understood [before the ك ] in طوباك ; but MF has argued well against this assertion. (TA.) مَرَّتْ بِنَا سَحَرًا طَيْرٌ فَقُلْتُ لَهَا | طُوبَاكِ يَا لَيْتَنَا إِيَّاكِ طُوبَاكِ
Nounطِيبَى1 sense

Core sense — a good final state; good fortunegenerated

1

See the preceding entry, in its first half, in three places.

Show Lane's original text
: see the next preceding paragraph, former half, in three places.
Nounطِيَابٌ1 sense

Core sense — a sort of palm-tree of El-Basrah whose dates fall from their stonesgenerated

1

A sort of palm-trees of El-Basrah. When the gathering of their dates is delayed beyond the usual time, the dates fall, one after another, from their stones, so that the raceme is left with nothing on it but the stones hanging at the bases of the dates, though the dates are large; but if the fruit is gathered when fully ripe, the stone does not come away with it.

Show Lane's original text
A sort of palm-trees of El-Basrah, (L, K, TA,) the dates of which, when the gathering has been delayed beyond the usual time, fall, one after another, from their stones, so that the raceme remains with nothing upon it but the stones hanging to the bases of the dates; though they are large; and if the fruit is gathered when fully ripe, the stone does not come off with it. (L, TA.)
Nounطَيِّبٌ2 senses · 1 main

Core sense — good, pleasant, sweet; pure, clean; lawfulgenerated

1figurative · مجاز — inferredfood pleasant in taste, that goes down the throat easily and agreeably—طَعَامٌ طَيِّبٌ

Also طَابٌ, the latter originally طَائِبٌ and deprived of its middle radical letter, or of the measure فَعَلٌ.

The opposite of خَبِيثٌ in two senses: good, pleasant, delightful, delicious, sweet, or savoury; or esteemed so in taste and in odour; and pure, or clean.

sweet water; or pure water—مَآءٌ طَيِّبٌ
a pleasant, sweet, or fragrant odour—رَائِحَةٌ طَيِّبَةٌ
a country that has no salt tracts in it; or a land of good, fertile soil—بَلَدٌ طَيِّبٌ
pure ground—صَعِيدٌ طَيِّبٌ
the good saying—الكَلِمُ الطَّيِّبُ

That is, لَا إِلٰهَ إِلَّا ٱللّٰهُ: there is no deity but God.

such a one is of a good house, or family; of high, or noble, birth—فُلَانٌ فِى بَيْتٍ طَيِّبٍ
such a one is continent, or chaste—فُلَانٌ طَيِّبُ الإِزَارِ
such a one is of good dispositions; easy in conversation, or affable—فُلَانٌ طَيِّبُ الأَخْلَاقِ
cheerful, happy, or pleased in mind—طَيِّبُ النَّفْسِ

See طَابَتْ نَفْسُهُ.

a mind made cheerful, happy, or pleased by something; or pleased, content, or willing to grant a thing—نَفْسٌ طَيِّبَةٌ بِشَىْءٍ
pleased, willing, or content to leave, give up, or be without a thing—طَيِّبَةٌ عَنْ شَىْءٍ

on this sense See Form 1 again.

1.1figurative · مجاز — inferredthe bad and the good [shall not be equal in your estimation]—لَا يَسْتَوِى ٱلْخَبِيثُ وَٱلطَّيِّبُ

In the Qurʾān 5:100: the unlawful and the lawful of property, the unrighteous and the righteous of deeds, the unsound and the sound of tenets or the like, and the bad and the good of mankind.

Also lawful; allowable; allowable by, or agreeable to, law; legitimate; legal; or free.

[See also the next entry.]

Qur’ānic occurrences طَيِّب 2 shown of 15
8:69
فَكُلُوا۟ مِمَّا غَنِمْتُمْ حَلَـٰلًا طَيِّبًا ۚ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

But (now) enjoy what ye took in war, lawful and good: but fear Allah: for Allah is Oft-forgiving, Most Merciful.

22:24
وَهُدُوٓا۟ إِلَى ٱلطَّيِّبِ مِنَ ٱلْقَوْلِ وَهُدُوٓا۟ إِلَىٰ صِرَٰطِ ٱلْحَمِيدِ

For they have been guided (in this life) to the purest of speeches; they have been guided to the Path of Him Who is Worthy of (all) Praise.

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
(S, M, Mgh, O, Msb, K) and طَابٌ , (S, M, O, K,) the latter originally طَائِبٌ and deprived of its medial radical letter, or of the measure فَعَلٌ , (M, TA,) Contr. of خَبِيثٌ , (S, Mgh, O,) in two senses: (Mgh:) [i. e. good,] pleasant, delightful, delicious, sweet, or savoury; syn. لَذِيذٌ ; (Msb, K; *) or esteemed [good,] pleasant, delightful, delicious, sweet, or savoury, ( مُسْتَلَذٌّ ,) in taste, and in odour: (Mgh:) and pure, (Mgh, K,) or clean. (Mgh.) You say طَعَامٌ طَيِّبٌ Food [pleasant in taste; or] that descends easily [and agreeably] down the throat. (TA.) And مَآءٌ طَيِّبٌ Sweet water; (O, TA;) or pure water. (TA.) [And رَائِحَةٌ طَيِّبَةٌ A pleasant, sweet, or fragrant, odour.] And بَلَدٌ طَيِّبٌ A country that has no salsuginous places in it: (O, TA:) or a land of good and fertile soil. (Mgh.) And صَعِيدٌ طَيِّبٌ Pure ground. (Zj, Mgh, O.) And الكَلِمُ الطَّيِّبُ [The good saying] i. e. لَا إِلٰهَ إِلَّا ٱللّٰهُ [There is no deity but God]. (TA.) And فُلَانٌ فِى بَيْتٍ طَيِّبٍ i. e. [Such a one is of a good house, or family; meaning,] of high, or noble, birth. (TA.) And فُلَانٌ طَيِّبُ الإِزَارِ Such a one is continent, or chaste. (O.) And فُلَانٌ طَيِّبُ الأَخْلَاقِ Such a one is [of good, or pleasant, dispositions;] easy in converse, conversable, or affable. (O, TA.) [And طَيِّبُ النَّفْسِ Cheerful, happy, pleased, or dilated, in mind. (See طَابَتْ نَفْسُهُ .) And نَفْسٌ طَيِّبَةٌ بِشَىْءٍ A mind cheerful, happy, pleased, or dilated, by means of a thing: or pleased, content, or willing, to grant, concede, give, or do, a thing: and طَيِّبَةٌ عَنْ شَىْءٍ pleased, willing, or content, to leave, give up, relinquish, or be without, a thing. (See, again, 1.)] Also Lawful; allowable; allowable by, or agreeable to, law; legitimate; legal; or free. (Mgh, Msb, K.) لَا يَسْتَوِى ٱلْخَبِيثُ وَٱلطَّيِّبُ , in the Kur [v. 100], means The unlawful and the lawful of property and the unrighteous and the righteous of deeds and the sound and the unsound of tenets or the like and the good and the bad of mankind [shall not be equal in your estimation]. (Mgh.) [See also the next paragraph.]
Nounطَيِّبَةٌ2 senses · 1 main

Core sense — a good, pleasant, or sweet thing; a pure thing; the most excellent of speechgenerated

1figurative · مجاز — inferredwhat are esteemed good, pleasant, delicious, or savoury, of foods and beverages—وَٱلطَّيِّبَاتِ مِنَ الرِّزقِ

[Feminine of طَيِّبٌ, and also a noun, made so by the affix ة, meaning a good, pleasant, delightful, delicious, sweet, or savoury thing; and a pure, or clean, thing; plural طَيِّبَاتٌ.]

spend of the good things that you have gained—أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ
eat of the things that are lawful—كُلُوا مِنَ ٱلطَّيِّبَاتِ
the most excellent of words, or speech; the best of it—الطَّيِّبَاتُ مِنَ الكَلَامِ

In the Qurʾān 7:30.

In the Qurʾān 2:269; or: of your lawful gains.

In the Qurʾān 23:53: of any such lawful things as are esteemed good, or pleasant.

This is what is meant by الطَّيِّبَاتُ in the words of the تَشَهُّد, which begins with التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ. [See تَحِيَّةٌ in the article حى.]

the good are for the good—الطَّيِّبَاتُ لِلطَّيِّبِينَ

In the Qurʾān 24:26; according to Fr, by the طيّبين is meant the pure of men; but these words are also explained as meaning that the good women are for the good men.

1.1

See also طَيْبَةُ.

Qur’ānic occurrences طَيِّبَة 2 shown of 8
3:38
هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُۥ ۖ قَالَ رَبِّ هَبْ لِى مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ ٱلدُّعَآءِ

There did Zakariya pray to his Lord, saying: "O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!

14:24
أَلَمْ تَرَ كَيْفَ ضَرَبَ ٱللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى ٱلسَّمَآءِ

Seest thou not how Allah sets forth a parable? - A goodly word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens,- of its Lord. So Allah sets forth parables for men, in order that they may receive admonition.

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
[fem. of طَيِّبٌ : and also a subst., made so by the affix ة ; meaning A good, pleasant, delightful, delicious, sweet or savoury, thing: and a pure, or clean, thing: pl. طَيِّبَاتٌ ]. وَٱلطَّيِّبَاتِ مِنَ الرِّزقِ , in the Kur [vii. 30], means And what are esteemed [good,] pleasant, delicious, sweet, or savoury, of foods and beverages. (Mgh.) And أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ , in the same [ii. 269], Expend ye of the good things that ye have gained: (Mgh:) or of your lawful gains. (Mgh, O.) And كُلُوا مِنَ ٱلطَّيِّبَاتِ , in the same [xxiii. 53], Eat ye of the things that are lawful; of any such lawful things as are esteemed good, or pleasant. (TA.) الطَّيِّبَاتُ مِنَ الكَلَامِ means The most excellent of words, or speech; (Msb, TA;) the best thereof: (Msb:) and is meant by الطَّيِّبَاتُ in [the words of] the تَشَهُّد , [commencing with] التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ : [see تَحِيَّةٌ , in art. حى :] and likewise in the Kur [xxiv. 26], where it is said, الطَّيِّبَاتُ لِلطَّيِّبِينَ ; by the طيّبين being meant the pure of men; accord. to Fr.: but these words of the Kur are otherwise expl., as meaning the good women are for the good men. (O.) See also طَيْبَةُ .
Nounطُيَّابٌ1 sense

Core sense — very good, pleasant, or sweetgenerated

1

With ḍamm, it means طَيِّبٌ جِدًّا: very good, pleasant, delightful, delicious, sweet, or savoury.

[In the K it is implied that it is simply the same as طَيِّبٌ, as many other intensive adjectives are confused there with those that are not intensive.]

A poet says: [We found its water to be very good, pleasant, or sweet]

shāhid
إِنَّا وَجَدْنَا مَآءَهَا طُيَّابَا

.

Show Lane's original text
, with damm, means طَيِّبٌ جِدًّا [i. e. Very good, pleasant, delightful, delicious, sweet, or savoury]. (S, O, TA. [In the K it is implied that it is simply syn. with طَيِّبٌ ; like as many other intensive epithets are confounded therein with those that are not intensive.]) A poet says, 1 [Verily we found its water to be very good, pleasant, or sweet]. (S, O.) إِنَّا وَجَدْنَا مَآءَهَا طُيَّابَا
Nounأَطْيَبُ3 senses · 1 main

Core sense — better, best, more pleasant; the best parts of a thinggenerated

1

Better, and best; more, and most, pleasant, delightful, delicious, sweet, or savoury.

Its feminine is طُوبَى, and أَطَايِبُ is its plural; and أَيْطَبُ is a dialectal variant of أَطْيَبُ, or is formed from it by transposition, as mentioned in the article يطب.

1.1figurative · مجاز — inferredthe two best, or most pleasant, of things—الأَطْيَبَانِ

Meaning eating and sexual intercourse; or sleep and sexual intercourse; or a woman's mouth and vulva (Yaakoob); or fat and youthfulness; or strength and appetite; or youthfulness and briskness or liveliness; or fresh ripe dates and the خِربِز, the water-melon; or milk and dates.

1.2the best, or best parts, of a thing, as of flesh-meat and the like—أَطَايِبُ

As also مَطَايِبُ, a plural having no singular, of the same class as مَحَاسِنُ and مَلَامِحُ; or its plural is مَطْيَبٌ; or مَطَابٌ and مَطَابَةٌ.

he fed us from the best parts of the slaughtered camel—أَطْعَمَنَا مِنْ أَطَايِبِ الجَزُورِ

But one does not say من مَطَايِبِ الجزور.

Or one says مِنْ أَطَايِبِهَا and مَطَايِبِهَا; or the latter, but not the former, according to Yaakoob.

the best of fresh ripe dates—أَطَايِبُ الجَزُورِ

Or مَطَايِبُ الرُّطَبِ.

the best portions of the herbage—أَطَايِبُ الكَلَأِ

Used by AHn.

Show Lane's original text
[Better, and best; more, and most, pleasant, delightful, delicious, sweet, or savoury]: its fem. is طُوبَى : (ISd, K:) and أَطَايِبُ is its pl.: (S:) and أَيْطَبُ is a dial. var. of أَطْيَبُ , or is formed from the latter by transposition. (TA in art. يطب .) الأَطْيَبَانِ [The two best, or most pleasant, &c., of things,] means Eating and coïtus: (IAar, S, A, O, K:) or sleep and coïtus: (ISk, O, TA:) or the mouth and the vulva of a woman: (Yaakoob, A, O, K:) or fat and youthfulness: (A, K:) or strength and appetence: or youthfulness and briskness or liveliness or sprightliness: (Har p. 88:) or fresh ripe dates and the خِربِز [or water-melon]: or milk and dates. (TA.) And أَطَايِبُ signifies The best, or best parts, of a thing, (K, TA,) as of flesh-meat, &c.; (TA;) as also مَطَايِبُ , a pl. which has no sing., (K, TA,) of the same class as مَحَاسِنُ and مَلَامِحُ , (TA,) or its pl. is مَطْيَبٌ , (Ks, O, K,) or مَطَابٌ and مَطَابَةٌ : (M, K:) or you say, أَطْعَمَنَا مِنْ أَطَايِبِ الجَزُورِ [He fed us from the best parts of the slaughtered camel], but not من مَطَايِبِ الجزور ; (S, O;) or you say, مِنْ أَطَايِبِهَا and مَطَايِبِهَا ; (As, A, O;) or the latter, but not the former; (Yaakoob, TA;) or you say أَطَايِبُ الجَزُورِ , and مَطَايِبُ الرُّطَبِ [the best of fresh ripe dates]; (IAar, K;) and AHn uses the phrase أَطَايِبُ الكَلَأِ [the best portions of the herbage]. (TA.)
Nounأَيْطَبَّةُ العَنْزِ1 sense

Core sense — the she-goat's lusting for the malegenerated

1the she-goat's lusting for the male—أَيْطَبَتُهَا

[Mentioned in this article because held to be formed by transposition (in Freytag's Lexicon with طُ in each case).]

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and أَيْطَبَتُهَا [mentioned in this art. because held to be formed by transposition (in Freytag's Lex. with طُ in each case)] The she-goat's lusting for the male. (AZ, O, K.)
Nounمَطَابٌ1 sense

Core sense — a best part of a thinggenerated

1

See أَطْيَبُ.

Show Lane's original text
: see أَطْيَبُ .
Nounمَطْيَبٌ1 sense

Core sense — a best part of a thinggenerated

1

See أَطْيَبُ.

Show Lane's original text
: see أَطْيَبُ .
Nounمُطِيبٌ1 sense

Core sense — one who weds lawfullygenerated

1

Ism fāʿil of Form 4, as such meaning: a lawful wedder.

A woman said to her beloved: [Nor did you visit us except when you were a lawful wedder]

shāhid
وَلَا زُرْتَنَا إِلَّا وَأَنْتَ مُطِيبُ

; because, in the view of excessive lovers, what is unlawful is sweeter.

Show Lane's original text
[part. n. of 4: as such signifying] A lawful wedder: a woman said to her beloved, 1 [Nor didst thou visit us save when thou wast a lawful wedder]: because, in the estimation of excessive lovers, what is unlawful is more sweet. (TA.) وَلَا زُرْتَنَا إِلَّا وَأَنْتَ مُطِيبُ
Nounمَطَابَةٌ1 sense

Core sense — a best part of a thinggenerated

1

See أَطْيَبُ.

Show Lane's original text
: see أَطْيَبُ .
Nounمَطْيَبَةٌ1 sense

Core sense — a cause of pleasure or delightgenerated

1this is a beverage with which the soul is pleased when drinking it—هٰذَا شَرَابٌ مَطْيَبَةٌ لِلنَّفْسِ

One says the like of food.

[A cause of pleasure or delight.]

Show Lane's original text
[A cause of pleasure or delight]. One says, هٰذَا شَرَابٌ مَطْيَبَةٌ لِلنَّفْسِ This is a beverage [which is a cause of pleasure to the soul, or] with which the soul is pleased when drinking it. (S, O.) And in like manner one says of food. (TA.)
Nounمُطَيَّبٌ2 senses · 1 main

Core sense — perfumed; made good, pleasant, or sweetgenerated

1the covenant of the perfumed men—حِلْفُ المُطَيَّبِينَ

Ism mafʿūl of Form 2.

These were five tribes: Benoo-'Abd-Menáf, Benoo-Asad-Ibn-'Abd-El-'Ozzà, Benoo-Teym, Benoo-Zuhrah, Benu-l-Hárith, and Benoo-Fihr.

They were so called for this reason: when Benoo-'Abd-Menáf wished to take over the offices of the حِجَابَة, the رِفَادَة, the لِوَآء, and the سِقَايَة [see the articles حجب and the rest], which belonged to Benoo-'Abd-ed-Dár, and these refused their consent, all the tribes named above assembled in the house of Ibn-Jud'án, in the Time of Ignorance, and concluded a ratified covenant to carry out their purpose, engaging not to fail in helping one another; then they mixed some perfumes and dipped their hands in them, after which they wiped their hands on the Kaabeh in confirmation of the covenant.

Benoo-'Abd-ed-Dár also, and their confederates, six tribes — Benoo-'Abd-ed-Dár, Jumah, Makhzoom, 'Adee, Kaab, and Sahm — concluded another covenant together, and were from that called الأَحْلَاف. This is the account commonly known and accepted.

Another account is this: a man of the Benoo-Zeyd came to Mekkeh for the religious visit termed the عُمْرَة, having merchandise with him; a man of Sahm bought it from him and refused to pay him for it; so he called out to them from the top of Aboo-Kubeys, and they rose and entered into a covenant together to do him justice. So Eth-Tha'álibee relates.

Mohammad was one of the مُطَيَّبُون, being then twenty-five years old, and so was Aboo-Bekr; and 'Omar was an أَحْلَفِىّ.

1.1

المُطَيَّبَةُ: see طَيْبَةُ.

Show Lane's original text
pass. part. n. of 2. (TA.) Hence, (TA,) حِلْفُ المُطَيَّبِينَ [The covenant of the perfumed men]: (K, TA:) these were five tribes; Benoo-'Abd-Menáf and Benoo-Asad-Ibn-'AbdEl-'Ozzà and Benoo-Teym and Benoo-Zuhrah and Benu-l-Hárith and Benoo-Fihr: (TA:) and they were so called for the following reason: when Benoo-'Abd-Menáf desired to assume [the offices of] the حِجَابَة and the رِفَادَة and the لِوَآء and the سِقَايَة , [see arts. حجب &c.,] which belonged to Benoo-'Abd-ed-Dár, and these refused their consent, all of the above-mentioned, (K, TA,) having assembled in the house of Ibn-Jud'án, in the Time of Ignorance, (TA,) concluded a ratified covenant for the accomplishment of their affair, engaging not to fail in aiding one another: then they mixed some perfumes, and dipped their hands therein; after which they wiped their hands upon the Kaabeh in token of confirmation of the covenant: and Benoo-'Abded-Dár, also, and their confederates, (K, TA,) composing six tribes, Benoo-'Abd-ed-Dár and Jumah and Makhzoom and 'Adee and Kaab and Sahm, (TA,) concluded together another covenant, and were thence called الأَحْلَاف : (K, TA:) this is the account commonly known and received: another account is the following: there came a man of the Benoo-Zeyd to Mekkeh for the purpose of [the religious visit termed] the عُمْرَة , having with him merchandise, and a man of Sahm bought this of him, and refused to pay him for it; whereupon he called to them from the summit of Aboo-Kubeys, and they arose, and entered into a covenant together to do him justice: thus relates Eth-Tha'álibee: (TA:) Mohammad was one of the مُطَيَّبُون , (K, TA,) being then twenty-five years old; and so was Aboo-Bekr: and 'Omar was an أَحْلَفِىّ . (TA.) المُطَيَّبَةُ : see طَيْبَةُ .
Nounالمُطَيِّبَةُ1 sense

Core sense — the confederacy of the perfumed mengenerated

1

See طَيْبَةُ.

Show Lane's original text
: see طَيْبَةُ .
Nounمَطْيُوبٌ1 sense

Core sense — made good, pleasant, or sweet; perfumedgenerated

1

Ism mafʿūl of طَابَهُ [as the same as طَيَّبَهُ], like مَخْيُوطٌ from خَاطَهُ.

Show Lane's original text
pass. part. n. of طَابَهُ [as syn. with طَيَّبَهُ ]; like مَخْيُوطٌ [from خَاطَهُ ]. (TA.)
Nounمَطَايِبُ1 sense

Core sense — the best parts of a thinggenerated

1

See أَطْيَبُ, in four places.

Show Lane's original text
: see أَطْيَبُ , in four places.