Mashrabaمشربة

ثبتdawām al-shayʾ — the duration, persistence, or fixedness of a thing (root thbt)

الثاء والباء والتاء كلمة واحدة وهي دوام الشيء

Ibn Fāris, Maqāyīs al-lugha · English rendering

ثبت
Patterns computed · our data

The words of ث ب ت that our sources attest: the root's letters in green, the added letters in gold.

25 words6 verbs6 verbal nouns4 participles2 intensives and elatives5 other nouns2 plurals

  • اثْبُ—
  • ثَبَّتَconfirm; reinforce
  • إِثْباتconfirmation; verification
  • ثَابِتcontinuing, subsisting, lasting, enduring, remaining, remaining fixed or …
  • أَثْبَتَascertain; establish
The whole family6 groups, by pattern; tap a pattern to see what it does
Verbs6اثْبُ · ثَبَّتَ · أَثْبَتَ

The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →

Verbal nouns6إِثْبات · ثُبُوت · تَثْبِيت

The action itself, named as a noun (maṣdar).grammar →

  • إِثْباتconfirmation; verificationautoForm IV · Lane: inf. n.library ×26Lane
  • ثُبُوتconstancy; permanenceautoForm I · Lane: inf. n.Qurʾān ×1library ×5Lane
  • تَثْبِيتForm IIQurʾān ×2
  • ثَبَاتَةForm I · Lane: inf. n.Lane
Participles4ثَابِت · مُثَبِّت · مُثْبت

The one who does it, and the one it is done to.grammar →

  • ثَابِتcontinuing, subsisting, lasting, enduring, remaining, remaining fixed or …Laneactive, Form IQurʾān ×2library ×12Lane
  • مُثَبِّتfixative; fixing fluidautoactive, Form IVlibrary ×1
  • مُثْبتpassive, Form IVLane
  • مُثْبِتactive, Form IVLane
Intensives, qualities and the elative2أَثْبَت · ثَبِيت

The quality carried far, held as a trait, or compared.grammar →

  • أَثْبَتmore; most reliableautoelative or colour adjective (afʿal)library ×12
  • ثَبِيتquality (faʿīl)LaneIbn Fāris
Other nouns5ثَبَات · ثَبَت · ثَبْت

Nouns on other patterns; their meaning is learned word by word.grammar →

  • ثَبَاتcontinuance, subsistency, lastingness, permanence, endurance, remanence, …Lanenounlibrary ×5Lane
  • ثَبَتfirmness of heart in warLanenounLaneIbn Fāris
  • ثَبْتman who does not quit his station, or abodeLanenounLaneIbn Fāris
  • ثُبَاتdisease that renders one unable to moveLanenounLane
  • ثِبَاتnounLane
Plurals2ثُبْت · أَثْبِتَة

Broken plurals rebuild the word on a new pattern; sound plurals add an ending.grammar →

  • ثُبْتbroken plural of ثَبْتLaneIbn Fāris
  • أَثْبِتَةbroken plural of ثِبَاتLane
Why this shape?What each of the 15 patterns does

What each pattern does. The pattern gives a tendency, not a rule: many words have drifted into meanings of their own.

The pattern machinePour the root into a pattern; see whether the word exists

Choose a pattern; the root's letters pour into it. Then see whether the word exists in our sources. The machine makes shapes; only usage makes words.

مَفْعَلَةث ب تمَثْبَتَة

Not in our sources. A possible shape, not a word we can show: the Quran, the library and Lane do not have it for this root.

Place noun with -a. The place noun with the feminine -a. Sometimes it is only a variant of mafʿal; often it names the place where a thing is found in abundance (maʾsada, 'a place full of lions'). So maktab is the place of writing, and maktaba, where writings are gathered: a library, a bookshop. Our summary

But: maktaba is not in our classical dictionaries for k-t-b: Lane and al-Jawharī give maktab ('a school'), none gives maktaba. Its sense of 'library, bookshop' fits the pattern of abundance, but that is our reading of the pattern, not a classical entry. Many mafʿala words are single items of usage (maqbara 'cemetery'), which the grammarians call heard, not formed by rule.

The grammarians on this pattern (4)
  • ما يكون مفعلة لازمة لها الهاء والفتحة … وذلك إذا أردت أن تكثر الشيء بالمكان، وذلك قولك: أرض مسبعة، ومأسدة

    Chapter on what is mafʿala, with the -a and the a-vowel always: that is when you mean that a thing abounds in a place, as you say 'a land of many beasts of prey (masbaʿa), of many lions (maʾsada)'

    Sībawayh (d. c. 180/796), al-Kitāb, ed. ʿAbd al-Salām Hārūn, 3rd ed. (Cairo: al-Khānjī, 1988), 4:94 · OpenITI line 21027–21028 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0

  • و نحو المظنة و المقبرة فتحا و ضما ليس بقياس

    and words like maẓinna and maqbara (with a or u) are not by rule

    Ibn al-Ḥājib (d. 646/1249), al-Shāfiya fī ʿilm al-taṣrīf, ed. Ḥasan Aḥmad al-ʿUthmān (Mecca: al-Maktaba al-Makkiyya, 1995), 1:30 · OpenITI line 223 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0

  • “designate the place where the object signified by the noun from which they are formed, is found in large numbers or quantities” Wright, Grammar I, §247, p. 148 ↗ · on nouns of abundance, maf'ala · 3rd ed. (Cambridge, 1896) · public domain
  • “Nouns of time and place not unfrequently take the feminine form” Wright, Grammar I, §225, p. 128 ↗ · on maf'ala as a variant of maf'al · 3rd ed. (Cambridge, 1896) · public domain
About thisWhat “attested” means here; the sources

Attested means found in our data: the Quranic Arabic Corpus (lemmas, verb Forms, participles, verbal nouns, plurals), the library's words (automatic analysis), Lane's Lexicon (his headwords, the Forms he numbers, the verbal nouns and plurals he names) and Ibn Fāris's entry. Nothing is generated for this list. Meanings are Lane's first gloss in his entry, or else the analyser's gloss (“auto”). Vowelling follows the corpus, then Lane, then the analyser; verbs are given in the regular perfect. Lane's Lexicon thins out after qāf, and a few of his entries cover several roots at once: those roots show no Lane. The patterns, written with ف ع ل, are computed by us.

English: AI translation
  • al-Jawharī · 393Thabata al-shayʾ (ثبت الشيء), thabātan (ثباتا) and thubūtan (ثبوتا) [means 'the thing became firm/established'];

    al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.

    Thabata al-shayʾ (ثبت الشيء), thabātan (ثباتا) and thubūtan (ثبوتا) [means 'the thing became firm/established']; athbatahu ghayruhu (أثبته غيره) and thabbatahu (ثبته) mean the same [i.e., 'made it firm']. One says: athbatahu al-suqm (أثبته السقم) — 'the illness confined him,' when it does not leave him. And His saying, Exalted is He: (li-yuthbitūka) (ليثبتوك) means 'to wound you with a wound after which you cannot rise/stand.' One says tathabbata al-rajulu fī al-amr (تثبت الرجل في الأمر) and istathbata (استثبت) with the same meaning ['he was cautious/deliberate in the matter']. A man is called thabt (ثبت), meaning 'firm of heart.' The poet said: 'Thabt (ثبت) when the people are cried out at, he remains steady (waqar / وقر).' It is also said: 'So-and-so is thabt al-ghadr (ثبت الغدر)' when his tongue does not falter during disputes. A man has thabt (ثبات) [firmness/steadiness], with the letters moving [i.e., thabāt], at the charge [in battle], meaning steadfastness. One also says: 'I do not judge such-and-such except with thabt (ثبت),' meaning 'with proof/documentation.' Al-thabīt (الثبيت): the one firm of mind/intellect. Ṭarafa said: 'As for al-habīt (الهبيت), he has no heart... / but al-thabīt (الثبيت), his heart is his overseer (qayyimuh / قيمه).' From this one says thabuta (ثبت), with ḍamma, meaning 'he became thabīt (ثبيتا).'

    AI translation of the Arabic below

    ثبت الشئ ثباتا وثبوتا، وأثبته غيره وثبته، بمعنى. ويقال: أثبته السقم، إذا لم يفارقه. وقوله تعالى: (ليثبتوك) أي يجرحوك جراحة لا تقوم معها. وتثبت الرجل في الامر، واستثبت بمعنى. ورجل ثبت، أي ثابت القلب. قال الشاعر (1) : ثبت إذا ما صيح بالقوم وقر (2) * ويقال أيضا: فلان ثبت الغدر (3) ، إذا كان لا يزل لسانه عند الخصومات. ورجل له ثبت عند الحملة، بالتحريك، أي ثبات. وتقول أيضا: لا أحكم بكذا إلا بثبت، أي بحجة. والثبيت: الثابت العقل. قال طرفة: والهبيت لا فؤاد له * والثبيت قلبه قيمه نقول منه: ثبت بالضم، أي صار ثبيتا.

  • Ibn Fāris · 395The letters thāʾ, bāʾ, and tāʾ form a single root meaning the permanence/continuance of a thing.

    Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).

    The letters thāʾ, bāʾ, and tāʾ form a single root meaning the permanence/continuance of a thing. One says thabata (ثبت), thabātan (ثباتا) and thubūtan (ثبوتا). A man is called thabt (ثبت) or thabīt (ثبيت). Ṭarafa said concerning al-thabīt (الثبيت): 'As for al-habīt (الهبيت), he has no heart... / but al-thabīt (الثبيت) — his understanding is firm (thabtuhu fahmuhu / ثبته فهمه).'

    AI translation of the Arabic below

    الثاء والباء والتاء كلمة واحدة وهي دوام الشيء يقال ثبت ثباتا وثبوتا ورجل ثبت وثبيت قال طرفة في الثبيت — فالهبيت لا فؤاد له … والثبيت ثبته فهمه —

  • al-Rāghib · 502Al-thabāt (الثبات) is the opposite of zeval [passing away/disappearance].

    al-Rāghib al-Iṣfahānī (d. c. 502/1108), al-Mufradāt. Quranic vocabulary, from core sense to Quranic usage.

    Al-thabāt (الثبات) is the opposite of zeval [passing away/disappearance]. One says thabata yathbutu thabātan (ثبت يثبت ثباتا). God, Exalted is He, said: 'O you who believe, when you meet a company [in battle], stand firm (fa-uthbutū / فاثبتوا)' [al-Anfāl 8:45]. A man is called thabt (ثبت) and thabīt (ثبيت) in war. Athbatahu al-suqm (أثبته السقم) [means the illness confined/incapacitated him]. This expression is also used for what is perceived by sight or insight, so one says: 'So-and-so is thābit (ثابت) with me [i.e., established/certain in my view],' and 'the prophethood of the Prophet, peace be upon him, is thābita (ثابتة) [established/certain].' Al-ithbāt (الإثبات) and al-tathbīt (التثبيت) are sometimes said with reference to an act, meaning that which is brought from non-existence into existence, as in: 'God athbata (أثبت) such-and-such [brought it into being].' At other times they are said with reference to what is established by judgment/ruling, as in: 'The judge athbata (أثبت) such-and-such against so-and-so' and thabbatahu (ثبته) [established it/recorded it as proven]. At other times they are said with reference to what occurs through speech/assertion, whether that be true or false, as in: 'He athbata (أثبت) monotheism and affirmed the truth of prophethood,' and 'So-and-so athbata (أثبت) alongside God another deity [i.e., asserted the existence of].' And His saying, Exalted is He: 'li-yuthbitūka (ليثبتوك) or kill you' [al-Anfāl 8:30], meaning 'that they... [entry continues]'

    AI translation of the Arabic below

    الثبات ضد الزوال، يقال: ثبت يثبت ثباتا، قال الله تعالى: يا أيها الذين آمنوا إذا لقيتم فئة فاثبتوا [الأنفال/ 45] ، ورجل ثبت وثبيت في الحرب، وأثبته السقم «1» ، ويقال ذلك للموجود بالبصر أو البصيرة، فيقال: فلان ثابت عندي، ونبوة النبي صلى الله عليه وسلم ثابتة، والإثبات والتثبيت تارة يقال بالفعل، فيقال لما يخرج من العدم إلى الوجود، نحو: أثبت الله كذا، وتارة لما يثبت بالحكم، فيقال: أثبت الحاكم على فلان كذا وثبته، وتارة لما يكون بالقول، سواء كان ذلك صدقا منه أو كذبا، فيقال: أثبت التوحيد وصدق النبوة «2» ، وفلان أثبت مع الله إلها آخر، وقوله تعالى: ليثبتوك أو يقتلوك [الأنفال/ 30] ، أي: ي

  • Lisān · 711Thabata al-shayʾ (ثبت الشيء) — yathbutu (يثبت), thabātan (ثباتا) and thubūtan (ثبوتا);

    Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).

    Thabata al-shayʾ (ثبت الشيء) — yathbutu (يثبت), thabātan (ثباتا) and thubūtan (ثبوتا); so it [the subject] is thābit (ثابت), thabīt (ثبيت), or thabt (ثبت); and athbatahu (أثبته) [he/it] and thabbatahu (ثبته) mean the same. A thing is called thabt (ثبت), meaning thābit (ثابت) [firm, established]. It is said of locusts, when they plant their tails firmly to lay eggs: thabata (ثبت), athbata (أثبت), and thubbita (ثبت). One says: thabata fulān fī al-makān (ثبت فلان في المكان), yathbutu (يثبت), thubūtan (ثبوتا); so he is thābit (ثابت) when he remains/resides there. Athbatahu al-suqm (أثبته السقم) [means the illness confined him] when it does not leave him. Thabbatahu ʿan al-amr (ثبته عن الأمر) is like thabbaṭahu (ثبطه) [he hindered him from the matter]. A horse is thabt (ثبت) [i.e., firm/steady] when it is sure-footed in its running. A man is thabt al-ghadr (ثبت الغدر) when he is steady in combat or speech; and in the Ṣiḥāḥ: when his tongue does not falter during disputes. One says thabuta thabātatan wa thubūtatan (ثبت ثباتة وثبوتة). Tathabbata fī al-amr wa-l-raʾy (تثبت في الأمر والرأي) and istathbata (استثبت) mean he was deliberate in it and did not hasten. Istathbata fī amrihi (استثبت في أمره) means he consulted and investigated concerning it. And His saying, Mighty and Exalted is He: 'The parable of those who spend their wealth seeking the good pleasure of God and tathbītan (تثبيتا) from their own souls [is like a garden...]' — al-Zajjāj said: meaning, they spend it, affirming/confident that it is among that for which God rewards. And regarding His saying, Mighty and Exalted is He: 'And each [story] We relate to you of the accounts of the messengers is that by which We nuthabbitu (نثبت) your heart' — he [al-Zajjāj] said: the meaning of tathbīt al-fuʾād (تثبيت الفؤاد) here is the calming/settling of the heart; it is not [a response] to doubt, but rather the more proof and evidence upon the heart, the more settled and firm (athbat / أثبت) the heart becomes ever more, just as Abraham, peace be upon him, said: 'but that my heart may be at rest.' A man is called thabt (ثبت), meaning firm-hearted; al-ʿAjjāj said in praise of ʿUmar ibn ʿAbdillāh ibn Maʿmar: 'Praise be to God who gave good / to the allies of truth — indeed the ally is grateful... [poem continues describing covenants of the Prophet, Abū Bakr, ʿUthmān, ʿUmar, and the Companions who, fearing the Prophet's being surrounded/besieged, secured his authority, fighting and taking captive peoples, beneath the tree God had chosen for him — Muhammad, whom God chose as the best; Muhammad did not cease, since God forgave him what had passed and what remained, to manifest the religion through him until it prevailed] — among these lines: 'With every noble trait of men he is skilled, / thabt (ثبت), when the people are cried out at, he remains steady (waqar / وقر).' A man is thabt al-maqām (ثبت المقام): he does not depart/flee. Al-thabt (الثبت) and al-thabīt (الثبيت): the brave horseman. Al-thabīt (الثبيت): firm of mind; Ṭarafa said: 'As for al-habīt (الهبيت), he has no heart, / but al-thabīt (الثبيت), his heart is his overseer (qayyimuh / قيمه).' From this one says thabuta (ثبت), with ḍamma, meaning he became thabīt (ثبيتا). Al-muthbat (المثبت): one who has become heavy/incapacitated and does not leave his bed. Al-thabāt (الثبات): a strap by which the saddle is fastened; its plural is athbita (أثبتة). A saddle is muthbat (مثبت): fastened with the thabāt strap. Al-Aʿshā said: '[describing a she-camel] ... swift-paced, jolting at the saddle, / twisting the two sides of a firmly-fastened (muthbat / مثبت), tight [saddle].' And in the ḥadīth of Quraysh's consultation regarding the affair of the Prophet, peace be upon him, one of them said: 'If he wakes, fa-athbitūhu bi-l-wathāq (فأثبتوه بالوثاق) [then bind/secure him fast with restraints].' [entry continues]

    AI translation of the Arabic below

    ثبت الشيء يثبت ثباتا وثبوتا فهو ثابت وثبيت وثبت، وأثبته هو، وثبته بمعنى. وشيء ثبت: ثابت. ويقال للجراد إذا رز أذنابه ليبيض: ثبت وأثبت وثبت. ويقال: ثبت فلان في المكان يثبت ثبوتا، فهو ثابت إذا أقام به. وأثبته السقم إذا لم يفارقه. وثبته عن الأمر كثبطه. وفرس ثبت: ثقف في عدوه. ورجل ثبت الغدر إذا كان ثابتا في قتال أو كلام؛ وفي الصحاح؛ إذا كان لسانه لا يزال عند الخصومات؛ وقد ثبت ثباتة وثبوتة. وتثبت في الأمر والرأي، واستثبت: تأنى فيه ولم يعجل. واستثبت في أمره إذا شاور وفحص عنه. وقوله عز وجل: ومثل الذين ينفقون أموالهم ابتغاء مرضات الله وتثبيتا من أنفسهم ؛ قال الزجاج: أي ينفقونها مقرين بأنها مما يثيب الله عليها. وقال في قوله عز وجل: وكلا نقص عليك من أنباء الرسل ما نثبت به فؤادك ؛ قال: معنى تثبيت الفؤاد تسكين القلب، ههنا ليس للشك، ولكن كلما كان البرهان والدلالة أكثر على القلب، كان القلب أسكن وأثبت أبدا، كما قال إبراهيم، عليه السلام: ولكن ليطمئن قلبي. ورجل ثبت أي ثابت القلب؛ قال العجاج يمدح عمر بن عبد الله بن معمر: الحمد لله الذي أعطى الخير ... موالي الحق، إن المولى شكر عهد نبي، ما عفا وما دثر، ... وعهد صديق رأى برا، فبر وعهد عثمان، وعهدا من عمر، ... وعهد إخوان، هم كانوا الوزر وعصبة النبي، إذ خافوا الحصر، ... شدوا له سلطانه، حتى اقتسر بالقتل أقواما، وأقواما أسر، ... تحت التي اختار له الله الشجر محمدا، واختاره الله الخير، ... فما ونى محمد، مذ أن غفر له الإله ما مضى، وما غبر، ... أن أظهر الدين به، حتى ظهر منها: بكل أخلاق الرجال قد مهر، ... ثبت، إذا ما صيح بالقوم وقر ورجل ثبت المقام: لا يبرح. والثبت والثبيت: الفارس الشجاع. والثبيت: الثابت العقل؛ قال طرفة: فالهبيت لا فؤاد له، ... والثبيت قلبه قيمه تقول منه: ثبت، بالضم، أي صار ثبيتا. والمثبت: الذي ثقل، فلم يبرح الفراش. والثبات: سير يشد به الرحل، وجمعه أثبتة. ورحل مثبت: مشدود بالثبات؛ قال الأعشى: زيافة، بالرحل خطارة، ... تلوي بشرخي مثبت، قاتر وفي حديث مشورة قريش في أمر النبي، صلى الله عليه وسلم، قال بعضهم: إذا أصبح فأثبتوه بالوثاق. وفي حديث أبي قتادة: فطعنته فأثبته أي حبسته وجعلته ثابتا في مكانه لا يفارقه. وأثبت فلان، فهو مثبت إذا اشتدت به علته أو أثبتته جراحة فلم يتحرك. وقوله تعالى: ليثبتوك؛ أي يجرحوك جراحة لا تقوم معها. ورجل له ثبت عند الحملة، بالتحريك، أي ثبات؛ وتقول أيضا: لا أحكم بكذا، إلا بثبت أي بحجة. وفي حديث صوم يوم الشك: ثم جاء الثبت أنه من رمضان ؛ الثبت، بالتحريك: الحجة والبينة. وفي حديث قتادة بن النعمان: بغير بينة ولا ثبت. وثابته وأثبته: عرفه حق المعرفة. وطعنه فأثبت فيه الرمح أي أنفذه. وأثبت حجته: أقامها وأوضحها. وقول ثابت: صحيح. وفي التنزيل العزيز: يثبت الله الذين آمنوا بالقول الثابت ؛ وكله من الثبات. وثابت وثبيت: اسمان، ويصغر ثابت، من الأسماء، ثبيتا، فأما الثابت إذا أردت به نعت شيء، فتصغيره: ثويبت. وإثبيت: اسم أرض، أو موضع، أو جبل؛ قال الراعي: تلاعب أولاد المها بكراتها، ... بإثبيت، فالجرعاء ذات الأباتر

  • Lane · 1876English, synthesising the classical dictionaries.

    E. W. Lane (d. 1876), An Arabic-English Lexicon. English, synthesising the classical dictionaries.

    ثَبَتَ

    1. ثَبَتَ, (S, M, A, &c.,) aor. ثَبُتَ , (M, Msb,) inf. n. ثُبُوتٌ (S, M, A, Mgh, Msb, K) and ثَبَاتٌ, (S, M, Mgh, K,) or this latter is a simple subst., (Msb,) [unexplained in the S and M and A and K, as being well known,] It (a thing, S, M, Msb) continued, subsisted, lasted, endured, remained, remained fixed or stationary, stood, or rested; it was, or became, permanent, constant, firm, steady, steadfast, stable, fixed, fast, settled, or established: it obtained, or held: syn. دَامَ: (Mgh, Msb:) and اِسْتَقَرَّ: (Msb:) [it stood, as a fact or truth; it stood, or held, good; it was, or became, a fact or truth, or a settled, or an established, fact or truth:] it was, or became, or proved, sound, valid, substantial, real, sure, certain, true, right, correct, just, or proper; syn. صَحَّ. (Msb.) ثَبَتَ بِالمَكَانِ, inf. n. ثُبُرتٌ, He continued, remained, dwelt, or abode, in the place. (T.) ثَبَتَ الجَرَادُ, and ثّبت, and اثبت, The locusts stuck their tails into the ground to lay their eggs. (T.) ثَبَتُّ عَلَى الأَمْرِ [I kept constantly, firmly, steadily, steadfastly, or fixedly, to the affair]. (K in art. زمع.) ثَبَتَ لِبْدُكَ (tropical:) May thy case, or state, or condition, be permanent. (A, TA.) [ثَبَتَ عِنْدَهُ كَذَا Such a thing was, or became, a settled, or an established, fact, or truth, with him, or in his opinion; it became established, substantiated, made good, or verified, in his opinion or estimation: like صَحَّ. And ثَبَتَ عَلَيْهِ It was, or became, established against him. Hence, ثَبَتَ لَهُ عَلَيْهِ كَذَا Such a thing became established, or verified, as due to him from him: like صَحَّ. And hence,] ثَبَتَ is also syn. with وَجَبَ [as meaning It was, or became, or proved to be, binding, obligatory, incumbent, or due: and it was, or became, necessitated, necessary, or requisite: so that ثَبَتَ عَلَيْهِ means also it was, or became, or proved to be, binding, obligatory, or incumbent, on him; or it rested, or lay, on him; as a debt, or a duty: and it (a sentence &c.) became necessitated to take effect upon him: and ثَبَتَ لَهُ it was, or became, or proved to be, due to him, or owing to him]. (Telweeh, TA in art. وجب.) [ثَبَتَ لَهُ also signifies It belonged, or appertained, as an attribute, or a quality, or a property, to him, or it; it was affirmable, or predicable, of him, or it.] ثَبُتَ, (S, M, A, Msb, K,) aor. ثَبُتَ , (Msb, K,) inf. n. ثَبَاتَةٌ (M, A, K) and ثُبُوتَةٌ, (M, K,) He was, or became, firm in intellect, understanding, or mind: (S:) or firm, or steady, in fight, or in speech, or discourse: (M:) or intelligent, and possessing self-restraint: or seldom erring or making a mistake or committing a fault: (A:) or firm of heart in war: (Msb:) or courageous as a horseman, (K, TA,) earnest in the charge. (TA.)

    ثَبَّتَ الجَرَادُ

    2. ثَبَّتَ الجَرَادُ: see 1. ثبّتهُ: see 4, in two places. ثبّتهُ عَنِ الأَمْرِ i. q. ثَبَّطَهُ [He hindered him, withheld him, or prevented him, &c., from doing the affair, or thing]. (M.)

    مُثَابَتَةٌ

    3. مُثَابَتَةٌ i. q. مُمَاوَتَةٌ [meaning The vying with another in firmness, or steadiness, or the like]. (TA in art. موت.) See also 4.

    اثبت الجَرَادُ

    4. اثبت الجَرَادُ: see 1. اثبتهُ trans. of ثَبَتَ, as also ثبّتهُ, (S, M, Msb, K,) signifying He made it to continue, subsist, last, endure, remain, remain fixed or stationary, stand, or rest; to be, or become, permanent, constant, firm, steady, steadfast, stable, fixed, fast, settled, or established: he made it to obtain, or hold: [he made it to stand, as a fact or truth; to stand, or hold, good; to be or become, a settled, or an established, fact or truth:] he made it, or rendered it, sound, valid, substantial, real, sure, certain, true, right, correct, just, or proper. (Msb.) طَعَنَهُ فَأَثْبَتَ فِيهِ الرُّمْحِ He thrust him, and made the spear to penetrate into him so that the extremity protruded while part remained within him; syn. أَنْفَذَهُ (M.) اثبتهُ بِوِثَاقٍ [He made him fast with a bond, or ligature]. (TA.) لِيُثْبِتُوكَ, (S, Mgh, K,) or لِيُثَبِّتُوكَ, (CK,) in the Kur [viii. 30], means (tropical:) That they might inflict upon thee a wound by reason of which thou shouldst not be able to rise: (S, Mgh, K, TA:) or that they might confine thee [to thy place]. (K, TA.) You say, طَعَنْتُهُ فَأَثْبَتُّهُ (tropical:) I thrust him, or pierced him, and confined him to his place, so that he could not quit it. (TA from a trad.) And ضَرَبُوهُ حَتَّى أَثْبَتُوهُ (tropical:) They smote him, or beat him, so that they enervated him [and rendered him motionless]. (A, TA.) And أَثْبَتَ الجَرِيحَ (assumed tropical:) He weakened the wounded man so that he was unable to move. (Mgh.) And أَثْبَتَتْهُ جِرَاحَةٌ (tropical:) A wound rendered him unable to move: (T, * A:) and in like manner one says of a malady. (A.) And أُثْبِتَ (assumed tropical:) His malady became violent, or a wound affected him, so that he did not [or could not] move. (T, TA.) اثبت حُحَّتَهُ He established his evidence, or proof, and made it clear, plain, or manifest. (M.) اثبتهُ, (M, K,) inf. n. إِثْبَاتٌ, (TA,) also signifies (tropical:) He knew him, or it, certainly, or assuredly; and so ثابتهُ, (M, K, TA,) inf. n. مُثَابَتَةٌ. (TA.) And you say, نَظَرْتُ إِلَيْهِ فَمَا أَثْبَتُّهُ بِبَصَرِى (tropical:) [I looked at him, or it, but I did not know him, or it, surely with my eye]. (A, TA.) And اثبت الشَّىْءَ مَعْرِفَةً (tropical:) [He knew the thing certainly, completely, or thoroughly]. (A. [Explained in a copy of that work, followed in the TA, by قَبِلَهُ; but this is undoubtedly a mistranscription for قَتَلَهُ, q. v.]) Also, (i. e. اثبتهُ alone,) He verified it. (Har p. 175.) And (tropical:) He wrote it, [set it down, registered it, or recorded it,] i. e., a man's name, (A, Msb, TA,) فِى الدِّيوَانِ [in the register of soldiers or pensioners or accounts]. (A, TA.) [And i. q. أَوْجَبَهُ as meaning He made it, or declared it to be, binding, obligatory, or incumbent, (عَلَيْهِ on him,) or due (لَهُ to him): and, said of a sentence &c., as meaning he necessitated it to take effect, or necessitated its taking effect, عَلَيْهِ upon him: see حَقَّهُ. And He affirmed it; he averred it; i. q. أَوْجَبَهُ as contr. of نَفَاهُ. And hence, اثبتهُ لَهُ signifies also He made it, or declared it, or asserted it, to belong, or appertain, as an attribute, or a quality, or a property, to him, or it; he affirmed it, or predicated it, of him, or it. And He authorized it; namely a word, a signification, &c.] اثبت فُلَانًا He kept, clave, or held fast, to such a one; scarcely, or never, quitting him. (Msb.) And اثبتهُ السَّقَمُ, i. e. [The malady clave to him;] did not quit him. (S.)

    تثبّت فِى الأَمْرِ

    5. تثبّت فِى الأَمْرِ, (T, S, M, A, TA,) and الرَّأْىِ; (T, TA;) and استثبت; (S, M, A, K, TA;) He acted, or proceeded, [firmly, steadily,] deliberately, or leisurely, (T, M, A, K, TA,) in the affair, (T, M, A, TA,) and the opinion, judgment, or counsel; (T, TA;) not hastily: (T, M, TA:) both signify the same: (S:) [or] فِى أَمْرِهِ استثبت he consulted respecting his affair, and sought for information respecting it, or investigated it. (T, TA.) [In the KL, تَثَبُّتٌ is explained by the words درنG كردن و بهجاى آوردن, perhaps meaning The delaying in an affair and (then) executing or performing.]

    استثبت

    10. استثبت: see 5, in two places. [Also He sought, or desired, or demanded, confirmation, evidence, proof, demonstration, verification, assurance, or positive or certain information, عَنْهُ respecting him, or it. And He desired, or meant, an affirmation: see a remark on a verse cited voce بَيْدَ.] استثبتهُ He found it to be sound, valid, substantial, real, sure, certain, true, right, correct, just, or proper: (Har p. 175:) and he assured, or certified, himself of the true state of his case. (Idem, p. 426.) You say, صَغَّرَ عَيْنَهُ لِيَسْتَثْبِتَ النَّظَرَ (assumed tropical:) [He contracted his eye in order to assure himself of the correctness of the view; i. e., to obtain a sure view]. (M in art. وص.) It is also said to mean He made him, or asserted him to be, firm of heart: but Er-Rázee says, I have not met with this verb used as one that is immediately transitive. (Har p. 426.)

    ثَبْتٌ

    ثَبْتٌ: see ثَابِتٌ. Also A man firm, or steady, of heart; (S;) and so ثَبْتُ الجَنَانِ; (A, Msb, TA;) pl. ثُبْتٌ: (TA:) or a man who acts, or proceeds, [firmly, steadily,] deliberately, or leisurely, (A, Msb,) in his affairs: (Msb:) and a courageous horseman, (M, K, TA,) earnest in the charge; (TA;) as also ثَبِيتٌ: (M, K, TA:) both of which signify also intelligent, and possessing self-restraint; or seldom erring or making a mistake or committing a fault. (A, TA.) And ثَبْتُ المَقَامِ A man who does not quit his station, or abode. (M.) And ثَبْتُ القَدَمِ [Firm-footed;] one who makes no slip in contention, or in fight. (A, TA.) And ثَبْتُ الغَدَرِ A man firm, or steady, in fight, or in speech, or discourse: (M, L, TA:) or whose tongue makes no slip in contentions. (S, TA.) See also ثَبَتٌ: and ثَبِيتٌ.

    ثَبَتٌ

    ثَبَتٌ Firmness of heart in war. (Msb, TA.) You say, لَهُ ثَبَتٌ عِنْدَ الحَمْلَةِ He has firmness, or steadiness, on the occasion of the charge, or assault. (S, A.) And لَهُ ثَبَتٌ عِنْدَ الحِمَامِ He has firmness on the occasion of death. (L.) [See also ثَبَاتٌ.] Hence, (Msb,) A proof, and evidence, or a voucher. (S, Mgh, Msb, TA.) You say, لَا أَحْكُمُ بِكَذَا إِلَّا بِثَبَتٍ I will not decide so unless on the ground of proof, or evidence. (S.) And it is said in a trad. respecting the day of doubt, [i. e. the day of which one doubts whether it be the last of Shaabán or the first of Ramadán,] ثُمَّ جَآءَ الثَّبَتُ أَنَّهُ مِنْ رَمَضَانَ Then came the proof, or evidence, or voucher, that it was of Ramadán. (TA.) And hence, (Mgh,) applied to a man, (A, Mgh, [in which latter it is said to be tropical when thus applied, but not so in the A,]) and sometimes written ثَبْتٌ, (TA,) (assumed tropical:) One who is an authoritative evidence, or voucher, by reason of his trustworthiness in that which he relates: (A, TA:) or (tropical:) one who is trustworthy (Mgh, K *) in that which he relates: (Mgh: [in the K, only the pl. is mentioned:]) or (assumed tropical:) one who is just, or equitable, [in that which he relates,] and exact, or honest: (Msb:) pl. أَثْبَاتٌ. (A, Mgh, Msb, K.) Also (assumed tropical:) An index, or a table of contents, in which a relater of traditions collects a list of what he has related from others, and of his sheykhs [who are his authorities]: said by some to be a conventional term of the relaters of traditions: perhaps tropical. (TA.)

    ثَبَاتٌ

    ثَبَاتٌ, a subst. from ثَبَتَ, [or an inf. n., like ثُبُوتٌ, used as a simple subst.,] Continuance, subsistency, lastingness, permanence, endurance, remanence, remanence in a fixed or stationary state, a state of standing or resting, constancy, firmness, steadiness, steadfastness, stableness or stability, fixedness, fastness, settledness, establishment or a state of being established: &c.: and soundness, validness or validity, substantiality or substantialness, reality, sureness, certainty, trueness or truth, &c. (Msb.) [See also ثَبَتٌ.]

    ثُبَاتٌ

    ثُبَاتٌ, (A,) or دَآءٌ ثُبَاتٌ, (K, TA,) (tropical:) A disease that renders one unable to move. (A, * K, TA.)

    ثِبَاتٌ

    ثِبَاتٌ The two threads or strings, or each of the two threads or strings, of [the kind of face-veil called] a بُرْقُع by which the woman [draws and] binds [the two upper corners of] it to the back of her head. (K.) And A strap, or thong, with which a camel's saddle (رَحْل) is bound: (M, K:) pl. أَثْبِتَةٌ. (M.)

    ثُبُوتٌ

    ثُبُوتٌ: see ثَبَاتٌ.

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions4 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt

The same three letters in all six orders. Choose one.

ث ب ت

الثاء والباء والتاء كلمة واحدة وهي دوام الشيء

th-b-t is a single word, and it is the continuance of a thing.

Ibn Fāris ↗Lisān ↗Lane ↗Quran ×18

an entry in Ibn Fārislater sources onlyin none of them

Do these six share one core meaning?

About thisal-Khalīl, Ibn Jinnī, Ibn Fāris; the counts across the dictionary

al-Khalīl (d. c. 170/786), Kitāb al-ʿAyn, as transmitted by al-Layth: a two-letter word “turns in two ways”, a three-letter word “in six ways” (masdūsa), four letters in 24, five in 120; “its used forms are written down and its unused ones dropped” (line 975 ↗). The dictionary is built on this: each chapter takes a set of letters and names which orders are used (mustaʿmal) and which unused (muhmal). The ring shows that verdict, from the chapter heading as edited (documented in the text; how much of the book is al-Khalīl's own is disputed).

A reported total. al-Suyūṭī transmits, from Ḥamza al-Iṣfahānī, that al-Khalīl put the possible forms, used and unused, of two to five letters at 12,305,412 (al-Muzhir, line 1347 ↗). It is reported, not found in the ʿAyn. It equals exactly the arrangements of 2 to 5 different letters out of 28 (756 + 19,656 + 491,400 + 11,793,600); the breakdown printed beside it is corrupt, and al-Zubaydī's count, given next, differs (6,659,400).

Ibn Jinnī (d. 392/1002), al-Khaṣāʾiṣ, names the greater derivation (al-ishtiqāq al-akbar): bind a three-letter root and its six orders to one meaning, and bring stray members back “by the subtlety of the craft and interpretation” (line 7536 ↗). He says himself that it does not hold for every root (line 167 ↗; line 7603 ↗).

Ibn Fāris (d. 395/1004) gives each root its own aṣl and treats a rearranged word as maqlūb, “turned round”, and so not a root of its own: “j-b-dh is not a root, because it is a single word, turned round” (Maqāyīs, line 6147 ↗). The ring sets his aṣl for each order side by side; whether they meet is the question.

Neighbours on the ring differ by one swap of two letters.

The critique. A source quoted by al-Suyūṭī calls the greater derivation Ibn Jinnī's innovation, “not relied on in the language” (al-Muzhir, line 6159 ↗).

The other axis. The root's letters also go into patterns that keep their order and change the frame: the patterns (awzān) and the verb Forms I–X.

Across Ibn Fāris's dictionary. Of the 2,300 possible sets of three different sound letters (no hamza, w or y), 1,021 have at least one order as an entry. How many of their six orders are entries:

Ibn Fāris, entries found (1,021 letter-sets)
  1. 1 of 6319
  2. 2 of 6218
  3. 3 of 6164
  4. 4 of 6155
  5. 5 of 6107
  6. 6 of 658
al-Khalīl, orders his headings call used (746 letter-sets)
  1. 1 of 6148
  2. 2 of 6108
  3. 3 of 6157
  4. 4 of 6179
  5. 5 of 6111
  6. 6 of 643

Of the orders al-Khalīl calls used, 2,097 are entries in Ibn Fāris and 267 are not; 17 that he calls unused are entries in Ibn Fāris.

Our computation from the OpenITI texts; heading detection can miss entries

Attested here means found in our digital texts (Ibn Fāris, Lisān al-ʿArab, Lane, the Quranic Arabic Corpus), with w and y kept apart and hamza spellings merged; it is our data, not a classical verdict. English beside the Arabic is AI translation. Sources and grades: docs/research/root-permutations.md.

How each letter is made, in brief, from Sībawayh's and Ibn Jinnī's own sentences (linked); their words are under Reference.

Sharing two of its three letters (computed; kinship of form, not of meaning)

16 more
How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

ث

ومما بين طرف اللسان وأطراف الثنايا مخرج الظاء والذال، والثاء

From between the tip of the tongue and the edges of the front teeth is the place of the ẓāʾ, the dhāl and the thāʾ. Sībawayh, line 26561 ↗

ومما بين طرف اللسان وأطراف الثنايا، مخرج الظاء والذال والثاء

From between the tip of the tongue and the edges of the front teeth is the place of the ẓāʾ, the dhāl and the thāʾ. Ibn Jinnī, line 984 ↗

ب

ومما بين الشفتين مخرج الباء، والميم، والواو

From between the two lips is the place of the bāʾ, the mīm and the wāw. Sībawayh, line 26563 ↗

ومما بين الشفتين مخرج الباء والميم والواو

From between the two lips is the place of the bāʾ, the mīm and the wāw. Ibn Jinnī, line 986 ↗

ت

ومما بين طرف اللسان وأصول الثنايا مخرج الطاء، والدال، والتاء

From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Sībawayh, line 26559 ↗

ومما بين طرف اللسان وأصول الثنايا، مخرج الطاء والدال والتاء

From between the tip of the tongue and the roots of the front teeth is the place of the ṭāʾ, the dāl and the tāʾ. Ibn Jinnī, line 982 ↗

Sībawayh, al-Kitāb (ed. Hārūn) and Ibn Jinnī, Sirr ṣināʿat al-iʿrāb; OpenITI digital texts (CC BY-NC-SA 4.0). Full credits on each letter's page.

In the Breath of the All-MercifulIbn ʿArabī · metaphysics

English throughout: AI translation of the Arabic

ث

Level of existence: النبات · plants

Divine Name: الرزاق · al-Razzāq, the Provider

Lunar mansion: بلع · Balaʿ

Futūḥāt ch. 198, line 62114

Spheres of its simples (ch. 2): 10 line 2573 ↗

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582

ب

Level of existence: الجن · the jinn

Divine Name: اللطيف · al-Laṭīf, the Subtle

Lunar mansion: الفرع المقدم · al-Farʿ al-Muqaddam

Futūḥāt ch. 198, line 62118

Spheres of its simples (ch. 2): 10 line 2573 ↗

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582

ت

Spheres of its simples (ch. 2): 10 line 2573 ↗

المرتبة العشرية فحروفها حارة يابسة

The tenfold rank: its letters are hot and dry.

Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582
Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

ث

فهي إشارة إلى النور أو الظلام.

It is an indication of light or darkness.

فهي إشارة إلى زوال الشيء من الشيء.

It is an indication of a thing's departing from a thing.

فهي إشارة إلى جعل الشيء على الشيء.

It is an indication of placing a thing upon a thing.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī

ب

فهي إشارة إلى الشيء الذي هو في غاية العز أو في غاية الذل.

It is an indication of the thing that is at the utmost of might or at the utmost of abasement.

فهي إشارة معها قبض.

It is an indication accompanied by contraction (qabḍ).

فهي إشارة إلى ما دخل أو هو داخل على الذات.

It is an indication of what has entered, or is entering, upon the self.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī

ت

فهي اسم للخير الكثير العظيم.

It is a name for abundant, great good.

فهي اسم للقليل البارز.

It is a name for the small, protruding/manifest thing.

فهي اسم لما صنع وأبرز.

It is a name for what has been made and brought forth.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
In the sister scriptsHebrew ש ב תSyriac ܬ ܒ ܬ
Arabicث ب ت
Hebrewש ב ת
Syriacܬ ܒ ܬ
Ancient South Arabian (musnad)𐩻 𐩨 𐩩
Phoenician𐤔 𐤁 𐤕

Letter for letter, by the regular sound correspondences of the Semitic languages (Arabic keeps several sounds the others merged). This shows how the root would be spelled; whether a related word exists is a separate question, answered in the Semitic lens. Where an Arabic sibilant (s, sh) continues two older sounds, both spellings are shown.

  • Classical lexiconAl-Jawharī records thabāt/thubūt as simple duration, glossing 'athbatahu al-suqm' (illness that never left him) and reading the Qurʾānic 'li-yuthbitūka' as a wound grave enough to disable, and notes 'thabt al-ghadr' for one whose tongue never falters in dispute.well attested

    The lexicographers in chronological order, from al-Khalīl to Lane.

    Al-Jawharī records thabāt/thubūt as simple duration, glossing 'athbatahu al-suqm' (illness that never left him) and reading the Qurʾānic 'li-yuthbitūka' as a wound grave enough to disable, and notes 'thabt al-ghadr' for one whose tongue never falters in dispute. Ibn Fāris (Maqāyīs) reduces the root to a single sense, dawām al-shayʾ, illustrated by Ṭarafa's verse where al-thubayt is the man whose heart has fahm, understanding, for its overseer. Al-Rāghib (Mufradāt) opposes thabāt to zawāl and, citing Qurʾān 8:45, distinguishes three registers of ithbāt: bringing a thing from non-existence into existence, a judge's ruling ithbāt, and mere verbal assertion, true or false. Ibn Manẓūr (Lisān) extends the field to a resident 'thābit' in a place, a sure-footed 'thabt' horse, locusts fixing their tails to lay eggs, and 'thabbatahu ʿan al-amr' used as a synonym of thabbaṭa, to hinder — thubūt shading toward restraint as well as permanence. Lane's summary, syn. dāma, captures the convergence of these strands.

    Draws on: sihah · Ibn Fāris · mufradat · lisan · Lane

    • al-Jawharī, al-Ṣiḥāḥ, s.v. ث-ب-ت
    • Ibn Fāris, Maqāyīs al-Lugha, s.v. ث-ب-ت
    • al-Rāghib al-Iṣfahānī, al-Mufradāt, s.v. ث-ب-ت
    • Ibn Manẓūr, Lisān al-ʿArab, s.v. ث-ب-ت
  • Letters & soundAl-Dabbāgh assigns thāʾ to light or darkness, bāʾ to the extremity of might or abasement, and tāʾ to abundant, great good;speculative

    What the theorists of sound symbolism would say of these letters. Speculative by nature.

    Al-Dabbāgh assigns thāʾ to light or darkness, bāʾ to the extremity of might or abasement, and tāʾ to abundant, great good; read sequentially this could be taken to move from an ambiguous illumination through an extremity toward a settled, abundant good, echoing the semantic arc from mere persistence to established firmness. Al-Akbarī's letter-cosmology (§198) assigns thāʾ to plants and bāʾ to the jinn, with no entry given for tāʾ. These are the correspondences of Ibn ʿArabī's and al-Dabbāgh's traditions of ḥurūf as meaningful; mainstream historical linguistics treats such letter-meaning correspondences as unverifiable and at most suggestive, never as etymological evidence.

    Draws on: dabbagh_fatha · akbari198

  • Root structureNo two-letter nucleus-siblings for ث-ب are supplied in the material at hand, and of the six possible triliteral permutations of these letters only ث-ب-ت itself is attested as a living root, carrying dawām al-shayʾ, while ثتب، بثت، بتث، تثب، تبث are all unattested.uncertain

    The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).

    No two-letter nucleus-siblings for ث-ب are supplied in the material at hand, and of the six possible triliteral permutations of these letters only ث-ب-ت itself is attested as a living root, carrying dawām al-shayʾ, while ثتب، بثت، بتث، تثب، تبث are all unattested. Under Ibn Jinnī's theory of al-ishtiqāq al-akbar, which expects some semantic resonance across permutations of a shared triliteral, this absence of parallel forms leaves ثبت semantically isolated rather than part of a permutational cluster — a juxtaposition worth noting, not an established fact of kinship.

    Draws on: maqayis-permutations · ibn-jinni-khasais

  • Semitic kin & loanwordsArabic ث corresponds regularly to Hebrew/Aramaic š (as in Arabic thalātha / Hebrew shalosh), which makes the Hebrew and Aramaic/Syriac root š-b-t — 'to cease, desist, rest,' whence Sabbath — a plausible cognate of ث-ب-ت, though only with medium confidence, since the semantic link runs through 'coming to rest' yielding 'becoming fixed, permanent' rather than a direct match.plausible

    Cognates in the sister languages, and whether the word was borrowed.

    Arabic ث corresponds regularly to Hebrew/Aramaic š (as in Arabic thalātha / Hebrew shalosh), which makes the Hebrew and Aramaic/Syriac root š-b-t — 'to cease, desist, rest,' whence Sabbath — a plausible cognate of ث-ب-ت, though only with medium confidence, since the semantic link runs through 'coming to rest' yielding 'becoming fixed, permanent' rather than a direct match. No confident Akkadian, Geʿez, or South Arabian cognate for this root has been identified in the material available. There is no reason to treat ثبت as a loanword; it patterns as an inherited Semitic root, if the š-b-t connection holds.

    Draws on: phonological-correspondence

  • Quranic exegesisAt 13:39 ('God effaces what He wills and confirms/yuthbitu what He wills'), al-Ṭabarī and al-Rāzī read yuthbitu against the question of abrogation (naskh) and the relation of the divine decree to the Preserved Tablet, debating whether what is 'confirmed' concerns rulings, terms of life, or provisions.plausible

    How the classical exegetes read the word in the Quran.

    At 13:39 ('God effaces what He wills and confirms/yuthbitu what He wills'), al-Ṭabarī and al-Rāzī read yuthbitu against the question of abrogation (naskh) and the relation of the divine decree to the Preserved Tablet, debating whether what is 'confirmed' concerns rulings, terms of life, or provisions. At 2:250 and 3:147 ('thabbit aqdāmanā,' spoken before the battles with Jālūt and at Uḥud), the exegetes read the plea metaphorically, as courage and steadiness under fear rather than literal bodily support, al-Zamakhsharī stressing 'foot' as figure for resolve. At 2:265, the parable of the garden planted 'tathbītan min anfusihim,' the phrase is read as sincerity issuing from the believers' own souls rather than ostentation, close to al-Rāghib's distinction between ithbāt by inner conviction and by mere speech. Al-Rāghib's Mufradāt entry is itself repeatedly drawn on by later exegetes to gloss these Qurʾānic senses of ithbāt, from ontological bringing-into-being to judicial and rhetorical affirmation.

    Draws on: tabari · zamakhshari · razi · raghib

  • Philosophy & kalāmThough ثبت is not among falsafa's primary technical nouns (unlike wujūd or ḥaqīqa), ithbāt is basic kalām vocabulary: ithbāt al-ṣāniʿ names the theologians' proof of a Maker, and the Ashʿarī–Muʿtazilī dispute over the divine attributes is standardly framed as ithbāt al-ṣifāt (Ashʿarī affirmation) versus nafy al-ṣifāt (Muʿtazilī denial).plausible

    The word as a technical term in falsafa and theology.

    Though ثبت is not among falsafa's primary technical nouns (unlike wujūd or ḥaqīqa), ithbāt is basic kalām vocabulary: ithbāt al-ṣāniʿ names the theologians' proof of a Maker, and the Ashʿarī–Muʿtazilī dispute over the divine attributes is standardly framed as ithbāt al-ṣifāt (Ashʿarī affirmation) versus nafy al-ṣifāt (Muʿtazilī denial). In logic, ithbāt/nafy (affirmation/negation) is the basic polarity of the proposition (qaḍiyya). The root thus supplies kalām's ordinary vocabulary for affirming realities or attributes against those who would deny or explain them away.

    Draws on: kalam

  • Akbarian readingIbn ʿArabī's own gloss defines al-ithbāt as 'the establishing of the rulings of worship,' or, alternatively, 'the establishing of connections (muwāṣalāt).' In Faṣṣ Ādam the root recurs where he distinguishes the irtibāṭ, the binding-relation, between what possesses concrete existence (wujūd ʿaynī) and what does not yet possess it but 'has been established' (qad thabata) — these being nisab ʿadamiyya, non-existential relations — and states that the originated thing's ḥudūth and its need for an originator are themselves established (thabata) as such.well attested

    The word in Ibn ʿArabī's text and terminology.

    Ibn ʿArabī's own gloss defines al-ithbāt as 'the establishing of the rulings of worship,' or, alternatively, 'the establishing of connections (muwāṣalāt).' In Faṣṣ Ādam the root recurs where he distinguishes the irtibāṭ, the binding-relation, between what possesses concrete existence (wujūd ʿaynī) and what does not yet possess it but 'has been established' (qad thabata) — these being nisab ʿadamiyya, non-existential relations — and states that the originated thing's ḥudūth and its need for an originator are themselves established (thabata) as such. This use of thubūt as a mode of fixed reality anterior to wujūd is the same move underlying his doctrine of al-aʿyān al-thābita, entities possessing thubūt without ʿaynī existence. A third passage speaks of proceeding 'ʿalā ḥaddi mā thabata fī umm al-kitāb,' as it is fixed in the Mother of the Book — thubūt as an archetype's fixity in the divine record prior to its temporal unfolding.

    Draws on: ibnArabiDefinitions · fassAdam

Neighbouring rootsThe roots that share letters with this one, as a map you can open out