جوب'a single root meaning to pierce/cut through a thing'. (root jwb)

Al-jawb (الجوب): your cutting of a thing, as the neck-opening (jayb) is cut. One says: jayb mujawwab (جيب مجوب) and mujawwab (مجوب), and anything hollowed in its middle is mujawwab (مجوب). Al-jawb (الجوب): armor/garment worn by a woman. Jubtu al-mafāza (جبت المفازة), i.e., I traversed it. Ijtabtu al-ẓalām wa-l-qamīṣ (اجتبت الظلام والقميص), i.e., I passed through/put it on. Al-jawāb (الجواب): the returned speech (reply). You say: 'asāʾa samḥan fa-asāʾa jābatan' [he was deficient so he answered badly], from ajāba yujību (أجاب يجيب). One says: hal ʿindaka jābiyatu khabar? (هل عندك جابية خبر), i.e., settled/established news. The plural is al-jawāʾib (الجوائب), and it is said that al-jawāʾib are strange/rare pieces of news. Jābiyat khabar (جابية خبر), i.e., news carried from one land to another distant land, i.e., it has traversed the lands. It is said: 'They exchange far-traveled proverbs (jawāʾib al-amthāl).'

Al-jawāb (الجواب) is well known [an answer]. One says ajābahu (أجابه) and ajāba ʿan suʾālihi (أجاب عن سؤاله), 'he answered him' / 'he answered his question'; the verbal noun is al-ijāba (الإجابة), and the noun is al-jāba (الجابة), on the pattern of ṭāʿa (طاعة, obedience) and ṭāqa (طاقة, capacity). One says: 'He heard badly, so he answered badly' (أساء سمعا فأساء جابة) — this word is spoken thus [in this fixed form]. Al-ijāba (الإجابة) and al-istijāba (الاستجابة) have the same meaning. One says: istajāba Allāhu duʿāʾahu (استجاب الله دعاءه), 'God answered his prayer.' The poet Kaʿb ibn Saʿd al-Ghanawī said: 'Many a caller called, "O who will answer to generosity!" / yet no answerer answered him at that time.' Al-mujāwaba (المجاوبة) and al-tajāwub (التجاوب): mutual conversation/dialogue. You say: innahu la-ḥasanu al-jiba (إنه لحسن الجيبة), with kasra, meaning 'the answer.' A man [called] nāṣiḥ al-jayb (ناصح الجيب), i.e., trustworthy. Al-jayb (الجيب) is [the opening] of the shirt. You say: jubtu al-qamīṣ ajūbuhu wa-ajībuhu (جبت القميص أجوبه وأجيبه), when you cut out its neck-opening. A rajaz poet said: 'She spent the night cutting the intensely dark [garment] / [like] the cutting of the veterinarian, [in] the mail-coat of the resolute one.' Al-mijwab (المجوب): an iron tool with which one cuts. Jāba yajūbu jawban (جاب يجوب جوبا), when he pierced and cut. God Most High said: 'And Thamūd, who carved out the rocks in the valley' (Quran 89:9). Abū ʿUbayd said: A man from Banū Kilāb was named Jawwāb (جواب) because he never dug a well or struck a rock but that he made it flow with water. Jubtu al-bilād ajūbuhā wa-ajībuhā (جبت البلاد أجوبها وأجيبها), and ijtabtuhā (اجتبتها), when you traversed it. One says: hal jāʾakum min jāʾibati khabar (هل جاءكم من جائبة خبر), i.e., news that traverses the earth from one land to another. Jayyabtu al-qamīṣ tajyīban (جيبت القميص تجييبا), when you make for it a neck-opening. Ijtabtu al-qamīṣ (اجتبت القميص), when you wore it. Labīd said: 'So by that [she went] when the shimmering [mirages] danced at forenoon, / and the hillocks donned the garments of the mirage.' Al-jawba (الجوبة): a gap in the clouds and in the mountains. Injābat al-saḥāba (انجابت السحابة): the cloud cleared away. Al-jawba (الجوبة): a place that is cleared within the lava-field (ḥarra); the plural is jūb (جوب). Al-jawb (الجوب): the shield. Al-jawb is like al-baqīra (البقيرة) [a garment]. Tajawwub (تجوب): a tribe from Ḥimyar, allies of Murād; Ibn Muljam was among them. Al-Kumayt said: 'Lo, the best of men after three [caliphs] / [was] the one slain by the Tajawwubī who came from Egypt.' Tajīb (تجيب): a clan of Kinda, namely Tajīb ibn Kinda ibn Thawr.

Jīm, wāw, and bāʾ form a single root, meaning to pierce/cut through something. One says jubtu al-arḍa jawban (جبت الأرض جوبا), 'I traversed the land,' so I am jāʾib (جائب) and jawwāb (جواب) [a great traverser]. Al-Jaʿdī said: 'Abū Laylā came to you, traversing with it the darkness... / the darkness of night, a traverser of the wasteland, sturdy and strong.' One says: hal ʿindaka jāʾibatu khabar (هل عندك جائبة خبر), 'Do you have a piece of far-traveled news?' meaning news that traverses the lands. Al-jawba (الجوبة) is like a low depression (ghāʾiṭ) in the ground, and it belongs to this root because it is like a rent/opening in the earth. Al-jawb (الجوب) is a garment worn by a woman, called mujawwab (مجوب), named after the verbal noun. Al-mijwab (المجوب) is an iron implement with which one 'jāba' (جاب), i.e., mends/patches [leather]. Another meaning of the root is the returning of speech: one says kallamahu fa-ajābahu jawāban (كلمه فأجابه جوابا), 'he spoke to him and he answered him,' and they exchanged answers, tajāwabā mujāwabatan (تجاوبا مجاوبة). Al-mujāwaba (المجابة) means 'the answer.' They say in the proverb: 'asāʾa samʿan fa-asāʾa jābatan' (أساء سمعا فأساء جابة), 'He heard badly, so he answered badly.' Al-Kumayt said of Quḍāʿa regarding their移动 to Yemen: 'And none of those you call upon for help... / answers you more swiftly than Hudayl...' The Arabs say there was a chick in Noah's (peace be upon him) ark; it flew and fell into the water and drowned, so all the birds weep for it. Concerning this the poet says: 'I said: Do you weep, o sorrowful one, having remembered / Hudayl, though he perished and was not followed?'

Al-jawb (الجوب): the traversing/cutting of al-jawba (الجوبة), which is like a depression (ghāʾiṭ) in the ground; then it is used for traversing any land. God Most High said: 'And Thamūd, who carved out the rocks in the valley' (Quran 89:9). One says: 'Do you have jāʾibatu khabar (جائبة خبر)?' [far-traveled news]. Jawāb al-kalām (جواب الكلام), the answer to speech, is that which traverses [the space] passing from the mouth of the speaker to the hearing of the listener, but it is specified for that which returns from speech, as opposed to the initiating address. God Most High said: 'But the answer of his people was nothing but that they said...' (Quran 27:56). Al-jawāb is said in response to a question, and questions are of two kinds: a request for speech, whose answer is speech; and a request for a gift, whose answer is the gift. For the first: 'Answer the caller of God' (Quran 46:31); and He said: 'And whoever does not answer the caller of God...' (Quran 46:32). For the second, His saying: 'Your supplication has been answered, so remain steadfast' (Quran 10:89), meaning: you both have been given what you asked for. Al-istijāba (الاستجابة) is said to be [the same as] al-ijāba (الإجابة), but its true meaning is the seeking out of the answer and preparing for it, though it is used to express al-ijāba because of how rarely it is separate from it. God Most High said: 'Respond to God and to the Messenger' (Quran 8:24); and He said: 'Call upon Me, I will respond to you' (Quran 40:60); 'So let them respond to Me' (Quran 2:186); 'So their Lord responded to them' (Quran 3:195); 'And He answers those who believe and do righteous deeds' (Quran 42:26); 'And those who have responded to their Lord' (Quran 42:38). And God Most High said: 'And when My servants ask you concerning Me, indeed I am near. I respond to the call of the caller when he calls upon Me. So let them respond to Me' (Quran 2:186); 'Those who responded to God and the Messenger after being wounded' (Quran 3:172).

Among the names of God is al-Mujīb (المجيب), He who meets supplication and request with giving and acceptance, glorified and exalted is He; it is an active participle from ajāba yujību (أجاب يجيب). Al-jawāb (الجواب) is well known: the returned speech (reply); the verb is ajāba yujību (أجاب يجيب). God Most High said: 'Indeed I am near, I respond to the call of the caller when he calls upon Me; so let them respond to Me' (Quran 2:186), i.e., let them answer Me. Al-Farrāʾ said: it is said that it [the response] is the talbiya [pilgrim's invocation]. The verbal noun is al-ijāba (الإجابة), and the noun is al-jāba (الجابة), on the pattern of ṭāʿa (طاعة) and ṭāqa (طاقة). Al-ijāba (الإجابة) is the returning of speech; you say: ajābahu ʿan suʾālihi (أجابه عن سؤاله), 'he answered him regarding his question'; he answered him — ajābahu ijābatan wa-ijāban wa-jawāban wa-jābatan (إجابة وإجابا وجوابا وجابة) — and istajwabahu (استجوبه), istajābahu (استجابه), and istajāba lahu (استجاب له). Kaʿb ibn Saʿd al-Ghanawī said, elegizing his brother Abū al-Mighwār: 'Many a caller called, "O who will answer to generosity!" / yet no answerer answered him at that time. I said: Call once more, and raise your voice higher — / perhaps Abū al-Mighwār is near to you.' Al-ijāba and al-istijāba have the same meaning; one says: istajāba Allāhu duʿāʾahu (استجاب الله دعاءه), 'God answered his prayer.' The noun forms are al-jawāb (الجواب), al-jāba (الجابة), and al-majūba (المجوبة) — the last on the authority of Ibn Jinnī — though it cannot be a true verbal noun, because the pattern mafʿula, according to Sībawayh, is not among the patterns of verbal nouns, nor can it be a passive participle, because its verb is augmented. Among the proverbs of the Arabs: 'He heard badly, so he answered badly' (أساء سمعا فأساء جابة); he [the author] said it is spoken this way because proverbs are narrated according to their original form. The origin of this proverb, as mentioned by al-Zubayr ibn Bakkār, concerned Sahl ibn ʿAmr ibn Muḍʿūf: a person said to him, 'Ayna ummuka' (أين أمك), meaning 'where are you headed?' but he thought the man was literally asking 'Where is your mother?' so he said, 'She went to buy flour.' Then his father said: 'He heard badly, so he answered badly.' Kurāʿ said: al-jāba (الجابة) is a verbal noun like al-ijāba (الإجابة). Abū al-Haytham said: jāba (جابة) is a noun that stands in place of the verbal noun. [It is also said:] innahu la-ḥasanu al-jiba (إنه لحسن الجيبة), with kasra, meaning 'the answer.' Sībawayh said: ajāba (أجاب) is among the verbs for which one dispenses with the exclamatory pattern 'mā afʿalahu' [how excellent is he] and 'huwa afʿalu minka' [he is more excellent than you], using instead 'huwa afʿalu fiʿlan' in place of 'mā afʿalahu.' So they say: 'mā ajwada jawābahu' (ما أجود جوابه) [how excellent is his answer] and 'huwa ajwadu jawāban' (هو أجود جوابا), and they do not say 'mā ajwabahu' (ما أجوبه) nor 'huwa ajwabu minka' (هو أجوب منك); likewise they say 'ajwid bi-jawābihi' (أجود بجوابه), and do not say 'ajwib bihi' (أجوب به). As for what occurs in the ḥadīth of Ibn ʿUmar, that a man said: 'O Messenger of God, which part of the night is ajwab (أجوب) for supplication?' He said: 'The last remaining part of the night.' Shimr explained: ajwab (أجوب) is from al-ijāba (الإجابة), meaning the swiftest in being answered, just as one says aṭwaʿ (أطوع) from al-ṭāʿa (الطاعة); the analogical expectation would be for it to derive from jāba (جاب) rather than ajāba (أجاب). In al-Muḥkam, from Shimr, he explained it, saying: ajwab means swifter in being answered. He said: in my view it belongs to the category of [expressions like] 'aʿṭā li-fāriha' (أعطى لفارهة) and 'arsalnā al-riyāḥa lawāqiḥ' (أرسلنا الرياح لواقح) [We sent the fertilizing winds, Quran 15:22], and similar expressions — this being by way of metaphorical usage (majāz), because al-ijāba... [entry continues]