نصبto erect, set up, or raise something into a level, upright standing position (root nsb)

Al-naṣab (النصب): exhaustion and fatigue; the verb is naṣiba yanṣabu (نصب ينصب). One says anṣabanī hādhā al-amr (أنصبني هذا الأمر), 'this matter wearied me.' Amr nāṣib (أمر ناصب) means munṣib (منصب) [wearying], and from this [comes the line]: 'Leave me be for them, O Umayma, wearying one (ناصب)' — similarly khāniq (خانق) in the place of makhnūq (مخنوق) [strangled], and kāsin (كاس) in the place of muktasin (مكتس) [clothed]. Al-naṣb (النصب) [as a grammatical term] is the opposite of raf' (رفع) in declension. Al-naṣab (النصب) [also means] harm and affliction; Ibn Abī Khāzim said: 'Naṣab (نصب) from Umayma, afflicting, caused you distress' [poetry fragment]. Al-naṣab (النصب) [also means] the exhaustion of illness; one says aṣābahu naṣab min al-dāʾ (أصابه نصب من الداء), 'exhaustion from the disease afflicted him.' Al-naṣb (النصب) [also] means al-naṣīb (النصيب) [share], a dialectal usage; [poetry]: 'he has no share (naṣb) in his heir's property.' Al-naṣb (النصب) [also means] a stone that used to be set up and worshipped, upon which the blood of sacrificial animals was poured; its plural is anṣāb (أنصاب). Al-naṣb (النصب) [also means] a marker/waymark (al-ʿalam). Al-naṣb (النصب) [also means] a collection of naṣība (نصيبة), which is a sign set up for a people, i.e. a marker belonging to them. Al-naṣība (النصيبة) is the singular of naṣāʾib (نصائب), the stones of a trough — stones set up around its rim and made into supports for it. Al-naṣb (النصب) [also means] your raising something up, setting it erect and standing. [And the sound of the manṣūba (منصوبة) word is raised to the upper palate.] One says nāṣabtu fulānan (ناصبت فلانا) [I set myself against so-and-so] in enmity, war, hostility and the like. Naṣabnā lahum ḥarban (نصبنا لهم حربا), 'we set up war against them,' is correct even if war (al-ḥarb) is not explicitly named. Anything you face/confront, you have naṣabtahu (نصبته) [set it up against yourself]. A billy-goat is anṣab (أنصب), and a nanny-goat naṣbāʾ (نصباء), meaning having erect horns. A she-camel that is naṣbāʾ (نصباء) has a raised, prominent chest. Al-nuṣub (النصب) is the plural of niṣāb (نصاب), a knife-handle. Niṣāb al-shams (نصاب الشمس) is its setting. Niṣāb (نصاب) of anything is its origin and the point to which it returns. One says: 'He returned to his markab (مركب) and manṣib (منصب),' meaning the origin of his lineage and standing.

Al-naṣb (النصب) is the verbal noun of naṣabtu al-shayʾ (نصبت الشيء), 'I set the thing up/erected it.' Ṣafīḥ munaṣṣab (صفيح منصب) means [slabs] set up one upon another. Naṣabat al-khaylu ādhānahā (نصبت الخيل آذانها), 'the horses pricked up their ears' — the verb is doubled [intensified] for multiplicity and emphasis. Naṣabtu li-fulānin naṣban (نصبت لفلان نصبا) means 'I showed hostility toward so-and-so.' Nāṣabtuhu al-ḥarba munāṣabatan (ناصبته الحرب مناصبة), '[I engaged] him in open war.' Naṣaba al-qawmu (نصب القوم): 'the people traveled all their day' — this is a gentle pace of travel. Al-munṣab (المنصب) means the origin/root, and likewise niṣāb (النصاب). Al-niṣāb (النصاب) of wealth is the amount at which zakat becomes due, such as two hundred dirhams, or five camels. Niṣāb (نصاب) is also the name of a horse. Niṣāb al-sikkīn (نصاب السكين) is its handle. Anṣabtu al-sikkīna (أنصبت السكين) means 'I fitted the knife with a handle.' Naṣiba al-rajulu (نصب الرجل), with kasra, naṣaban (نصبا): 'he grew tired.' Anṣabahu ghayruhu (أنصبه غيره): 'another made him tired.' Hum nāṣibun (هم ناصب) means 'they are possessed of naṣab (fatigue),' like tāmir and lābin [possessing dates/milk]. It is also said that it is a fāʿil-form in the sense of 'that in which the action is done' (fāʿil bi-maʿná mafʿūl fīhi), because one grows tired and wearied in it, like their saying layl nāʾim (ليل نائم), 'a night that sleeps,' meaning one sleeps in it, and yawm ʿāṣif (يوم عاصف), 'a stormy day,' meaning the wind blows fiercely in it. A billy-goat is anṣab (أنصب) and a nanny-goat naṣbāʾ (نصباء), clearly showing naṣab [erectness of the horns], when its horns stand erect. A she-camel that is naṣbāʾ (نصباء) has a raised chest. Tanaṣṣabat al-utun ḥawla al-ḥimār (تنصبت الأتن حول الحمار): 'the she-asses stood arrayed around the [male] donkey.' Ghināʾ al-naṣb (غناء النصب) is a type of melody. In the ḥadīth: 'if only naṣb-singing of the Arabs had been sung to us,' meaning a kind of singing of theirs resembling the ḥudāʾ [camel-driving song] but gentler than it. Al-naṣb (النصب) in grammatical inflection is like fatḥ (الفتح) in indeclinable words — one of the technical conventions of the grammarians. From this one says naṣabtu al-ḥarfa fa-ntaṣaba (نصبت الحرف فانتصب), 'I put the word in the accusative and it became accusative.' Ghubār muntaṣib (غبار منتصب) means dust that is raised up. Al-naṣb (النصب) is what is set up and worshipped besides God Most High. Likewise al-nuṣb (النصب) with ḍamma, and it may also be vocalized with fatḥa [i.e. al-naṣab]. Al-Aʿshā said: 'And that naṣb (نصب) that is set up, do not sacrifice to it / for [any] outcome — worship God your Lord instead' — meaning fa-ʿbudan (فاعبدن) [an emphatic imperative], but he paused with an alif, as one says raʾaytu Zaydan (رأيت زيدا). Its plural is anṣāb (أنصاب). His saying 'wa dhā al-naṣb' (وذا النصب) means 'beware of this naṣb,' [the demonstrative] used for the sake of vivid proximity (li-l-taqrīb), as [the poet] said: 'I have indeed grown weary of life and its length, / and of these people's asking, how is Labīd?' Al-naṣb (النصب) [also means] harm and affliction, from which comes His saying, Most High: 'Satan touched me with naṣb (نصب) and punishment' [Qur'an 38:41]. Al-naṣība (النصيبة) are stones set up around a trough, with the gaps between them filled with kneaded clay (al-madara). The poet said: '...we poured it out at the first appearance of the depression, worn away, / ancient in its acquaintance with water, its stones (naṣāʾib) spotted/patched.' Al-naṣīb (النصيب) is one's share of a thing. Al-naṣīb (النصيب) is also a trough. Al-naṣīb (النصيب) is also the erected snare/net (al-sharak al-manṣūb). The [name of the] poet Naṣīb is a diminutive form. Naṣībīn (نصيبين) is the name of a town, and the Arabs hold two views regarding it: some treat it as [a fully declinable] noun and... [entry continues]

Nūn, ṣād, and bāʾ form a sound root indicating the setting up (iqāmah) of something and directing it (ihdāf) into an upright, level position. One says naṣabtu (نصبت) the spear or other object, unṣibuhu naṣban (أنصبه نصبا) [I set it up]. A billy-goat is described as anṣab (أنصب) and a nanny-goat as naṣbāʾ (نصباء) when its horns stand erect; a she-camel is naṣbāʾ (نصباء) when her chest is raised. Al-naṣb (النصب) is a stone that used to be set up and worshipped; it is also said that al-naṣb (النصب) is a stone set up before an idol upon which the blood of sacrificial victims offered to idols was poured. Al-naṣāʾib (النصائب) are stones set up around the rim of a well and made into supports (ʿaḍāʾid). From this same section is al-naṣab (النصب), meaning exhaustion/toil, the meaning being that a person remains standing/upright until he becomes weary. Ghubār muntaṣib (غبار منتصب) means dust that has risen up. Al-naṣīb (النصيب) is a trough/basin built up out of stones. As for niṣāb (نصاب) of a thing, it is its origin/base, so called because its blade (naṣl) is raised up to it, and it is in it that [the blade] is set and mounted, like the niṣāb (نصاب) [handle] of a knife and the like. Al-naṣīb (النصيب) [also means] one's share of something; one says hādhā naṣībī (هذا نصيبي), 'this is my share,' and this derives from the same root, as though it were the thing that was raised up and set apart for you. Al-naṣb (النصب) is also a type of singing/chant, perhaps because the voice is raised (yunṣab) in it, i.e. the voice is elevated by it. And 'the wealth reached the niṣāb (النصاب)' — the threshold at which zakat becomes obligatory — as though it had reached that amount and risen up to it. And the grammarians say of fatḥ (the short vowel 'a'): it is al-naṣb (النصب), as though the word were made to stand erect (tantaṣib intiṣāban) in the mouth.

Naṣaba al-shayʾ (نصب الشيء): to place a thing in a protruding, upright manner, like naṣb (نصب) [setting up] a spear, a building, or a stone. Al-naṣīb (النصيب) [here, naṣība]: the stones set up over/upon a thing, plural naṣāʾib (نصائب) and nuṣub (نصب); the Arabs had stones which they worshipped and sacrificed upon. He, Most High, said: 'as though they were hastening toward a naṣb (نصب)' [Qur'an 70:43]; and He said: 'and what was sacrificed upon the nuṣub (النصب)' [Qur'an 5:3]. It may also be pluralized as anṣāb (أنصاب); He said: 'and the anṣāb (الأنصاب) and the divining arrows' [Qur'an 5:90]. Al-naṣab (النصب) and al-naṣb (النصب): fatigue/toil, and it is read [in different qirāʾāt] as 'bi-naṣbin wa ʿadhāb' (بنصب وعذاب) and 'bi-naṣabin' (بنصب), similar to bukhl and bakhal [both meaning 'stinginess']. He, Most High, said: 'No naṣab (نصب) [fatigue] shall touch us therein' [Qur'an 35:35]. Anṣabanī kadhā (أنصبني كذا): 'such-and-such wearied me and troubled me.' The poet said: [entry continues]

Al-naṣab (النصب) is exhaustion from toil. The verb is naṣiba al-rajulu (نصب الرجل), with kasra, naṣaban (نصبا): 'he grew exhausted and tired'; anṣabahu (أنصبه) [means] 'he wearied him,' and anṣabanī hādhā al-amr (أنصبني هذا الأمر), 'this matter wearied me.' Hum nāṣibun munṣibun (هم ناصب منصب): 'they are possessed of naṣab (weariness),' like tāmir and lābin [possessing dates/milk], and this [form] is fāʿil in the sense of mafʿūl, because one grows weary and tired in/because of it. In the ḥadīth: 'Fāṭima is a piece of me; what wearies her wearies me (yanṣubunī mā anṣabahā),' i.e. 'what tires her tires me.' Al-naṣab (النصب) is fatigue; al-Nābigha said: 'Leave me be for them, O Umayma, wearying one (nāṣib)' — he said: nāṣib in the sense of manṣūb (منصوب) [i.e. passive, 'that which wearies']; al-Aṣmaʿī said: nāṣib means possessed of naṣab, like layl nāʾim (ليل نائم), 'a sleeping night,' meaning a night possessed of sleep in which one sleeps, and rajul dāriʿ (رجل دارع), 'a mail-clad man,' meaning one possessed of mail. It is also said: naṣab nāṣib (نصب ناصب), like mawt māʾit (موت مائت), 'death that dies,' and shiʿr shāʿir (شعر شاعر), 'poetry that composes poetry' [intensive constructions]. Sībawayh said: hum nāṣibun (هم ناصب) is based on the pattern of nasab (attribution). Abū ʿAlī related in al-Tadhkira: naṣabahu al-hamm (نصبه الهم), 'worry wearied him' — so nāṣib here is then based on the [active] verb. Al-Jawharī said: nāṣib is fāʿil in the sense of 'that in which [the action] is done' (mafʿūl fīhi), because one grows weary and tired in it, like their saying layl nāʾim, meaning 'one sleeps in it,' and yawm ʿāṣif, meaning 'the wind blows fiercely in it.' Ibn Barrī said: another, correct, view is that nāṣib means munṣib (منصب) [causative, 'wearying'], like the expression makān bāqil (مكان باقل) meaning mubqil (مبقل) [a place producing baql-plants]; and this is what al-Nābigha's line is based upon. Abū Ṭālib said: 'Ah, who has for them, at the end of the night, a wearier (munṣib)?' — He said: so nāṣib is, on this view, the same as munṣib in meaning. He said: as for the claim that nāṣib means manṣūb, i.e. mafʿūl fīhi, that is without basis. In the Noble Qur'an: 'fa-idhā faraghta fa-nṣab' [Qur'an 94:7]; Qatāda said: 'when you finish your prayer, then strive (fa-nṣab) in supplication.' Al-Azharī said: it is from naṣaba yanṣabu naṣaban, 'to grow tired'; it is also said: 'when you finish the obligatory prayer, then apply yourself (fa-nṣab) to the supererogatory one.' One says: naṣaba al-rajulu (نصب الرجل), so he is nāṣib and naṣib; and naṣaba lahum al-hamm (نصب لهم الهم), 'worry wearied them,' and anṣabahu al-hamm (أنصبه الهم) [same meaning]. ʿAysh nāṣib (عيش ناصب): a life containing toil and hardship; al-Aṣmaʿī explained by this the saying of Abū Dhuʾayb: 'And I remained after them in a wearying life (ʿaysh nāṣib), / thinking that I shall follow and be led after [them].' Ibn Sīda said: as for al-Umawī's statement that the meaning of nāṣib is 'it left me standing alone/isolated' (tarakanī mutanaṣṣiban), that is without basis. ʿAysh dhū manṣaba (عيش ذو منصبة) means the same [a toilsome life]. Naṣaba al-rajulu (نصب الرجل): 'the man exerted himself/strove.' And the line of Dhū al-Rumma is related: 'Whenever they mounted her, they strove and strove.' Abū ʿAmr said regarding nāṣib: 'naṣaba naḥwī,' i.e. 'he strove/exerted himself.' Al-Layth said: al-naṣb is the exhaustion of illness; one says aṣābahu naṣab min al-dāʾ, 'exhaustion from the illness afflicted him.' Al-naṣb, al-naṣab, and al-nuṣb: illness, affliction, and harm. In the Noble Qur'an: 'Satan touched me with naṣb (نصب) and punishment' [Qur'an 38:41]. Al-naṣib (النصب) [also means] the sick, pained person; the illness has naṣabahu (نصبه) and anṣabahu (أنصبه) [afflicted/wearied him]. Al-naṣb (النصب) [also means] placing and raising up a thing: naṣabahu yanṣubuhu naṣban (نصبه ينصبه نصبا), and naṣabahu fa-ntaṣaba (نصبه فانتصب) ['he set it up and it stood erect']. [Poetry line]: 'And he spent the night standing erect (muntaṣiban) without crouching' — he meant muntaṣiban, but since [the poet] found a lightening [of vowel] from muntaṣib, like fakhidh [lightened to fakhd], he lightened it in the manner of fakhidh, saying muntaṣiban. Tanaṣṣaba (تنصب) is like intaṣaba (انتصب) [both meaning 'to stand erect'].