جزأPer Ibn Fāris: a single core sense, sufficiency/contentment with a thing; the sense … (root jz)

Ajzaʾanī al-shayʾ (أجزأني الشيء), with hamza, means: it sufficed me. Tajazzaʾtu bi-kadhā (تجزأت بكذا) and ijtazaʾtu bihi (اجتزأت به) mean: I was satisfied with it, made do with it. [One says] hādhā al-shayʾ yajziʾu ʿan hādhā (هذا الشيء يجزيء عن هذا) — pronounced either with hamza or softened. In one dialect: yajzaʾ (يجزأ). A poet said: 'and that treachery among peoples is a disgrace... and that a man makes do with the shank (al-kurāʿ (الكراع))...' Al-jazʾ (الجزء), with hamza: al-ijtizāʾ (الاجتزاء) [i.e. being satisfied]; also al-jazūʾ (الجزوء). One says jaziʾat al-ibil (جزئت الإبل) when the camels are satisfied with fresh herbage instead of water — jazʾan (جزءا), jazūʾan (جزوءا), and jazwan (جزوا) without hamza. A poet said: 'and thirst overtook it after having been sated [by herbage]... though it had not been kept from watering-places...' Al-jāziʾāt (الجازئات) are the wild animals [that go without water], plural al-jawāziʾ (الجوازئ). A poet said: 'in it, from every jāziʾa (جازئة), a herd...' Al-juzʾ (الجزء) in the dividing of the [lots-] arrows is a portion of a thing. Jazaʾtuhu tajziʾatan (جزأته تجزئة): I made it into parts. Ajzaʾtu minhu juzʾan (أجزأت منه جزءا): I took a portion of it and set it aside. Al-jazʾa (الجزأة) is the handle of a knife. Al-majzūʾ (المجزوء) in poetry is [a meter] from which one section of its feet has been dropped, as in his saying: 'People think of the two kings that they have reconciled; but if you hear of their reconciliation, then indeed the matter has become grave' — and as in his saying: 'My heart has become cold, desiring not to return' — the third part [foot] has been dropped from it.

Al-juzʾ (الجزء): one of al-ajzāʾ (الأجزاء) [the parts]. Jazaʾtu al-shayʾ (جزأت الشيء) jazʾan (جزءا): I divided the thing and made it into parts; likewise al-tajziʾa (التجزئة). Jazaʾtu bi-l-shayʾ (جزأت بالشيء) jazʾan (جزءا): I made do with it. Jaziʾat al-ibil (جزئت الإبل) bi-l-raṭb ʿan al-māʾ (بالرطب عن الماء) jazʾan (جزءا), with ḍamma. Ajzaʾtuhā anā (أجزأتها أنا) [I made them do without water], and jazaʾtuhā (جزأتها) also, tajziʾatan (تجزئة). Ẓabya jāziʾa (ظبية جازئة) [a gazelle needing no water]. Al-Shammākh said: 'When the arṭā-shrub pillows itself on its two shaded spots, [there appear] the wide-eyed cheeks of white gazelles in the sand...' Ajzaʾanī al-shayʾ (أجزأني الشيء): it sufficed me. Ajzaʾat ʿanka shātun (أجزأت عنك شاة), a dialectal variant of jazat (جزت): it discharged [the obligation] on your behalf. Ijtazaʾtu bi-l-shayʾ (اجتزأت بالشيء) and tajazzaʾtu bihi (تجزأت به) are synonymous, meaning to be satisfied with it. Ajzaʾat ʿanka majzaʾa fulān (أجزأت عنك مجزأ فلان) and majzaʾata fulān (مجزأة فلان) mean: it sufficed you in place of so-and-so, i.e. it gave you what he would have given. Al-jazʾa (الجزأة), with ḍamma, is the handle of the awl and the leather-punch. Ajzaʾtuhu (أجزأته): I fitted it with a handle. Jazʾ (جزء), with fatḥa, is a man's name. He said: 'If you have falsely accused me of it, O Jazʾ (جزء), then may you swiftly meet the like of it.'

Jīm, zāʾ, and hamza form a single root meaning: to make do with / be satisfied by a thing. One says ijtazaʾtu bi-l-shayʾ (اجتزأت بالشيء) ijtizāʾan (اجتزاء) when you are satisfied with it, and ajzaʾanī al-shayʾ (أجزأني الشيء) ijzāʾan (إجزاء) when the thing sufficed me. A poet said: — 'I have indeed sworn to act treacherously in the year of slaughter... even if I am put to the test by the mothers of four-year-old camels... for treachery among peoples is a disgrace... and indeed the free man makes do with the shank (al-kurāʿ (الكراع))...' meaning he is satisfied with it. Al-jazʾ (الجزء) is the state of grazing livestock dispensing with water by [eating] fresh herbage. Some people have said, regarding His saying, Exalted is He: 'And they have assigned to Him a portion (juzʾan (جزءا)) of His servants' (Q. 43:15), that this is derived from this [root], since they [the idolaters] claimed that He chose daughters over sons — Exalted is God far above what the idolaters say, with a great exaltation! Al-juzʾ (الجزء) is a portion of a thing. (Among what is anomalous in this chapter is al-jizʾa (الجزأة), the handle of a knife; one says ajzaʾtuhā (أجزأتها) ijzāʾan (إجزاء) when one fits it with a handle. It may be so named because it is a part and portion of the tool.)

Juzʾ al-shayʾ (جزء الشيء): that by which the totality of a thing is constituted, like... [entry continues]

Al-juzʾ (الجزء) and al-jizʾ (الجزء): a part/portion, plural ajzāʾ (أجزاء). Sībawayh [said]: al-juzʾ is not pluralized other than in this way. Jazaʾa al-shayʾ (جزأ الشيء) jazʾan (جزءا) and jazzaʾahu (جزأه), both meaning: he made it into parts; likewise al-tajziʾa (التجزئة). Jazzaʾa al-māl baynahum (جزأ المال بينهم), with doubling [of the zāy] only: he divided the property among them. Ajzaʾa minhu juzʾan (أجزأ منه جزءا): he took [a portion] of it. Al-juzʾ (الجزء), in the speech of the Arabs, means: a share, plural ajzāʾ (أجزاء). In the ḥadīth: 'He recited his juzʾ (جزءه) [nightly portion] of the night.' Al-juzʾ (الجزء): the share and the portion of a thing. And in the ḥadīth: 'The righteous vision is a part (juzʾ (جزء)) out of forty-six parts of prophecy.' Ibn al-Athīr said: this particular number is specified because the Prophet's age, peace be upon him, according to the majority of sound reports, was sixty-three years, of which the duration of his prophethood was twenty-three years, since he was sent upon completing forty. At first he used to see the revelation in dreams, and this lasted half a year, then he saw the angel while awake. So if you relate the duration of revelation in sleep — half a year — to the duration of his prophethood — twenty-three years — it comes to half a part out of twenty-three parts, which is one part out of forty-six parts. He said: the reports concerning the vision-ḥadīths corroborate this number, though in some of them it appears as 'a part out of forty-five parts' — the reason being that his age had not yet completed sixty-three years, as he died during the course of the sixty-third year, and the ratio of half a year to twenty-two years and part of another is like the ratio of one part out of forty-five. In some reports: 'a part out of forty,' which is to be understood according to the report that his age was sixty, so that the ratio of half a year to twenty years is like the ratio of one part to forty. From this comes the ḥadīth: 'Good guidance and good comportment are a part out of twenty-five parts of prophecy' — meaning that these traits belong to the characteristic qualities of the prophets and among the enumerated features of their character, being a known portion of the portions of their conduct — so follow their example in this and emulate them. The meaning is not that prophethood is divisible into parts, nor that whoever possesses these qualities has in him a part of prophethood, for prophethood is not acquired nor obtained by means, but is rather an honor from God, Mighty and Exalted. It is also possible that by 'prophethood' here is meant what prophethood brought and called to of good things, i.e. that these qualities are a part out of twenty-five parts of what prophethood brought and what the prophets called to. And in the ḥadīth: that a man freed six slaves at his death, having no property besides them, so the Messenger of God, peace and blessings upon him, summoned them and divided them (jazzaʾahum (جزأهم)) into thirds.