جسمthe root denotes the coming-together, the aggregation, of a thing — hence bodily mass or … (root jsm)

Al-jism (الجسم) comprises the body (badan) and its organs/limbs — of people, camels, riding-beasts, and the like of what is great in created form; [such a one is] jasīm (جسيم). The verb: jasuma jasāmah (جسم جسامة). And al-jusām (الجسام) runs in the same sense as al-jasīm (الجسيم). And al-jismān (الجسمان) is the jism (body) of a man; one says: innahu la-naḥīf al-jismān (إنه لنحيف الجسمان) — 'he is thin of body.'

Abū Zayd said: al-jism (الجسم) is al-jasad (الجسد) [the body], and likewise al-jismān (الجسمان) and al-jathmān (الجثمان). Al-Aṣma'ī said: al-jism and al-jismān are al-jasad, while al-jathmān is the person (ash-shakhṣ). He said: the mass of a man's body is also called al-jismān, like dhi'b/dhu'bān (ذئب/ذؤبان) [wolf/wolves]. And qad jasuma ash-shay' (قد جسم الشيء) means it became great, so it is jasīm (جسيم) and jusām (جسام) with ḍamma. And al-jisām (الجسام), with kasra, is the plural of jasīm. Abū 'Ubayda: tajassamtu fulānan min bayni al-qawm (تجسمت فلانا من بين القوم) means 'I selected him,' as if you aimed at his jism, just as you say ta'ayaytuhu (تأييته), i.e., I aimed at his sign and person. And he cited as evidence: "I selected him, from among them, with a thin blade..." And tajassamtu al-arḍ (تجسمت الأرض) means you head toward the land, aiming for it. The rajaz-poet said: "They turn away from the voice of a tall camel-driver, firm of staff for the mounts among them, he does not wait after setting his course." i.e., he does not wait (laysa yantaẓiru). And tajassama derives from al-jism. Ibn as-Sikkīt: tajassamtu al-amr (تجسمت الأمر) means I undertook its greater and main part (ajsamahu wa-jasīmahu). He said: likewise tajassamtu ar-raml wa-l-jabal means I traversed the greatest part of it. And al-ajsam (الأجسم) is 'the bulkier one' (al-aḍkham). 'Āmir ibn aṭ-Ṭufayl said: "The tribe has indeed known, from 'Āmir, that to us belongs the greatest summit." And Jāsim (جاسم) is a village in Syria.

The letters jīm, sīn, and mīm indicate the gathering/assembling of a thing. Thus jism (الجسم) is every discernible individual body — so said Ibn Durayd. And jasīm (الجسيم) means 'great in body,' and likewise jusām (الجسام); and jismān (الجسمان) is 'the person/figure' (shakhṣ).

But al-jasad is more specific. Al-Khalīl, may God have mercy on him, said: al-jasad (الجسد) is not said of anything other than man among earthly creatures and the like; also, al-jasad is that which has color, while al-jism is said of what has no apparent color, like water and air. His saying, Exalted is He: 'and We did not make them a body [jasadan] that eats not food' (al-Anbiyā' 21:8), bears witness to what al-Khalīl said. And He said: 'a calf, a body [jasadan] that lowed' (Ṭāhā 20:88). And the Exalted said: 'and We cast upon his throne a body [jasadan], then he turned [to Us]' (Ṣād 38:34). By consideration of color it is said of saffron: jasād (جساد), and a garment mujassad (مجسد) is one dyed with al-jasād; al-mijsad (المجسد) is the garment worn next to the body; and al-jasad, al-jāsid (الجاسد), and al-jasad of blood are what has dried. Al-jism (الجسم): the body is that which has length, width, and depth, and the parts of a body do not cease to be bodies (ajsām) however much they are cut or divided. God, Exalted is He, said: 'and increased him abundantly in knowledge and stature [jismi]' (al-Baqarah 2:247), and 'and when you see them, their bodies please you' (al-Munāfiqūn 63:4), as a reminder that there is no meaning of consequence beyond mere physical forms. And al-jismān is said to be the person (ash-shakhṣ); but the person may cease to be a person through being cut up and divided, unlike al-jism [which remains jism even when divided].

Al-jism (الجسم): the totality of the body (badan) or [its] organs, of people, camels, riding-beasts, and others among the kinds great in created form. Some orators have borrowed it metaphorically for 'accidents' (a'rāḍ), saying while discussing the science of rhyme-endings: '...not what most people now occupy themselves with, of adorning themselves with its name without engaging with its substance (jawhar) and its body (jism)' — as if he thereby alluded metaphorically to reality, since the jism of a thing is its reality while its name is not. Do you not see that an accident (al-'araḍ) has neither jism nor jawhar; all that is metaphor and simile? The plural is ajsām (أجسام) and jusūm (جسوم). Al-jismān (الجسمان): the totality of al-jism. Al-jismān: the jism of a man. One says: innahu la-naḥīfu al-jismāni — 'he is thin of body'; jismān of a man and jathmān (جثمان) are the same. A man is called jismānī (جسماني) and jathmānī (جثماني) when he is large-bodied. Abū Zayd: al-jism is al-jasad, likewise al-jismān, while al-jathmān is the person. And qad jasuma ash-shay' means it became great, so it is jasīm and jusām with ḍamma; al-jisām with kasra is the plural of jasīm. And jasuma ar-rajulu wa-ghayruhu yajsumu jasāmatan, so he is jasīm, the feminine taking the tā' marbūṭa; and he cited for jusām: "I describe a tall, huge wild ass." Abū 'Ubayd: tajassamtu fulānan min bayni al-qawm means I selected him, as if aiming at his jism, just as ta'ayaytuhu means I aimed at his sign and person. And tajassamahā nāqatan min al-ibili fa-naḥarahā means he selected her [for slaughter]; and he cited: "He selected it from among them with a thin blade, having upon it a crust [of dried blood] above the sinew-wrapping, repeatedly moistened." Ibn as-Sikkīt: tajassamtu al-amr means you undertake its greatest and main part. Abū Sa'īd said: al-murhaf is the thin blade-edge, al-jālib is that which bears upon it something like a crust of blood, 'alīl means moistened with blood again and again. And tajassamtu ar-raml wa-l-jabal means I traversed the greatest part of it. And tajassamtu al-arḍ means you head toward the land, aiming for it; the rajaz-poet said: "They pass amid the voice of a tall camel-driver, firm of staff for the mounts among them, he does not wait after setting his course." i.e., he does not wait. And tajassama derives from al-jism. And at-tajassum (التجسم) is the undertaking of the greatest and main part of a matter. Abū Turāb said: I heard Abū Miḥjan and others say: tajassamtu al-amra wa-tajashamtuhu, meaning you burden yourself with it. 'Amr ibn Jabal said: "The ship breasted the wave of the flood." And al-jism: great matters/affairs. And al-jism: rational, wise men. And al-jasīm: elevated land over which water has spread; al-Akhṭal said: "It kept watering the interior of Khabt and 'Ar'ar, and their land, until its raised parts settled still." And al-ajsam is 'the bulkier one'; 'Āmir ibn aṭ-Ṭufayl said: "The tribe has indeed known, from 'Āmir, that to us belongs the greatest summit." And Banū Jawsam (بنو جوسم) is an ancient Arab tribe, likewise Banū Jāsim (بنو جاسم). And Jāsim is a place in Syria; Ibn Barrī cited for 'Adī ibn ar-Riqā': "Were it not for shame, and that my head has grown hoary within it..." [entry continues]