Mashrabaمشربة

جمعone root meaning the drawing together of a thing. (root jm)

الجيم والميم والعين أصل واحد يدل على تضام الشيء

Ibn Fāris, Maqāyīs al-lugha · English rendering

جمع
Patterns computed · our data

The words of ج م ع that our sources attest: the root's letters in green, the added letters in gold.

44 words8 verbs4 verbal nouns7 participles3 places and instruments4 intensives and elatives8 other nouns6 plurals4 relatives and abstracts

  • جَمِيعpeople, or number of men, in a state of collection
  • جَمَعَhe collected
  • جَمْعthe day of resurrection when all mankind will be collected together
  • أَجْمَعِين—
  • جَامِعcollecting
The whole family8 groups, by pattern; tap a pattern to see what it does
Verbs8جَمَعَ · اِجْتَمَعَ · أَجْمَعَ

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

Form I vowels: فَعَلَ يَفْعَلُ (a – a; the imperfect from Lane's “aor.”)

Verbal nouns4جَمْع · اِجْتِماع · تَجْمِيع

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

  • جَمْعthe day of resurrection when all mankind will be collected togetherLaneForm I · Lane: inf. n.Qurʾān ×13library ×36LaneIbn Fāris
  • اِجْتِماعmeeting; gatheringautoForm VIIIlibrary ×5
  • تَجْمِيعForm II · Lane: inf. n.Lane
  • مُجَامَعَةForm III · Lane: inf. n.Lane
Participles7جَامِع · مَجْمُوع · مُجْتَمِع

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

Place, time and instrument3مَجْمَع · مَجْمَعَة · مِجْمَع

Where or when it happens, and what it is done with: the m- nouns.grammar →

Intensives, qualities and the elative4جَمِيع · أَجْمَع · جَمَّاع

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

  • جَمِيعpeople, or number of men, in a state of collectionLanequality (faʿīl)Qurʾān ×53library ×79Lane
  • أَجْمَعcollecting, comprising, or containing, a greater, or the greatest, number or …Laneelative or colour adjective (afʿal)library ×6Lane
  • جَمَّاعone who collects muchLaneintensive (faʿʿāl)LaneIbn Fāris
  • جَمُوعintensive (faʿūl)Lane
Other nouns8جَمَاعَة · جُمَع · جُمَّاع

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

  • جَمَاعَةparty; groupautonounlibrary ×17Lane
  • جُمَعnounLaneIbn Fāris
  • جُمَّاعanything of which the several component parts are collected, brought, …LanenounLaneIbn Fāris
  • جُمْعthe fistLanenounLaneIbn Fāris
Plurals6أَجْمَعِين · جَوَامِع · مَجَامِع

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

  • أَجْمَعِينsound plural of أَجْمَعQurʾān ×26
  • جَوَامِعplural of collectingfrom the singularbroken plural of جَامِعlibrary ×3LaneIbn Fāris
  • مَجَامِعbroken plural of مَجْمَعlibrary ×1Lane
  • مَجْمُوعُونplural of collectedfrom the singularsound plural of مَجْمُوعQurʾān ×1
Relative and abstract4جَمْعِيَّة · اِجْتِماعِيّ · جَمْعِيّ

-iyy relates a thing to its source; -iyya makes an abstract noun.grammar →

  • جَمْعِيَّةassociation; societyautoabstract noun (-iyya)library ×3
  • اِجْتِماعِيّsocialautorelative adjective (-iyy)library ×2
  • جَمْعِيّcollectiveautorelative adjective (-iyy)library ×1Lane
  • جُمَعِيّone who fasts on Friday by himselfLanerelative adjective (-iyy)Lane
Why this shape?What each of the 26 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.

مَفْعَلَةج م عمَجْمَعَة
  • Attested: مَجْمَعَة, noun of place (with -a) (Lane, Ibn Fāris)

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-Khalīl · 170Al-jamʿ (الجمع) is the verbal noun of jamaʿtu al-shayʾ (جمعت الشيء) [I gathered the thing].

    al-Khalīl b. Aḥmad (d. c. 170/786), Kitāb al-ʿAyn. The first Arabic dictionary, arranged by permutations of the root letters.

    Al-jamʿ (الجمع) is the verbal noun of jamaʿtu al-shayʾ (جمعت الشيء) [I gathered the thing]. Al-jamʿ is also a name for a group/gathering of people, and al-jumūʿ (الجموع) is [likewise] a name for a group of people. Al-majmaʿ (المجمع) is where people gather, and it is also used as a name for the people [themselves]. Al-jamāʿah (الجماعة) is the number/count of anything and its abundance. Al-jimāʿ (الجماع) is whatever gathers together a number [of things], being its jimāʿ, just as one says for the jimāʿ of a tent: akhbiyah (أخبية) [tents, i.e., its constituent parts]. Al-Ḥasan said: 'Beware of these desires (ahwāʾ) whose jimāʿ (جماعها) is misguidance and whose return (maʿād) is to the Fire.' Likewise al-jamīʿ (الجميع), except that it is a fixed noun [not a verbal noun]. One says: rajulun jamīʿ (رجل جميع), meaning a man whose physical form is well put-together (mujtamiʿ fī khalqihi). As for al-mujtamiʿ (المجتمع), it is one whose beard has become full and who has reached the peak of his youth; it is not said of women. Al-masjid al-jāmiʿ (المسجد الجامع) is described thus because it gathers its people together; and [saying] masjid al-jāmiʿ (مسجد الجامع) by construct without the definite article is an error, because a noun cannot be put in construct with its own descriptive attribute — one does not say 'this is Zayd the jurist [in construct form].' You say: jamaʿa al-nās (جمع الناس), meaning they attended the Friday congregation (al-jumʿah) and performed the prayer. Jimāʿ kulli shayʾ (جماع كل شيء) is the place where its constitution/form comes together; from this: jimāʿ jasad al-insān (جماع جسد الإنسان) is his head, and jimāʿ al-thamarah (جماع الثمرة) and the like is when its buds/sprouts gather together in one place. Dhū al-Rummah said: 'And a head like the gathering-point of the Pleiades (jimāʿ al-thurayyā), and a lip / whose edge the Yemeni [leather-cutter] trimmed, not ragged...' You say: ḍarabtuhu bi-jumʿ kaffī (ضربته بجمع كفي) [I struck him with my clenched fist] — some vocalize it with kasrah on the jīm. 'I gave him dirhams, jumʿ al-kaff (جمع الكف)' just as one says 'milʾ al-kaff' [a fistful]. A woman 'died bi-jumʿ (ماتت بجمع)' means with what was in her womb [undelivered], and likewise it is said when a virgin dies. 'So-and-so left his wife bi-jumʿ and departed' means he left her heavily pregnant. Istajmaʿa lil-marʾ umūruhu (استجمع للمرء أموره) is said when a person's affairs come together and what pleases him in his affair is made ready for him. [Poet said]: 'When his affairs come together (istajmaʿat) for a man in it, / it stumbles (kabā kabwatan) for the face, and he cannot help it (lā yastaqīluhā)...' Istajmaʿa al-sayl (استجمع السيل) means it gathered together, and istajmaʿa al-faras jaryan (استجمع الفرس جريا) [the horse gathered itself for running]. [Poet]: 'And one gathering itself for a run (mustajmiʿ jaryan), yet not leaving off, / racing you, its sinews showing on the open flank...' Jamʿ (جمع) [Muzdalifah] was named jamʿ because people gather there coming from al-Muzdalifah between the two prayers, Maghrib and the last ʿIshāʾ. Al-mujāmaʿah (المجامعة) and al-jimāʿ (الجماع) are euphemisms for the [sexual] act, and God uses euphemisms for such acts; God Almighty said: 'or you have touched women (aw lāmastum al-nisāʾ)' — as a euphemism for intercourse (nikāḥ).

    AI translation of the Arabic below

    الجمع مصدر جمعت الشيء. والجمع أيضا: اسم لجماعة الناس، والجموع: اسم لجماعة الناس. والمجمع حيث يجمع الناس، وهو أيضا اسم للناس والجماعة: عدد كل شيء وكثرته. والجماع: ما جمع عددا، فهو جماعه، كما تقول لجماع الخباء: أخبية قال الحسن: اتقوا هذه الأهواء التي «1» جماعها الضلالة ومعادها إلى النار. وكذلك الجميع إلا أنه اسم لازم. يقال: رجل جميع، أي: مجتمع في خلقه. وأما المجتمع فالذي استوت لحيته، وبلغ غاية شبابه، ولا يقال للنساء. والمسجد الجامع نعت به، لأنه يجمع أهله، ومسجد الجامع خطأ بغير الألف واللام، لأن الاسم لا يضاف إلى النعت. لا يقال: هذا زيد الفقيه. وتقول: جمع الناس، أي: شهدوا الجمعة، وقضوا الصلاة. وجماع كل شيء: مجتمع خلقه، فمن ذلك: جماع جسد الإنسان رأسه، وجماع الثمرة ونحوها إذا اجتمعت براعيمها في موضع واحد. قال ذو الرمة: ورأس كجماع الثريا ومشفر ... كسبت اليماني قده لم يحرد «2» وتقول: ضربته بجمع كفي، ومنهم من يكسر الجيم. وأعطيته من الدراهم جمع الكف كما تقول: ملء الكف. وماتت المرأة بجمع، أي: مع ما في بطنها «3» [وكذلك «4» ] يقال إذا ماتت عذراء. وترك فلان امرأته بجمع وسار، أي: تركها وقد أثقلت. واستجمع للمرء أموره إذا استجمع وهيء له ما يسر به من أمره. قال: «5» إذا استجمعت للمرء فيها أموره ... كبا كبوة للوجه لا يستقيلها واستجمع السيل: أي: اجتمع، واستجمع الفرس جريا. قال: «1» ومستجمع جريا وليس ببارح ... تباريه في ضاحي المتان سواعده وسمي جمع «2» جمعا، لأن الناس يجتمعون إليها من المزدلفة بين الصلاتين، المغرب والعشاء الاخرة. والمجامعة والجماع: كناية عن الفعل، والله يكني عن الأفعال، قال الله عز وجل: أو لامستم النساء* «3» كنى عن النكاح

  • al-Jawharī · 393Jamaʿtu al-shayʾ al-mutafarriq fa-jtamaʿa (جمعت الشيء المتفرق فاجتمع) [I gathered the scattered thing, and it became gathered].

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

    Jamaʿtu al-shayʾ al-mutafarriq fa-jtamaʿa (جمعت الشيء المتفرق فاجتمع) [I gathered the scattered thing, and it became gathered]. Al-rajul al-mujtamiʿ (الرجل المجتمع) is one who has reached his full maturity; this is not said of women. It is said of a young girl when she grows up: 'qad jamaʿat al-thiyāb (قد جمعت الثياب)', meaning she has [begun to] wear the shift, the head-covering, and the wrap. Tajammaʿa al-qawm (تجمع القوم) means they gathered from here and there. Jimāʿ al-nās (جماع الناس), with ḍammah, are their mixed elements, being the mixture (ushābah) from various different tribes. From this comes the saying of Ibn al-Islat describing war: 'Then it dispersed, and we had a goal / from among a united group (jamʿ), not a mixed one (jimāʿ)...' Al-jamʿ (الجمع) is the verbal noun of jamaʿtu al-shayʾ. It can also be a noun for a group of people, its plural being jumūʿ (جموع), and the place is majmaʿ or majmiʿ (مجمع، مجمع), on the pattern of maṭlaʿ/maṭliʿ. Al-jamʿ is also al-daqal (الدقل) [low-quality dates/palms]. One says: 'How abundant is al-jamʿ in the land of the Banū So-and-so,' for palms growing from date-stones of unknown name. It is also said of al-Muzdalifah: jamʿ, because of the gathering of people there. Jumʿ al-kaff (جمع الكف), with ḍammah, is the moment you clench it [into a fist]. One says: 'ḍarabtuhu bi-jumʿ kaffī (ضربته بجمع كفي)' [I struck him with my fist]. 'So-and-so came with a handful, filling his fist (mil' jumʿihi).' A poet said: 'And she did not do that to me until I left her / turning over a head bare like my fist (jumʿī)...' You say: 'akhadhtu fulānan bi-jumʿ thiyābihi (أخذت فلانا بجمع ثيابه)' [I seized so-and-so by the bunch of his garments]. 'The affair of the Banū So-and-so is bi-jumʿ or bi-jumʿ (بجمع/بجمع)' meaning it has not been settled/resolved. Dahnāʾ bint Misḥal, wife of al-ʿAjjāj, said to the official: 'May God set right the governor (amīr) — indeed I am from him bi-jumʿ (بجمع),' meaning: a virgin whom he has not deflowered. 'Fulānah died bi-jumʿ or bi-jumʿ (بجمع/بجمع)' means she died with her child [still] in her womb. A jumʿah (جمعة) of dates is a handful thereof. Yawm al-jumʿah (يوم الجمعة) is Yawm al-ʿArūbah [Friday]; likewise Yawm al-Jumʿah with ḍammah on the mīm; its plural is jumuʿāt or jumaʿ (جمعات، جمع). Atān jāmiʿ (أتان جامع) [a she-donkey called jāmiʿ] is one that has conceived for the first time. Qidr jāmiʿah (قدر جامعة) is a large pot. Al-jāmiʿah (الجامعة) is a fetter (ghull), because it joins the hands to the neck. Al-masjid al-jāmiʿ (المسجد الجامع) — and if you wish you may say masjid al-jāmiʿ (مسجد الجامع) in construct form, just as one says 'al-ḥaqq al-yaqīn' and 'ḥaqq al-yaqīn' meaning 'masjid al-yawm al-jāmiʿ' and 'ḥaqq al-shayʾ al-yaqīn' — for putting a thing in construct with itself is not permissible except on this interpretation; one does not say 'this is Zayd the jurist' [in construct form]. Al-Farrāʾ used to say: the Arabs put a thing in construct with itself when the two expressions differ [in form], as the poet said: 'So I said, save its hide (najā al-jild) from it, for indeed / a hump and its withers will satisfy you both from it...' — he put najā, which is the hide (jild), in construct with al-jild since the two wordings differ. Al-jamʿāʾ (الجمعاء), of livestock, is one from whose body nothing has been lost. Ajmaʿa bi-nāqatihi (أجمع بناقته) means he tied up her teats collectively (ṣarra akhlāfahā jamʿ).

    AI translation of the Arabic below

    جمعت الشئ المتفرق فاجتمع. والرجل المجتمع: الذي بلغ أشده. ولا يقال ذلك للنساء. ويقال للجارية إذا شبت: قد جمعت الثياب، أي قد لبست الدرع والخمار والملحفة. وتجمع القوم، أي اجتمعوا من ههنا وههنا. وجماع الناس بالضم: أخلاطهم، وهم الأشابة من قبائل شتى. ومنه قول ابن الاسلت (1) يصف الحرب: ثم تجلت ولنا غاية * من بين جمع غير جماع * والجمع: مصدر قولك جمعت الشئ. وقد يكون اسما لجماعة الناس، ويجمع على جموع، والموضع مجمع ومجمع، مثال مطلع ومطلع. والجمع أيضا: الدقل. يقال: ما أكثر الجمع في أرض بني فلان: لنخل يخرج من النوى ولا يعرف اسمه. ويقال أيضا: للمزدلفة: جمع، لاجتماع الناس فيها. وجمع الكف بالضم، وهو حين تقبضها. يقال: ضربته بجمع كفي. وجاء فلان بقبضة ملء جمعه. قال الشاعر (1) : وما فعلت بي ذاك حتى تركتها * تقلب رأسا مثل جمعي عاريا * وتقول: أخذت فلانا بجمع ثيابه. وأمر بني فلان بجمع وجمع، أي لم يقتضها (2) . قالت دهناء بنت مسحل امرأة العجاج للعامل: " أصلح الله الأمير، إني منه بجمع "، أي عذراء لم يقتضني. وماتت فلانة بجمع وجمع (3) ، أي ماتت وولدها في بطنها. وجمعة من تمر، أي قبضة منه. ويوم الجمعة: يوم العروبة. وكذلك يوم الجمعة بضم الميم. ويجمع على جمعات وجمع. وأتان جامع، إذا حملت أول ما تحمل. وقدر جامعة، وهى العظيمة. والجامعة: الغل ; لأنها تجمع اليدين إلى العنق. والمسجد الجامع، وإن شئت قلت مسجد الجامع بالإضافة، كقولك: الحق اليقين وحق اليقين، بمعنى مسجد اليوم الجامع وحق الشئ اليقين ; لان إضافة الشئ إلى نفسه لا تجوز إلا على هذا التقدير. وكان الفراء يقول: العرب تضيف الشئ إلى نفسه لاختلاف اللفظين، كما قال الشاعر: فقلت انجوا عنها نجا الجلد إنه * سيرضيكما منها سنام وغاربه * فأضاف النجا، وهو الجلد، إلى الجلد لما اختلف اللفظان. والجمعاء من البهائم: التي لم يذهب من بدنها شئ. وأجمع بناقته، أي صر أخلافها جمع. قال الكسائي: يقال أجمعت الأمر وعلى الأمر، إذا عزمت عليه ; والأمر مجمع. ويقال أيضا: أجمع أمرك ولا تدعه منتشرا، قال الشاعر (1) : تهل وتسعى بالمصابيح وسطها * لها أمر حزم لا يفرق مجمع * وقال آخر: يا ليت شعري والمنى لا تنفع * هل أغدون يوما وأمري مجمع * وقوله تعالى: {فأجمعوا أمركم وشركاءكم} أي وادعوا شركاءكم، لأنه لا يقال أجمعت شركائي، إنما يقال جمعت. قال الشاعر: يا ليت زوجك (1) قد غدا * متقلدا سيفا ورمحا * أي وحاملا رمحا، لان الرمح لا يتقلد. وأجمعت الشئ: جعلته جميعا. ومنه قول أبى ذؤيب يصف حمرا: فكأنها بالجزع بين نبايع (2) * وأولات ذى العرجاء نهب مجمع * وأولات ذى العرجاء: مواضع، نسبها إلى مكان فيه أكمة عرجاء فشبه الحمر بإبل انتهبت وحزقت (3) من طوائفها. والمجموع: الذى جمع من ههنا وههنا وإن لم يجعل كالشئ الواحد. وفلاة مجمعة (4) : يجتمع القوم فيها ولا يتفرقون، خوف الضلال ونحوه، كأنها هي التي جمعتهم. واستجمع السيل: اجتمع من كل موضع. ويقال للمستجيش: استجمع كل مجمع. واستجمع الفرس جريا. وقال يصف سرابا. ومستجمع جريا وليس ببارح * تباريه في ضاحي المتان سواعده * وجمع: جمع جمعة، وجمع جمعاء في توكيد المؤنث. تقول: رأيت النسوة جمع غير مصروف، وهو معرفة بغير الالف واللام، وكذلك ما يجرى مجراه من التواكيد، لانه توكيد للمعرفة. وأخذت حقى أجمع في توكيد المذكر، وهو توكيد محض. وكذلك أجمعون وجمعاء وجمع، وأكتعون وأبتعون وأبصعون، لا يكون إلا تأكيدا تابعا لما قبله لا يبتدأ ولا يخبر به ولا عنه، ولا يكون فاعلا ولا مفعولا كما يكون غيره من التواكيد اسما مرة وتوكيدا أخرى، مثل نفسه وعينه وكله. وأجمعون: جمع أجمع. وأج …

  • Ibn Fāris · 395The letters jīm, mīm, and ʿayn form one root indicating the coming together (taḍāmm) of a thing.

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

    The letters jīm, mīm, and ʿayn form one root indicating the coming together (taḍāmm) of a thing. One says jamaʿtu al-shayʾ jamʿan (جمعت الشيء جمعا) [I gathered the thing]. Al-jimāʿ (الجماع) is a mixed group from various different tribes. Abū Qays said: — 'Then it dispersed, and we had a goal / from among a united group (jamʿ), not a mixed one (jimāʿ)...' It is said of a woman if she dies while there is a child in her womb: 'she died bi-jamʿ (بجمع)' [undelivered]. It is also said to mean that a woman dies without having been touched by a man; from this comes the saying of al-Dahnāʾ: 'Indeed I am from him bi-jamʿ (بجمع)' [untouched]. Al-jāmiʿ (الجامع) is a she-donkey the first time she conceives. A pot (qidr) that is jimāʿ (جماع) or jāmiʿah (جامعة) is one that is very large. Al-jamʿ (الجمع) is any variety of palm tree whose name is unknown; one says 'How abundant is al-jamʿ in the land of the Banū So-and-so,' referring to palms that grew from date-stones [of unknown origin]. It is said: 'I struck him bi-jumʿ kaffī (بجمع كفي)' or 'jumʿ kaffī' [with my clenched fist]. You say: nahb mujmaʿ (نهب مجمع) [plunder gathered together]. Abū Dhuʾayb said: — 'As though it, at al-Jazʿ, were the plunder-camels of the Nabāyiʿ / and those of Dhū al-Kharjāʾ, a gathered plunder (nahb mujmaʿ)...' You say: istajmaʿa al-faras jaryan (استجمع الفرس جريا) [the horse gathered itself for a run]. Jamʿ (جمع) of Mecca [i.e., Muzdalifah] is so named because of the gathering of people there, and likewise Yawm al-Jumʿah (يوم الجمعة) [Friday]. Ajmaʿtu ʿalā al-amr ijmāʿan (أجمعت على الأمر إجماعا) and ajmaʿtuhu (أجمعته) [I resolved/agreed upon the matter firmly]. Al-Ḥārith ibn Ḥillizah said: — 'They resolved firmly (ajmaʿū) upon their affair by night, and when / they woke up, there was clamor (ḍawḍāʾ) among them...' One says: falātun mujmaʿah (فلاة مجمعة), a desert wasteland in which people gather together and do not scatter for fear of getting lost. Al-jawāmiʿ (الجوامع) are fetters/shackles. Al-jamʿāʾ (الجمعاء) said of livestock or other animals is one from whose body nothing has been lost [i.e., whole, complete].

    AI translation of the Arabic below

    الجيم والميم والعين أصل واحد يدل على تضام الشيء يقال جمعت الشيء جمعا والجماع الأشابة من قبائل شتى وقال أبو قيس : — ثم تجلت ولنا غاية … من بين جمع غير جماع … ويقال للمرأة إذا ماتت وفي بطنها ولد ماتت بجمع ويقال هي أن تموت المرأة ولم يمسسها رجل ومنه قول الدهناء إني منه بجمع والجامع الأتان أول ما تحمل وقدر جماع وجامعة وهي العظيمة والجمع كل لون من النخل لا يعرف اسمه يقال ما أكثر الجمع في أرض بني فلان لنخل خرج من النوى ويقال ضربته بجمع كفي وجمع كفي وتقول نهب مجمع قال أبو ذؤيب : — وكأنها بالجزع جزع نبايع … وأولات ذي الخرجاء نهب مجمع … وتقول استجمع الفرس جريا وجمع مكة سمي لاجتماع الناس به وكذلك يوم الجمعة وأجمعت على الأمر إجماعا وأجمعته قال الحارث بن حلزة : — أجمعوا أمرهم بليل فلما … أصبحوا أصبحت لهم ضوضاء … ويقال فلاة مجمعة يجتمع الناس فيها ولا يتفرقون خوف الضلال والجوامع الأغلال والجمعاء من البهائم وغيرها التي لم يذهب من بدنها شيء

  • al-Rāghib · 502Al-jamʿ (الجمع) is the joining of a thing by bringing its parts near to one another;

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

    Al-jamʿ (الجمع) is the joining of a thing by bringing its parts near to one another; one says jamaʿtuhu fa-jtamaʿa (جمعته فاجتمع) [I gathered it and it became gathered]. God Almighty said: 'and the sun and moon are joined (wa-jumiʿa al-shamsu wa-l-qamaru)' [Q. al-Qiyāmah 75:9], 'and gathered [wealth] and hoarded it (jamaʿa fa-awʿā)' [Q. al-Maʿārij 70:18], 'who amasses wealth and counts it (jamaʿa mālan wa-ʿaddadahu)' [Q. al-Humazah 104:2]. He Almighty said: 'God will gather us together, then will judge between us in truth (yajmaʿu baynanā rabbunā thumma yaftaḥu baynanā bi-l-ḥaqq)' [Q. Sabaʾ 34:26]. He Almighty said: 'forgiveness from God and mercy are better than what they amass (khayrun mimmā yajmaʿūn)' [Q. Āl ʿImrān 3:157]. 'Say: even if mankind and jinn gathered together (law ijtamaʿat al-insu wa-l-jinnu)' [Q. al-Isrāʾ 17:88]. He Almighty said: 'so We gathered them together completely (fa-jamaʿnāhum jamʿan)' [Q. al-Kahf 18:99]. He Almighty said: 'Indeed God will gather together the hypocrites and disbelievers (inna Allāha jāmiʿu al-munāfiqīna wa-l-kāfirīna)' [Q. al-Nisāʾ 4:140]. 'And when they are with him upon a gathering matter (amr jāmiʿ)' [Q. al-Nūr 24:62], meaning: a matter of significance for whose sake the people gather, as though the matter itself gathered them. His Almighty's saying: 'That is a Day for which mankind will be gathered (mujmaʿun lahu al-nāsu)' [Q. Hūd 11:103], meaning: they will be gathered on it, similar to 'and warn of the Day of Gathering (yawm al-jamʿ)' [Q. al-Shūrā 42:7], and He Almighty said: 'the Day He will gather you for the Day of Gathering (yawma yajmaʿukum li-yawmi al-jamʿi)' [Q. al-Taghābun 64:9]. That which is gathered is called jamʿ, jamīʿ, or jamāʿah. He Almighty said: 'and what befell you on the day the two hosts met (yawma al-taqā al-jamʿān)' [Q. Āl ʿImrān 3:166]. He Almighty said: 'And indeed all — every one — gathered together will be brought before Us (wa-in kullun lammā jamīʿun ladaynā muḥḍarūn)' [Q. Yā Sīn 36:32]. Al-jimāʿ (الجماع) is said of disparate groups of people who have gathered together. The poet said: [entry continues]

    AI translation of the Arabic below

    الجمع: ضم الشيء بتقريب بعضه من بعض، يقال: جمعته فاجتمع، وقال عز وجل: وجمع الشمس والقمر [القيامة/ 9] ، وجمع فأوعى [المعارج/ 18] ، جمع مالا وعدده [الهمزة/ 2] ، وقال تعالى: يجمع بيننا ربنا ثم يفتح بيننا بالحق [سبأ/ 26] ، وقال تعالى: لمغفرة من الله ورحمة خير مما يجمعون [آل عمران/ 157] ، قل لئن اجتمعت الإنس والجن [الإسراء/ 88] ، وقال تعالى: فجمعناهم جمعا [الكهف/ 99] ، وقال تعالى: إن الله جامع المنافقين والكافرين [النساء/ 140] ، وإذا كانوا معه على أمر جامع [النور/ 62] ، أي: أمر له خطر يجتمع لأجله الناس، فكأن الأمر نفسه جمعهم. وقوله تعالى: ذلك يوم مجموع له الناس [هود/ 103] ، أي: جمعوا فيه، نحو: وتنذر يوم الجمع [الشورى/ 7] ، وقال تعالى: يوم يجمعكم ليوم الجمع [التغابن/ 9] ، ويقال للمجموع: جمع وجميع وجماعة، وقال تعالى: وما أصابكم يوم التقى الجمعان [آل عمران/ 166] ، وقال عز وجل: وإن كل لما جميع لدينا محضرون [يس/ 32] ، والجماع يقال في أقوام متفاوتة اجتمعوا. قال الشاعر:

  • Lisān · 711Jamaʿa al-shayʾa ʿan tafriqatin yajmaʿuhu jamʿan (جمع الشيء عن تفرقة يجمعه جمعا), and jammaʿahu (جمعه) and ajmaʿahu (أجمعه), fa-jtamaʿa (فاجتمع) and ijdamaʿa (اجدمع) — this latter being an assimilated variant form;

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

    Jamaʿa al-shayʾa ʿan tafriqatin yajmaʿuhu jamʿan (جمع الشيء عن تفرقة يجمعه جمعا), and jammaʿahu (جمعه) and ajmaʿahu (أجمعه), fa-jtamaʿa (فاجتمع) and ijdamaʿa (اجدمع) — this latter being an assimilated variant form; likewise tajammaʿa (تجمع) and istajmaʿa (استجمع). Al-majmūʿ (المجموع) is that which has been gathered from here and there, even if it has not been made into a single unified thing. Istajmaʿa al-sayl (استجمع السيل) means it gathered from every place. Jamaʿtu al-shayʾ (جمعت الشيء) means I brought it from here and there. Tajammaʿa al-qawm (تجمع القوم) also means they gathered from here and there. Mutajammaʿ al-baydāʾ (متجمع البيداء) is the greater part and dense middle of the desert; Muḥammad ibn Shuḥādh al-Ḍabbī said: 'Among young men, whenever the desert-plain's dense heart (al-baydāʾ) gathered together, / they did not falter, nor did they camp (yakhummū)' — he meant 'lam yukhayyimū' [they did not pitch camp], but elided [part of it] without regard for the vowel-change that would normally restore the elided element here; this is not required by analogy but is anomalous. A man is mujmiʿ (مجمع) or jammāʿ (جماع). Al-jamʿ (الجمع) is a noun for a group of people. Al-jamʿ is the verbal noun of jamaʿtu al-shayʾ. Al-jamʿ [also] means those who are gathered, its plural being jumūʿ (جموع). Al-jamāʿah (الجماعة), al-jamīʿ (الجميع), al-majmaʿ (المجمع), and al-majmaʿah (المجمعة) are like al-jamʿ; and they have used this even for things other than people, so that they say jamāʿat al-shajar (جماعة الشجر) [a cluster of trees] and jamāʁat al-nabāt (جماعة النبات) [a cluster of plants]. ʿAbd Allāh ibn Muslim read [in the Quranic verse]: 'until I reach the meeting-place of the two seas (majmaʿ al-baḥrayn)' [Q. al-Kahf 18:60] — this [vocalization pattern] is anomalous, like al-mashriq and al-maghrib, meaning it is irregular within the fa-ʿila yafʿalu pattern, just as al-mashriq and al-maghrib and similar words are irregular within that pattern; the place-name form is majmaʿ or majmiʿ, on the pattern of maṭlaʿ/maṭliʿ. Qawmun jamīʿ (قوم جميع) means gathered together. Al-majmaʿ (المجمع) can be a noun both for the people [gathered] and for the place in which they gather. In the ḥadīth: 'so he struck with his hand the meeting-point (majmaʿ) between my neck and my shoulder,' meaning the place where the two meet; likewise majmaʿ al-baḥrayn (مجمع البحرين) is where the two seas meet. It is said: 'May God prolong the jumʿah (جمعة) [closeness/union] between you two,' just as one says 'May God prolong the ulfah (unity) between you two.' Amr jāmiʿ (أمر جامع) is a matter that gathers people together. In the revelation: 'and when they are with him on a gathering matter (amr jāmiʿ), they do not depart until they seek his permission' — al-Zajjāj said: some have said this refers to Friday [gathering]; he said: rather — and God knows best — God Almighty commanded the believers, when they are with His Prophet (peace be upon him) in something requiring collective assembly such as war and the like, which requires gathering for it, that they should not depart without seeking his permission. The saying of ʿUmar ibn ʿAbd al-ʿAzīz (God be pleased with him): 'I am amazed at one who corrects people's grammar — how does he not know jawāmiʿ al-kalim (جوامع الكلم) [comprehensive/concise speech]?' — meaning: how does he not restrict himself to conciseness and leave off superfluous speech; this is derived from the saying of the Prophet (peace and blessings be upon him): 'I have been given jawāmiʿ al-kalim,' meaning the Quran and what God Almighty, in His subtlety, gathered of abundant meanings into few words, such as His saying: 'Take what is given freely, and enjoin what is good, and turn away from the ignorant' [Q. al-Aʿrāf 7:199]. And regarding his description (peace be upon him): that he used to speak with comprehensive [speech]... [entry continues]

    AI translation of the Arabic below

    جمع الشيء عن تفرقة يجمعه جمعا وجمعه وأجمعه فاجتمع واجدمع، وهي مضارعة، وكذلك تجمع واستجمع. والمجموع: الذي جمع من هاهنا وهاهنا وإن لم يجعل كالشيء الواحد. واستجمع السيل: اجتمع من كل موضع. وجمعت الشيء إذا جئت به من هاهنا وهاهنا. وتجمع القوم: اجتمعوا أيضا من هاهنا وهاهنا. ومتجمع البيداء: معظمها ومحتفلها؛ قال محمد بن شحاذ الضبي: في فتية كلما تجمعت البيداء، ... لم يهلعوا ولم يخموا أراد ولم يخيموا، فحذف ولم يحفل بالحركة التي من شأنها أن ترد المحذوف هاهنا، وهذا لا يوجبه القياس إنما هو شاذ؛ ورجل مجمع وجماع. والجمع: اسم لجماعة الناس. والجمع: مصدر قولك جمعت الشيء. والجمع: المجتمعون، وجمعه جموع. والجماعة والجميع والمجمع والمجمعة: كالجمع وقد استعملوا ذلك في غير الناس حتى قالوا جماعة الشجر وجماعة النبات. وقرأ عبد الله بن مسلم: حتى أبلغ مجمع البحرين ، وهو نادر كالمشرق والمغرب، أعني أنه شذ في باب فعل يفعل كما شذ المشرق والمغرب ونحوهما من الشاذ في باب فعل يفعل، والموضع مجمع ومجمع مثال مطلع ومطلع، وقوم جميع: مجتمعون. والمجمع: يكون اسما للناس وللموضع الذي يجتمعون فيه. وفي الحديث: فضرب بيده مجمع بين عنقي وكتفي أي حيث يجتمعان، وكذلك مجمع البحرين ملتقاهما. ويقال: أدام الله جمعة ما بينكما كما تقول أدام الله ألفة ما بينكما. وأمر جامع: يجمع الناس. وفي التنزيل: وإذا كانوا معه على أمر جامع لم يذهبوا حتى يستأذنوه ؛ قال الزجاج: قال بعضهم كان ذلك في الجمعة قال: هو، والله أعلم، أن الله عز وجل أمر المؤمنين إذا كانوا مع نبيه، صلى الله عليه وسلم، فيما يحتاج إلى الجماعة فيه نحو الحرب وشبهها مما يحتاج إلى الجمع فيه لم يذهبوا حتى يستأذنوه. وقول عمر بن عبد العزيز، رضي الله عنه: عجبت لمن لاحن الناس كيف لا يعرف جوامع الكلم؛ معناه كيف لا يقتصر على الإيجاز ويترك الفضول من الكلام، وهو من قول النبي، صلى الله عليه وسلم: أوتيت جوامع الكلم يعني القرآن وما جمع الله عز وجل بلطفه من المعاني الجمة في الألفاظ القليلة كقوله عز وجل: خذ العفو وأمر بالعرف وأعرض عن الجاهلين. وفي صفته، صلى الله عليه وسلم: أنه كان يتكلم بجوامع الكلم أي أنه كان كثير المعاني قليل الألفاظ. وفي الحديث: كان يستحب الجوامع من الدعاء ؛ هي التي تجمع الأغراض الصالحة والمقاصد الصحيحة أو تجمع الثناء على الله تعالى وآداب المسألة. وفي الحديث: قال له أقرئني سورة جامعة، فأقرأه: إذا زلزلت ، أي أنها تجمع أشياء من الخير والشر لقوله تعالى فيها: فمن يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يره. وفي الحديث: حدثني بكلمة تكون جماعا، فقال: اتق الله فيما تعلم ؛ الجماع ما جمع عددا أي كلمة تجمع كلمات. وفي أسماء الله الحسنى: الجامع؛ قال ابن الأثير: هو الذي يجمع الخلائق ليوم الحساب، وقيل: هو المؤلف بين المتماثلات والمتضادات في الوجود؛ وقول امرئ القيس: فلو أنها نفس تموت جميعة، ... ولكنها نفس تساقط أنفسا إنما أراد جميعا، فبالغ بإلحاق الهاء وحذف الجواب للعلم به كأنه قال لفنيت واستراحت. وفي حديث أحد: وإن رجلا من المشركين جميع اللأمة أي مجتمع السلاح. والجميع: ضد المتفرق؛ قال قيس بن معاذ وهو مجنون بني عامر: فقدتك من نفس شعاع، فإنني ... نهيتك عن هذا، وأنت جميع «1» وفي الحديث: له سهم جمع أي له سهم من الخير جمع فيه حظان، والجيم مفتوحة، وقيل: أراد بالجمع الجيش أي كسهم الجيش من الغنيمة. والجميع: الجيش؛ قال لبيد: في جميع حافظي عوراتهم، ... لا يهمون بإدعاق الشلل والجميع: الحي المجتمع؛ قال لبيد: عريت، وكان بها الجميع فأبكروا ... منها، فغودر نؤيها وثمامها وإبل جماعة: مجتمعة؛ قال: لا مال إلا إبل جماعه، ... مشربها الجية أو نقاعه والمجمعة: مجلس الاجتماع؛ قال زهير: وتوقد ناركم شررا ويرفع، ... لكم في كل مجمعة، لواء والمجمعة: الأرض القفر. والمجمعة: ما اجتمع من الرمال وهي المجامع؛ وأنشد: بات إلى نيسب خل خادع، ... وعث النهاض، قاطع المجامع بالأم أحيانا وبالمشايع المشايع: الدليل الذي ينادي إلى الطريق يدعو إليه. وفي الحديث: فجمعت علي ثيابي أي لبست الثياب التي يبرز بها إلى الناس من الإزار والرداء والعمامة والدرع والخمار. وجمعت المرأة الثياب: لبست الدرع والملحفة والخمار، يقال ذلك للجارية إذا شبت، يكنى به عن سن الاستواء. والجماعة: عدد كل شيء وكثرته. وفي حديث أبي ذر: ولا جماع لنا فيما بعد أي لا اجتماع لنا. وجماع الشيء: جمعه، تقول: جماع الخباء الأخبية لأن الجماع ما جمع عددا. يقال: الخمر جماع الإثم أي مجمعه ومظنته. وقال الحسين «2»، رضي الله عنه: اتقوا هذه الأهواء التي جماعها الضلالة وميعادها النار ؛ وكذلك الجميع، إلا أنه اسم لازم. والرجل المجتمع: الذي بلغ أشده ولا يقال ذلك للنساء. واجتمع الرجل: استوت لحيته وبلغ غاية شبابه، ولا يقال ذلك للجارية. ويقال للرجل …

  • Lane · 1876English, synthesising the classical dictionaries.

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

    جَمَعَ

    1. جَمَعَ, (S, Mgh, Msb,) aor. جَمَعَ , (Mgh, TA,) inf. n. جَمْعٌ, (S, Mgh, Msb, K,) He collected; brought, or gathered, together; gathered up; assembled; congregated; mustered; drew together; or contracted; (Mgh, Er-Rághib, B, K; *) a thing; (Er-Rághib, Msb, B;) so that the several parts or portions became near together; (Er-Rághib, B;) or a thing in a scattered, or dispersed, state; (Fr, S;) and a number of men; (Fr;) as also جمّع; [or this has only an intensive signification;] and اجمع. (TA.) [See also the inf. n., جَمْعٌ, below; and] see 2; and 10. [جَمَعَ بَيْنَهُمَا He brought them two together, into a state of union, after separation; and particularly, reconciled them; conciliated them: and he, or it, united, connected, or formed a connexion between, them two: see 3 (last sentence) in art. دنو.] جَمَعَ عَلَيْهِ ثِيَابَهُ He put on, or attired himself with, his clothes. (TA.) جَمَعَتِ الجَارِيَةُ The girl put on the دِرْع and the خِمَار and the مِلْحَفَة; (S, TA;) i. e., (tropical:) became a young woman; (S, K, TA;) became full-grown. (TA.) مَا جَمَعْتُ بِٱمْرَأَةٍ قَطُّ, and عَنِ ٱمْرَأَةٍ, (assumed tropical:) I have never gone in to a woman; or I have never had a woman conducted to me as my bride. (Ks, K.) فَٱجْمَعُوا كَيْدَكُمْ, and فَجَمَعَ كَيْدَهُ: see 4. جَمَعَ أَمْرَهُ: see 4. [جَمَعَ also signifies He composed, arranged, or settled, a thing, or an affair; as in the phrase جَمَعَ ٱللّٰهُ شَمْلَهُ: see art. شمل. Also It comprised, comprehended, or contained.] Also He pluralized a word; made it to have a plural, or plurals. (The Lexicons passim.)

    جمّع

    2. جمّع, (Fr, Msb,) inf. n. تَجْمِيعٌ, (K,) He collected; brought, or gathered, together; gathered up; assembled; congregated; mustered; drew together; or contracted; [thus I render جَمَعَ, as explained above;] much; with much, or extraordinary, energy, or effectiveness, or the like; vigorously; or well. (Bd in civ. 2; Msb, K.) Thus in the Kur [civ. 2], الَّذِى جَمَّعَ مَالًا وَعَدَّدَهُ (S, * Bd) Who hath collected much wealth, and hath made it a provision for the casualties of fortune, or reckoned it time after time: (Bd:) [or who hath amassed, or accumulated, wealth, &c.:] or who hath gained, acquired, or earned, wealth, &c.; thus differing from جَمَعَ, explained above: but it is allowable to say مَالًا جَمَعَ, without teshdeed; (Fr;) and thus it is [generally] read in this passage of the Kur. (Bd.) See also 1. حَمَّعَتْ, (TA,) inf. n. as above, (K,) She (a hen) collected her eggs in her belly. (K, TA.) جَمَّعُوا, (inf. n. as above, S,) They were present on the Friday, (S, Mgh, Msb,) or with the congregation [then collected], (Mgh,) and performed the prayers [with the congregation] on that day. (S, Mgh.) Hence the saying, أَوَّلُ جُمْعَةٍ جُمِّعَتْ فِى الإِسْلَامُ بَعْدَ المَدِينَةِ بِجُؤَاثِى [The first Friday that was observed by the performance of congregational prayer in the time of El-Islám, after the observance thereof in El-Medeeneh, was in Ju-áthà]. (TA.)

    جامعهُ عَلَى أَمْرِ كَذَا

    3. جامعهُ عَلَى أَمْرِ كَذَا, (S, K,) inf. n. مُجَامَعَةٌ (TK) [and جِمَاعٌ], He combined with him, (مَعَهُ اجتمع, S, K, TA,) and aided him, (TA,) to do such a thing. (S, * K, * TA.) It is said in a trad. of Aboo-Dharr, وَلَا جِمَاعَ لَنَا فِيمَا بَعْدُ i. e. لَنَا لَاٱجْتِمَاعَ [which may mean Nor any combining, or nor any coming together, for us afterwards: see 8]. (TA.) جامع ٱمْرَأَتَهُ, (Msb,) inf. n. مُجَامَعَةٌ (S, Msb, K) and جِمَاعٌ, (Mgh, Msb,) (tropical:) He lay with his wife; compressed her. (S, * Mgh, * Msb, K. *) [The latter inf. n. is the more common as meaning Coïtus conjugalis, or the act of compressing]. اِسْتَأْجَرَ الأَجِيرَ مُجَامَعةً, and جِمَاعًا, He hired the hireling for a certain pay every week. (Lh, * TA.)

    اجمع

    4. اجمع: see 1. أَجْمَعْتُ الشَّىْءَ signifies I put the thing together; such, for instance, as spoil, or plunder. (S.) You say, أَجْمَعْتُ النَّهْبِ, meaning I collected together from every quarter the camels taken as spoil from the people to whom they belonged, and drove them away: (AHeyth:) or إِجْمَاعٌ signifies [simply] the driving of camels together, or collectively. (K.) الإِجْمَاعُ also signifies The composing and settling a thing which has been discomposed [and unsettled]; as an opinion upon which one determines, resolves, or decides: (TA:) or جَعْلُ الأَمْرِ جَمِيعًا بَعْدَ تَفَرُّقِهِ, (AHeyth, K,) i. e. the determining, resolving, or deciding, upon an affair, so as to make it firmly settled, [after it had been unsettled in the mind, or] after considering what might be its issues, or results, and saying at one time, I will do thus, and at another time, I will do thus. (AHeyth.) You say, أَجْمَعْتُ الأَمْرَ, (Ks, S, Mgh, * Msb, K,) and عَلَى الأَمْرِ, (Mgh, * Msb, K,) I determined, resolved, or decided, upon the affair; (Ks, S, Mgh, * Msb, K;) as though I collected myself, or my mind, for it; (TA;) as, for instance, a journeying, and a fasting, (Mgh, Msb,) and a going forth, and a tarrying or an abiding; (TA;) and in like manner, أَمْرَهُ جَمَعَ He determined, resolved, or decided, upon his affair; as, for instance, a fasting: (TA:) and أَجْمَعْتُ الرَّأْىِ I determined, or settled, the opinion. (TA.) You say also, أَجْمِعْ أَمْرَكَ وَلَا تَدَعْهُ مُنْتَشِرًا [Determine thou, or decide, upon thine affair, and do not leave it unsettled]. (S.) The saying, in the Kur [x. 72], فَأَجْمَعُوا أَمْرَكُمْ وَشُرَكَآءَ كُمْ means Then determine ye, or resolve, or decide, upon your affair, (Fr, Ibn-'Arafeh, Bd,) and prepare for it, (Fr,) or اِجْعَلُوهُ جَمِيعًا, [which has the former of these meanings, as shown above,] (AHeyth,) and call ye your companions, (Fr, S, Bd, K,) شركاءكم being governed in the accus. case by the verb understood, (Bd, TA,) becanse the verb in the text is not used with شركاء for its object, (S, K,) but only the unaugmented verb: (S:) or the meaning is then determine ye, with your companions, upon your affair; (Bd, K;) so says Aboo-Is-hák, adding that what Fr says is erroneous: (TA:) or then determine ye upon your affair and the affair of your companions, for وَأَمْرَ شُرَكَائِكُمْ. (Bd.) It is also said that the phrase, in the Kur [xx. 67], فَأَجْمِعُوا كَيْدَكُمْ means Therefore determine ye, or resolve, or decide, upon your artifice, or stratagem: (TA:) but some read كَيْدَكُمْ فَٱجْمَعُوا, (Bd, TA,) meaning therefore combine ye all your artifice; leave nothing thereof unexerted; (TA;) and this latter reading is favoured by the phrase كَيْدَهُ فَجَمَع [in verse 62 of the same ch.]. (Bd.) Also The agreeing, or uniting, in opinion. (K, * TA.) You say, أَجْمَعُوا عَلَى الأَمْرِ meaning They agreed, or were of one mind or opinion, upon, or respecting, the affair; (Mgh, Msb;) [and so عَلَيْهِ اجتمعوا; and عليه تجمّعوا.] Also The preparing [a thing], or making [it] ready; syn. الإِعْدَادُ. (K, TA. [In the CK, erroneously, الاَعْدَادُ.]) You say, أَجْمَعْتُ كَذَا I prepared, or made ready, such a thing. (TA.) And أَجْمِعُوا أَمْرَكُمْ Prepare ye for your affair. (Fr.) Also The binding the teats of a she-camel all together with the صِرَار, q. v. (K.) You say, اجمع بِالنَّاقَةِ, (S, TA,) and اجمع النَّاقَةِ, (TA,) He so bound the teats of the she-camel; (S, TA;) and so أَكْمَشَ بِهَا. (TA.) Also The drying [a thing]; drying [it] up; making [it] dry; syn. التَّجْفِيفُ وَالإِيبَاسُ. (K TA. [In the CK, erroneously, التَخْفُيفُ والاِيْناسُ.]) Hence the saying of Aboo-Wejzeh Es-Saadee, i.e. [And the vehement mid-day-heats] dried up every pool left by a torrent [of the hard and elevated grounds and of the soft and even ground]. (TA.) اجمع المَطَرُ الأَرْضِ The rain made the whole of the land, both its soft tracts and its hard tracts, to flow: (K:) and in like manner you say, أَجْمَعَتِ الأَرْضُ سَائِلَةً The land flowed in its soft tracts [as well as in its hard tracts; i. e., in every part]. (TA.) [See also 10.]

    تَجَمَّعَ

    5: see 8, in three places: and see also 4, latter half.

    انجمع عَنِ النَّاسِ

    7. انجمع عَنِ النَّاسِ [He withdrew himself from men]. (TA in art. قبض.)

    اجتمع

    8. اجتمع It (a thing in a scattered or dispersed state, S, and a number of men, Msb, [and a number of things,]) became collected, brought together, gathered together, gathered up, assembled, congregated, mustered, drawn together, or contracted; or it collected, collected itself together, gathered itself together, came together, assembled, congregated, drew itself together, contracted itself; coalesced; combined; (K, TA;) so that the several parts or portions became near [or close] together; (TA;) as also اِجْدَمَعَ, (K,) with د [substituted for the ت]; (TA;) and تجمّع and استجمع signify the same: (Msb, K:) and تجمّعوا signifies they became collected, &c., [from several places, or] hence and thence. (S, K:) [See also 10.] You say also, اجتمع مَعَهُ (Mgh) and بِهِ (Msb) [meaning He was, or became, in company with him; came together with him; met with him; met him; had a meeting, or an interview, with him]. And اجتمع مَعَهُ عَلَى أَمْرِ كَذَا: (S, K:) see 3, first sentence: and see the sentence there next following. And in like manner, عَلَى تجمّعوا فُلَانٍ They combined, conspired, or leagued, together against such a one. (Ibn-Buzurj, TA in art. ضفر.) [See also اجتمعوا عَلَى الأَمْرِ in 4, latter half.] You also say, اِجْتَمَعَتِ آرَاؤُهُمْ عَلَى الأَمْرِ [Their opinions agreed together, or were in unison, upon, or respecting, the affair]. (Er-Rághib.) And اِجْتَمَعَتْ شَرَائِطُ الإِمَامَةِ The conditions of the office of Imám occurred together [or were combined, or they coexisted, in such a case]; as also اِسْتَجْمَعَتْ. (Msb: [but it is implied in the Mgh that the latter verb in this sense is not of established authority.]) [See a similar ex. voce ارتفع.] [He, or it, was, or became, compact in make or frame, compressed, contracted, or the like. And hence,] He (a man) attained to his full state of manly vigour, and his beard became fullgrown. (K, TA.) The verb is not thus used in speaking of a woman. (S, TA.) [Hence also,] اجتمع فِى الحَاجَةِ [He was quick and vigorous in executing the needful affair, or in accomplishing that which was wanted; as though he compacted his frame, and collected all his energy: see مَشَى مُجْتَمِعًا, below: and see also 10]. (TA in art. كمش.) [Hence also,] اِجْتَمَعَتِ القِدْرُ The cooking-pot boiled. (Z, TA.) [Hence also, اجتمع said of a thing, or an affair, It was, or became, composed, arranged, or settled.]

    إِسْتَجْمَعَ

    10: استجمع كُلَّ مَجْمَعٍ [He desired, or demanded, the collecting together of every body of soldiers; or he summoned together every body of soldiers]: said of him who demands, or summons, armies, or military forces. (S, TA.) [But this usage of the verb is perhaps post-classical: for Mtr says,] With respect to the saying of ElAbeewardee, [A north wind, cold and vehement, inviting to collect themselves together the she-camels whose milk has dried up, they having passed seven or eight months since bringing forth, or since pregnancy], it seems that he has compared this verb with the generality of others of the same class, [and so derived the meaning in which he has here used it,] or that he heard it [in that sense] from the people of the cities, or towns, or villages, and cultivated lands. (Mgh.) استجمع used intransitively is syn. with اجتمع, which see in two places, and تجمّع. (Msb, K.) استجمع السَّيْلُ The torrent collected itself together from every place. (S, Mgh, K.) استجمع الوَادِى The valley flowed in every place thereof. (TA.) [See also 4, last signification.] اِسْتَجْمَعَتْ لَهُ أُمُورُهُ His affairs, or circumstances, all combined in a manner pleasing to him. (Mgh, K.) استجمع الفَرَسُ جَرْيًا (S, Mgh, K) The horse exerted all his force, or energy, in running: (K, TA:) the last word is here in the accus. case as a specificative. (Mgh.) You say also, اِسْتَجْمَعُوا لَهُمْ, meaning They exerted [all] their strength, force, or energy, for fighting them: and hence, لَكُمْ إِنَّ النَّاسِ قَدْ جَمَعُوا [app. meaning Verily the men, or people, have exerted all their strength for fighting you]. (A, TA.) استجمع القَوْمُ The people, or company of men, all went away, not one of them remaining; like as one says of a valley flowing in every place thereof. (TA.) استجمع البَقْلُ The herbs, or leguminous plants, all dried up. (TA.)

    جَمْعٌ

    جَمْعٌ inf. n. of 1. (S, &c.) [Hence,] يَوْمُ الجَمْعِ The day of resurrection [when all mankind will be collected together]. (IDrd, K.) Also, without the article ال, A name of El-Muzdelifeh [between 'Arafát and Minè]; (S, Mgh, Msb, K;) determinate, like عَرَفَاتُ: (TA:) so called because people collect themselves there; (S, Msb;) or because Adam there met with Eve (Mgh, Msb) after they had fallen [from Paradise]: (TA:) [or, app., a name of the tract from 'Arafát to Minè inclusive of these two places: and hence,] يَوْمُ جَمْعٍ the day of 'Arafeh [when the pilgrims halt at Mount 'Arafát]: and أَيَّامُ جَمْعٍ the days of Minè. (IDrd, K.) As an inf. n. used as a subst., properly so termed, (S, * Mgh, Msb,) it also signifies A collection; a number together; an assembly; a company, troop, congregated or collective body, party, or group; a mass; syn. جَمَاعَةٌ, (S, Mgh, L, Msb, K,) of men; (S, L, K;) as also مَجْمَعٌ (L, Msb, TA) and مَجْمِعٌ (Msb) and مَجْمَعَةٌ (L, TA) and جَمِيعٌ: (O, K:) but جَمَاعَةٌ is also used as signifying a collection, a number together, or an assemblage, of other things than men; [of beasts, as camels, horses and the like, bulls and cows, and antelopes, gazelles, &c., i. e. a herd, troop, or drove; of dogs, i. e. a pack; of sheep and goats, i. e. a flock; of birds, i. e. a flock or bevy; of bees, and locusts, &c., i. e. a swarm;] and even of trees, and of plants; (L, TA;) it signifies a collection, or an assemblage, or aggregate, of any things, consisting of many and of few; (Msb;) [as also مَجْمُوعٌ and مَجْمَعٌ;] a number, a plurality, and a multitude, of any things: (TA:) the pl. of جَمْعٌ is جُمُوعٌ. (S, Mgh, Msb, K.) And particularly, An army; a military force; (TA;) as also جَمِيعٌ. (S, K.) Whence the phrase, in a trad., لَهُ سَهْمٌ جَمْعٌ, [or, more probably, سَهْمُ جَمْعٍ,] meaning For him or shall be, the like of an army's share of the spoil. (TA.) Also The plural of a thing [or word; i. e. a proper plural, according to the grammarians; and also applied by the lexicologists to a quasi-plural noun, which the grammarians distinguish by the terms اِسْمُ جَمْعٍ and جَمْعٌ لُغَوِىٌّ]; and so جِمَاعٌ, (S, K,) and جَمِيعٌ, except that this last is what is termed اِسْمٌ لَازِمٌ [app. meaning a subst. which does not govern another as its complement in the gen. case like as جَمْعٌ and جِمَاعٌ do, being thus likened to what is termed فِعْلٌ لَازِمٌ, i. e. an intransitive verb; so that you say of الخِبَآءُ, for instance, الجَمِيعُ الأَخْبِيَةُ the plural is الاخبية; for in this manner I always find it used when it has this signification, which is frequently the case in several of the older lexicons, and in some others; not جَمِيعُ الخِبَآءِ الأَخْبِيَةُ]; (TA;) [whereas] you say, [جَمْعُ الخِبَآءِ الأَخْبِيَةُ and] جِمَاعُ الخِبَآءِ الأَخْبِيَةُ, (S, K,) i. e. the جَمْع [or plural] of الخباء is الخِبَآءِ; (K) for الجِمَاعُ is what comprises a number [of things]. (S, K.) See also this last word below. And see also the next paragraph, in three places. The worst sort of dates; (S, Mgh, Msb, K;) because they are collected together and mixed, (Mgh, Msb,) from among the dates of fifty palm-trees: (Mgh:) and afterwards, by predominant usage, [any] bad dates: (Mgh, * Msb:) or a certain kind of dates (K, TA) mixed together, of several sorts, not in request, and not mixed but for their badness: (TA:) or it signifies, (Mgh, K,) or signifies also, (S, Msb,) palm-trees (As, S, Mgh, Msb, K) of any kind, (As, Mgh, Msb,) growing from the date-stones, (S, K,) of which the name is unknown. (As, S, Mgh, Msb, K.) Red gum; (Ibn-'Abbád, K;) [app. because collected and mixed with gum of lighter colour.] The milk of any camel having her udder bound with the صِرَار [q. v.]; ([i. e. the milk that collects in the udder so bound;] that of any camel not having her udder bound therewith is called فُوَاقٌ;) as also جَمِيعٌ. (K.)

    الجُمْعُ

    الجُمْعُ, (TA, and EM p. 102,) and جُمْعُ الكَفِّ, (S, Msb, K,) and الكَفِّ جِمْعُ, (Msb, K, and so in the margin of a copy of the S, as mentioned in the TA,) and الكَفِّ جَمْعُ, (Msb,) The fist; the hand clinched; (S, Msb, K;) the hand with the fingers put together and contracted in the palm: (TA, * and EM ubi suprà:) pl. أَجْمَاعٌ. (K.) You say, ضَرَبْتُهُ بِجُمْعِ كَفِّى I beat him, or struck him, with my fist. (S, Msb. *) And ضَرَبُوهُ بِأَجْمَاعِهِمْ They beat him, or struck him, with their [clinched] hands. (TA.) And جَآءَ فُلَانٌ بِقُبْضَةٍ مِلْءٍ جُمْعِهِ Such a one came with a quantity in his grasp as much as filled his clinched hand. (S, TA.) And جُمْعُ الكَفِّ signifies [also] The quantity that a hand grasps, of money &c. (Ham p. 778.) أَخَذْتُ فُلَانًا بِجُمْعِ ثِيَابِهِ, (S, Msb, *) and بِجَمْعِ ثِيَابِهِ, (Msb,) i. e. [I took, or seized, such a one] by the part where his garments met together. (Msb.) أَمْرُهُمْ بِجُمْعِ, and بِجِمْعٍ, (tropical:) Their affair, or case, is concealed, (S, K,) undivulged by them, and unknown by any one [beside them]. (S, TA.) ذَهَبَ الشَّهْرُ بِجُمْعٍ, and بِجِمْعٍ, The month passed away wholly; all of it. (K, TA.) هِىَ مِنْ زَوْجِهَا بِجُمْعٍ, (S, Mgh, K,) and بِجِمْعٍ, (S, K,) She is as yet undevirginated, or undeflowered, (S, Mgh, K,) by her husband. (S, Mgh.) And طُلِّقَتْ بِجُمْعٍ, or بِجِمْعٍ, She was divorced being yet a virgin. (TA.) And مَاتَتْ بِجُمْعٍ, (S, Mgh, Msb, K,) and بِجِمْعٍ, (Ks, S, Msb, K,) and بِجَمْعٍ, (K,) She died a virgin: (Mgh, Msb, K:) or it signifies, (S, K,) or signifies also, (Mgh, Msb,) she died being with child; (AZ, S, Mgh, Msb, K;) whether suffering the pains of parturition or not: (AZ:) or heavy with child: (K:) occurring in the first sense, (Mgh, TA,) or, as some say, in the last, (TA,) in a trad., in which it is said that a woman who so dies is a martyr: (Mgh, TA:) it properly signifies she died with something comprised in her, not separated from her, whether it were a burden in the womb, or her maidenhead: (Sgh:) [the pl. is أَجْمَاعٌ; for] you say, مَاتَتِ النِّسَآءُ بِأَجْمَاعٍ The women died [being virgins: or] being with child. (AZ.) You say also, نَاقَةٌ جُمْعٌ A she-camel with young. (TA.) And اِمْرَأَةٌ جَامِعٌ A woman with child. (TA.)

    جِمْعٌ

    جِمْعٌ: see the next preceding paragraph, in six places.

    جُمَعٌ

    جُمَعٌ pl. of جَمْعَآءُ, fem. of أَجْمَعُ [q. v.].

    Lane, Arabic-English Lexiconread Lane's entry online ↗
Technical definitions10 · Ibn ʿArabī’s Iṣṭilāḥ, al-Jurjānī’s Taʿrīfāt
  • الجمع

    اشارة الى حق بلا خلق.

    Al-jamʿ (الجمع): a pointer/indication toward the Real (al-Ḥaqq) without [reference to] creation.

    Ibn ʿArabī, Iṣṭilāḥ al-Ṣūfiyya, line 91 ↗

  • جمع الجمع

    الاستهلاك بالكلية فى الله.

    Jamʿ al-jamʿ (جمع الجمع) [the gathering of the gathering]: complete annihilation (al-istihlāk bi-l-kulliyyah) in God.

    Ibn ʿArabī, Iṣṭilāḥ al-Ṣūfiyya, line 93 ↗

  • الاجتماع

    تقارب أجسام بعضها من بعض.

    Al-ijtimāʿ (الاجتماع) [combination]: the mutual proximity of bodies to one another.

    al-Jurjānī, al-Taʿrīfāt, line 112 ↗

  • اجتماع الساكنين على حدة

    وهو جائز، وهو ما كان الأول حرف مد، أو لا يكون الثاني مدغما فيه. كدابة، وخويصة، وفي تصغير خاصة.

    Ijtimāʿ al-sākinayn ʿalā ḥiddah (اجتماع الساكنين على حدة) [the combination of two quiescent letters, each separately valid]: this is permissible; it is when the first is a letter of prolongation (ḥarf madd), or the second is not assimilated into it — as in dābbah (دابة), khuwayṣah (خويصة), and in the diminutive of khāṣṣah (خاصة).

    al-Jurjānī, al-Taʿrīfāt, line 113 ↗

  • اجتماع الساكنين على غير حدة

    وهو غير جائز، وهو ما كان على خلاف الساكنين على حدة، وهو إما ألا يكون الأول حرف مد، أو لا يكون الثاني مدغما فيه.

    Ijtimāʿ al-sākinayn ʿalā ghayr ḥiddah (اجتماع الساكنين على غير حدة) [the combination of two quiescent letters not each separately valid]: this is not permissible; it is the opposite of the former case, namely when the first is not a letter of prolongation, or the second is not assimilated into it.

    al-Jurjānī, al-Taʿrīfāt, line 115 ↗

  • الإجماع

    في اللغة العزم والاتفاق، وفي الاصطلاح: اتفاق المجتهدين في أمة محمد -عليه الصلاة والسلام- في عصر على أمر ديني.

    Al-ijmāʿ (الإجماع) [consensus]: linguistically, firm resolve and agreement; and technically: the agreement of the mujtahids of the nation of Muḥammad (peace and blessings be upon him) in a given era on a matter of religion.

    al-Jurjānī, al-Taʿrīfāt, line 118 ↗

  • الإجماع

    العزم التام على أمر من جماعة أهل الحل والعقد.

    Al-ijmāʿ (الإجماع): complete and firm resolve on a matter by the people who have authority to loose and bind (ahl al-ḥall wa-l-ʿaqd).

    al-Jurjānī, al-Taʿrīfāt, line 120 ↗

  • الإجماع المركب

    عبارة عن الاتفاق في الحكم مع الاختلاف في المأخذ، لكن يصير الحكم مختلفا فيه بفساد أحد المأخذين، مثاله: انعقاد الإجماع على انتقاض الطهارة عند وجود القيء والمس معا، لكن مأخذ الانتقاض عندنا القيء، وعند الشافعي: المس، فلو قدر عدم كون القيء ناقضا، فنحن لا نقول بالانتقاض، فلم يبق الإجماع، ولو قدر عدم كون المس ناقضا، فالشافعي لا يقول بالانتقاض، فلم يبق الإجماع أيضا.

    Al-ijmāʿ al-murakkab (الإجماع المركب) [compound consensus]: an expression for agreement in the ruling (ḥukm) together with disagreement in its basis (maʾkhadh); however, the ruling becomes disputed if one of the two bases is shown to be invalid. Example: consensus was formed that ritual purity is invalidated when both vomiting and [genital] touching occur together, but the basis for invalidation according to us is the vomiting, while according to al-Shāfiʿī it is the touching. So if it were supposed that vomiting were not invalidating, we would not hold that purity is invalidated — so the consensus would no longer stand; and if it were supposed that touching were not invalidating, al-Shāfiʿī would not hold that purity is invalidated — so likewise the consensus would no longer stand.

    al-Jurjānī, al-Taʿrīfāt, line 121 ↗

  • أحدية الجمع

    معناه لا تنافيه الكثرة.

    al-Jurjānī, al-Taʿrīfāt, line 186 ↗

  • جامع الكلم

    ما يكون لفظه قليلا ومعناه جزيلا، كقوله صلى الله عليه وسلم: "حفت الجنة بالمكاره، وحفت النار بالشهوات". وقوله صلى الله عليه وسلم: "خير الأمور أوسطها".

    al-Jurjānī, al-Taʿrīfāt, line 1487 ↗

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

ج م ع

الجيم والميم والعين أصل واحد يدل على تضام الشيء

j-m-ʿ has one root which indicates the coming together of a thing.

Ibn Fāris ↗Lisān ↗Lane ↗al-Khalīl: used ↗Quran ×129

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.

How it is madeSībawayh and Ibn Jinnī · phonetics

English throughout: AI translation of the Arabic

ج

ومن وسط اللسان بينه وبين وسط الحنك الأعلى مخرج الجيم والشين والياء

From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Sībawayh, line 26553 ↗

ومن وسط اللسان بينه وبين وسط الحنك الأعلى، مخرج الجيم والشين والياء

From the middle of the tongue, between it and the middle of the upper palate, is the place of the jīm, the shīn and the yāʾ. Ibn Jinnī, line 974 ↗

م

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 ↗

ع

ومن أوسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Sībawayh, lines 26548–26549 ↗

ومن وسط الحلق مخرج العين والحاء

From the middle of the throat is the place of the ʿayn and the ḥāʾ. Ibn Jinnī, line 970 ↗

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

ج

Level of existence: الفلك الأطلس فلك البروج · the Atlas (starless) sphere, the sphere of the zodiacal signs

Divine Name: الغني · al-Ghanī, the Independent

Lunar mansion: الطرف · al-Ṭarf

Futūḥāt ch. 198, line 62085

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

م

Level of existence: الإنسان · the human being

Divine Name: الجامع · al-Jāmiʿ, the Gatherer

Lunar mansion: المؤخر · al-Muʾakhkhar

Futūḥāt ch. 198, line 62119

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

ع

Level of existence: الطبيعة · Nature

Divine Name: الباطن · The Inward (al-Bāṭin)

Lunar mansion: الثريا · al-Thurayyā (the Pleiades)

Futūḥāt ch. 198, line 63825

Spheres of its simples (ch. 2): 9 line 2572 ↗

Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac

English throughout: AI translation of the Arabic

ج

فهي نبوة أو ولاية إذا كان قبلها أو بعدها ما يدل على ذلك، وإلا فهي للخير الذي لا يزول أبدا.

It is prophethood or sainthood (walāya) if something before or after it indicates that. Otherwise it is for the good that never ceases.

فهي الخير الذي يؤكل أو ينتفع الناس منه.

It is the good that is eaten, or from which people derive benefit.

فهي الخير القليل الذي في الذات من نور الإيمان.

It is the small good within the self from the light of faith.

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

م

فهي جميع المكونات.

It is all created beings.

فهي العزيز القليل كماء العين، ومنه قيل مومو.

It is the precious, scarce thing, like the water of the eye; from it comes the expression 'mūmū'.

فهي نور الذات ظاهرا كما في العين، وباطنا كما في القلب.

It is the light of the self, outwardly as in the eye and inwardly as in the heart.

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

ع

فهي اسم لقدوم أو رحيل.

It is a name for arrival or departure.

فهي اسم للساكن في الذات التي تقوم به.

It is a name for that which dwells in the self and by which the self subsists.

فهي اسم لخبث الذات.

It is a name for the foulness of the self.

al-Dabbāgh (d. 1132/1719), al-Ibrīz, ch. 2 §15, compiled by al-Lamaṭī
Two-letter nucleus8 roots in Ibn Fāris’s chapterج م

Ibn Fāris groups his roots under two-letter chapters (“the X and the Y and what makes them three”). These are the roots of this root's chapter with the core sense he gives each. Setting them side by side is our juxtaposition; he does not himself draw a shared meaning. His chapter heading, line 5851 ↗

  • جمنالجيم والميم والنون ليس فيه غير الجمان وهو الدرL5852
  • جمىالجيم والميم والحرف المعتل كلمة واحدة وهو الجماء وهو الشخص وربما ضمت الجيمL5855
  • جمخالجيم والميم والخاء كلمة واحدة لعلها في باب الإبدال يقولون جامخت الرجل فاخرته وإنما قلنا إنها من باب الإبدال لأن الميم يجوز أن يكون منقلبة عن فاء وهو L5868
  • جمدالجيم والميم والدال أصل واحد وهو جموس الشيء المائع من برد أو غيرهQ 1 · L5871
  • جمزالجيم والميم والزاء أصل واحد وهو ضرب من السيرL5888
  • جمسالجيم والميم والسين أصل واحد من جموس الشيءL5894
  • جمشالجيم والميم والشين أصل واحد وهو جنس من الحلقL5896
  • جمعالجيم والميم والعين أصل واحد يدل على تضام الشيءQ 129 · L5901
In the sister scriptsHebrew ג מ עSyriac ܓ ܡ ܥ
Arabicج م ع
Hebrewג מ ע
Syriacܓ ܡ ܥ
Ancient South Arabian (musnad)𐩴 𐩣 𐩲
Phoenician𐤂 𐤌 𐤏

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-Khalīl gives jamʿ both as a verbal noun and as a name for a body of people.well attested

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

    Al-Khalīl gives jamʿ both as a verbal noun and as a name for a body of people. He also records majmaʿ, where people gather; jamāʿa, the number of anything; rajul jamīʿ, compact in build; and al-masjid al-jāmiʿ, the mosque that gathers its people. Al-Jawharī begins from gathering what was scattered. He adds mujtamiʿ, a man at full strength (not said of women); jummāʿ, a mixed throng from various tribes; and jamʿ, date palms of no known variety. Ibn Fāris reduces the root to taḍāmm and extends it to the fist (jumʿ al-kaff), a great cooking-pot, and Jamʿ near Mecca, named for the gathering of people there. Al-Rāghib defines it as joining things by bringing their parts near one another. He glosses amr jāmiʿ (Q 24:62) as a weighty matter for which people assemble. Ibn Manẓūr and Lane stress gathering 'from here and there', and Lane cites al-Rāghib for the parts coming near together.

    Draws on: al-ʿAyn · al-Ṣiḥāḥ · Maqāyīs · Mufradāt · Lisān · Lane

  • Letters & soundAl-Dabbāgh's meanings give jīm as prophethood or sainthood when the context points that way, and otherwise as good that never ceases.speculative

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

    Al-Dabbāgh's meanings give jīm as prophethood or sainthood when the context points that way, and otherwise as good that never ceases. Mīm is all created beings, and ʿayn is a name for arrival or departure. Read together, they could be made to say that created things are brought in and gathered, which matches the Akbarian use of jamʿ. No Breath data from Ibn ʿArabī is supplied for these letters. Mainstream linguistics treats such readings as suggestive at most.

    Draws on: al-Dabbāgh (al-Ibrīz)

    • Aḥmad b. al-Mubārak, al-Ibrīz (sayings of al-Dabbāgh), chapter on the letters
  • Root structureTwo of Ibn Fāris's j-m roots sit close to taḍāmm: j-m-d, the congealing of a liquid, and j-m-s, setting hard.uncertain

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

    Two of Ibn Fāris's j-m roots sit close to taḍāmm: j-m-d, the congealing of a liquid, and j-m-s, setting hard. Beside them stand jumān (pearls), jumāʾ (a person's figure), a kind of gait (j-m-z) and shaving (j-m-sh). The permutations disperse. Ibn Fāris gives j-ʿ-m as old age and greed for food, m-ʿ-j as turning and speed, ʿ-m-j as twisting, and ʿ-j-m as silence, hardness and biting. Ibn Jinnī's greater derivation does not find a common thread here.

    Draws on: Maqāyīs siblings · permutations

    • Ibn Fāris, Maqāyīs, s.vv. j-m-d, j-m-s, ʿ-j-m, ʿ-m-j, m-ʿ-j
  • Semitic kin & loanwordsNo confident cognate of j-m-ʿ is established in Hebrew, Aramaic/Syriac, Akkadian or Geʿez.uncertain

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

    No confident cognate of j-m-ʿ is established in Hebrew, Aramaic/Syriac, Akkadian or Geʿez. Those languages express gathering with other roots, such as Hebrew ʾ-s-p and q-b-ṣ and Geʿez g-b-ʾ. The word is native Arabic, not a loan.

    Draws on: no confident cognate

  • Quranic exegesisMost of the 129 occurrences are the adverbs jamīʿan and ajmaʿūn, which mark totality.plausible

    How the classical exegetes read the word in the Quran.

    Most of the 129 occurrences are the adverbs jamīʿan and ajmaʿūn, which mark totality. An example is Q 2:29, 'He created for you all that is in the earth', which al-Rāzī uses for the principle that things are permitted by default. In Q 75:9, the joining of the sun and moon, the commentators relay several views, including a shared loss of light and a shared rising at the end of time. Yawm al-jamʿ (Q 42:7, 64:9) is read as the Day of Resurrection, when the first and last are gathered. Q 34:26, 'our Lord will gather us together, then judge between us', joins gathering to judgement.

    Draws on: al-Ṭabarī · al-Zamakhsharī · al-Rāzī · al-Rāghib

  • Akbarian readingFaṣṣ Ādam turns on comprehensiveness.well attested

    The word in Ibn ʿArabī's text and terminology.

    Faṣṣ Ādam turns on comprehensiveness. God willed to see the entities of His names, or His own entity, in a comprehensive being (kawn jāmiʿ) that confines the whole affair. The human constitution holds the divine comprehensiveness (al-jamʿiyya al-ilāhiyya) that makes it fit for every high rank. Adam is 'the distinguishing, comprehensive word' by whose existence the world subsists. All the names in the divine forms appear in this constitution, which thereby gains the rank of encompassment and gathering (iḥāṭa wa-jamʿ). In his Iṣṭilāḥ, jamʿ is 'a pointer to the Real without creation', and jamʿ al-jamʿ is total consumption (istihlāk) in God. This follows the Sufi pairing of jamʿ with farq.

    Draws on: Fuṣūṣ, Faṣṣ Ādam · Iṣṭilāḥ al-ṣūfiyya

    • Ibn ʿArabī, Fuṣūṣ al-ḥikam, Faṣṣ Ādam
    • Ibn ʿArabī, Iṣṭilāḥ al-ṣūfiyya, s.vv. al-jamʿ, jamʿ al-jamʿ
Neighbouring rootsThe roots that share letters with this one, as a map you can open out