جمع

He, or it, also united or connected the two, or formed a connection between them.

See Form 3, last sentence, in the article دنو.

That is, she put on the دِرْع, the خِمَار, and the مِلْحَفَة.

عَنِ ٱمْرَأَةٍ is used in the same sense.

فَٱجْمَعُوا كَيْدَكُمْ and فَجَمَعَ كَيْدَهُ: see Form 4.

جَمَعَ أَمْرَهُ: see Form 4.

As in the phrase جَمَعَ ٱللّٰهُ شَمْلَهُ; see the article شمل.

It also means: it comprised, or contained.

Also: he pluralized a word, made it have a plural, or plurals.

Said of a hen; maṣdar as above.

Maṣdar as above.

Hence this saying; the reference is to the time after the observance in El-Medeeneh, and the place was Ju-áthà.

Maṣdars مُجَامَعَةٌ and جِمَاعٌ; the latter is the more common as a name for the act itself.

الإِجْمَاعُ also means the composing and settling of a thing that has been unsettled, such as an opinion one decides upon: or جَعْلُ الأَمْرِ جَمِيعًا بَعْدَ تَفَرُّقِهِ, that is, deciding upon an affair so as to make it firmly settled, after considering what its results might be and saying at one time, I will do this, and at another, I will do that.

عَلَى الأَمْرِ is used in the same way; said, for instance, of a journey, a fast, a going forth, a staying or an abiding.

For instance, a fast.

In the Qur'ān 10:72; so Fr and Ibn-'Arafeh. Or اِجْعَلُوهُ جَمِيعًا, which has that same meaning, and call your companions — شركاءكم being in the accusative, governed by a verb understood, since the verb in the text is not used with شركاء as its object, but only the unaugmented verb.

Or the meaning is: then determine, with your companions, upon your affair; so says Aboo-Is-hák, who adds that what Fr says is wrong. Or: then determine upon your affair and the affair of your companions, for وَأَمْرَ شُرَكَائِكُمْ.

In the Qur'ān 20:67. But some read فَٱجْمَعُوا كَيْدَكُمْ, meaning: combine all your artifice, and leave nothing of it unexerted; and this reading is favoured by the phrase فَجَمَع كَيْدَهُ in verse 62 of the same chapter.

It also means agreeing, or uniting, in opinion.

اجتمعوا عَلَيْهِ and تجمّعوا عليه are used in the same way.

It also means preparing a thing, or making it ready; the same as الإِعْدَادُ. In the CK, wrongly, الاَعْدَادُ.

It also means the binding of the teats of a she-camel all together with the صِرَار.

اجمع النَّاقَةِ and أَكْمَشَ بِهَا are used in the same sense.

It also means drying a thing, drying it up, or making it dry; the same as التَّجْفِيفُ وَالإِيبَاسُ. In the CK, wrongly, التَخْفُيفُ والاِيْناسُ.

Hence Aboo-Wejzeh Es-Saadee says

— [And the violent midday heats] dried up every pool left by a torrent [of the hard and elevated grounds and of the soft and even ground].

That is, in its hard tracts as well; in every part. See also Form 10.

He, or it, was, or became, compact in make or frame, compressed, or contracted.

And hence: he attained his full state of manly vigour, and his beard became full-grown. Said of a man; the verb is not used in speaking of a woman.

As though he compacted his frame and collected all his energy; see مَشَى مُجْتَمِعًا below, and see also Form 10. Mentioned in the article كمش.

Said of a thing, or an affair.

See also Form 4, last meaning.

The last word is here in the accusative as a specificative.

This appears to be the meaning.

Like what is said of a valley flowing in every part of it.

Used without the article; El-Muzdelifeh lies between 'Arafát and Minè. The word is determinate, like عَرَفَاتُ, and is so called because people collect themselves there, or because Adam met with Eve there after they had fallen from Paradise. Apparently it is also a name for the tract from 'Arafát to Minè, including both places.

As a maṣdar used as a noun in its own right it also means a collection; a number together; an assembly; a company, troop, congregated body, party, or group; a mass, of men; the same as جَمَاعَةٌ, and so also مَجْمَعٌ, مَجْمِعٌ, مَجْمَعَةٌ, and جَمِيعٌ.

But جَمَاعَةٌ is also used of a collection of things other than men: of beasts, such as camels, horses, cattle, antelopes or gazelles — a herd, troop, or drove; of dogs — a pack; of sheep and goats — a flock; of birds — a flock or bevy; of bees or locusts — a swarm; and even of trees and of plants. It means a collection, assemblage, or aggregate of any things, whether many or few, and so do مَجْمُوعٌ and مَجْمَعٌ: a number, a plurality, a multitude, of any things.

The plural of جَمْعٌ is جُمُوعٌ.

In particular, an army, a military force; and so جَمِيعٌ.

Occurring in a tradition; more probably سَهْمُ جَمْعٍ.

Also the plural of a thing, or word — a proper plural, according to the grammarians, and, as the lexicologists use it, also a quasi-plural noun, which the grammarians distinguish by the terms اِسْمُ جَمْعٍ and جَمْعٌ لُغَوِىٌّ. جِمَاعٌ and جَمِيعٌ mean the same, except that this last is what is termed اِسْمٌ لَازِمٌ.

This apparently means a noun that does not govern another after it in the genitive as جَمْعٌ and جِمَاعٌ do, being likened in this to what is termed فِعْلٌ لَازِمٌ, that is, an intransitive verb. So of الخِبَآءُ, for instance, one says الجَمِيعُ الأَخْبِيَةُ, the plural is الاخبية — this is how I always find it used when it has this meaning, which is frequent in several of the older lexicons and in some others — not جَمِيعُ الخِبَآءِ الأَخْبِيَةُ.

Whereas one says جَمْعُ الخِبَآءِ الأَخْبِيَةُ and جِمَاعُ الخِبَآءِ الأَخْبِيَةُ, that is, the جَمْع, or plural, of الخباء is الخِبَآءِ; for الجِمَاعُ is what comprises a number of things. See also this last word below.

See also the next paragraph, in three places.

The worst sort of dates, because they are collected together and mixed from among the dates of fifty palm-trees; and afterwards, by predominant usage, any bad dates.

Or a certain kind of dates mixed together, of several sorts, not in demand, and mixed only because they are bad. Or it means, or also means, palm-trees of any kind grown from date-stones, whose name is unknown.

Red gum. Ibn-'Abbád. Apparently so called because it is collected and mixed with gum of a lighter colour.

The milk of a camel whose udder is bound with the صِرَار, that is, the milk that collects in the udder so bound; the milk of a camel whose udder is not so bound is called فُوَاقٌ. جَمِيعٌ is used in the same sense.

بِجَمْعِ ثِيَابِهِ is used in the same sense.

بِجِمْعٍ is used in the same sense.

بِجِمْعٍ is used in the same sense.

بِجِمْعٍ is used in the same sense.

Or بِجِمْعٍ.

بِجِمْعٍ and بِجَمْعٍ are used in the same sense. Or it means, or also means, she died being with child, whether suffering the pains of childbirth or not; or heavy with child.

It occurs in a tradition in the first sense, or, as some say, in the last, where it is said that a woman who dies so is a martyr. Its proper meaning is that she died with something comprised in her, not separated from her, whether a burden in the womb or her maidenhead. The plural is أَجْمَاعٌ.

This is the original form, of the dialect of 'Okeyl; يَوْمُ الجُمُعَةِ, of the dialect of El-Hijáz, is the most correct form; يَوْمُ الجُمَعَةِ belongs to the dialect of Benoo-Temeem; and from frequency of usage الجُمَعَةُ alone is also said. It is a well-known day, formerly called the day of العَرُوبَة.

It is called يوم الجمعة because of the congregating of the people on it. Th states that the first to name it so was Kaab Ibn-Lu-eí; and he is related to have said that it was so called because Kureysh used to gather themselves together to Kuseí on that day, in the building called دَارُ النَّدْوَةِ.

According to the R, Kaab Ibn-Lu-eí was the first to gather a congregation on the day of العروبة, which was not called الجمعة until the coming of El-Islám; and he was the first to name it الجمعة, for Kureysh used to congregate to him on this day, and he would preach to them and remind them of the mission of the apostle of God, telling them that he would be one of his descendants, and bidding them follow him and believe in him.

Or, as some say, it was so called in the time of El-Islám because of their congregating in the mosque; according to a tradition, the Ansár named it so because of their congregating on it; or it was so named because God collected on it the materials from which Adam was created. So I 'Ab.

Those who say الجُمَعَةُ treat it as an adjective, meaning that this day collects men much, comparing it to هُمَزَةٌ, لُمَزَةٌ, and ضُحَكَةٌ.

The plurals are جُمَعٌ, جُمْعَاتٌ, جُمُعَاتٌ, and جُمَعَاتٌ; the last is the plural of جُمَعَةٌ, and by analogy of جُمْعَةٌ as well, but not of جُمَعٌ. So AHát.

In the same way, from frequency of usage, الجُمْعَةُ alone is said.

With the م sākin. IAar says that the Arabs reckoned the Sabbath, السَّبْت, that is Saturday, as the first of these days, though they called Sunday the first of the days.

جُمْعَةٌ also means the same as مَجْمُوعَةٌ, that is, things collected together, a collection of things.

Or قِدْرٌ جِمَاعٌ and جَامِعَةٌ: a cooking-pot that holds a slaughtered camel, or, according to the A, one that holds a sheep or goat; or simply a great cooking-pot, and so جَامِعٌ, whose plural — most probably of this last — is جُمْعٌ, as بُزْلٌ is the plural of بَازِلٌ.

All, or the whole, of any thing or things. See أَجْمَعُ, last sentence.

As an adjective in which the quality of a noun is predominant: a tribe, or any number of men, gathered together, met together; the same as حَىٌّ مُجْتَمِعٌ. See also جَمْعٌ, in four places.

A man compact, or compressed, or contracted, in make or frame: مُجْتَمِعُ الخَلْقِ; strong, and not become decrepit or infirm.

مُجْتَمِعُهُ is used in the same sense.

After it had been unsettled in his mind, or after considering what its results might be and saying at one time, I will do this, and at another, I will do that.

إِبِلٌ جَمَّاعَةٌ: see جَمِيعٌ.

Hence, as an adjective applied to a woman, it means short.

Or people who collect together for the rain of the Pleiades, the rain called الوَسْمِىّ, looking for the fruitfulness and herbage it brings.

جُمَّاعٌ alone means the same; or it means people scattered, in a state of dispersion.

جُمَّاعٌ also means the place — literally or figuratively — that comprises the origin of anything; the source of descent or extraction of a people. Hence I 'Ab applies it to the main tribes from which other tribes are derived; or, as some say, he uses it of the various classes of men, such as those termed أَوْزَاع and أَوْشَاب.

It also means the main, or most essential, part of a thing.

That is, تَجَمُّع.

One of the names of God. Or, as some say, the Combiner of things of like natures and of things of contrary natures, in existence.

The belly, because it collects what passes from the stomach; of the dialect of El-Yemen.

The headword alone may be used in this sense too. It is so called because it collects the people for a certain time.

One may also say مَسْجِدُ الجَامِعِ, meaning مَسْجِدُ اليَوْمِ الجَامِعِ, as one says الحَقُّ اليَقِينُ and حَقُّ اليَقِينِ, the latter meaning حَقُّ الشَّىْءِ اليَقِينِ; for a noun may not be prefixed to another of the same meaning except with this kind of implied word. Or, according to Fr, the Arabs used to do so because the two words themselves differ.

Or مسجد الجامع is a mistake, so says Lth; but all others allow it, for the Arabs do prefix a noun to another of the same meaning, and also to its adjective, as in the Qur'ānic phrases دِينُ القَيِّمَةِ (98:4) and وَعْدَ الصِّدْقِ (46:15). Plural جَوَامِعُ.

Given in the article مدن as the explanation of مَدِينَةٌ, and in the article قرى, less properly, as the explanation of قَرْيَةٌ.

قِدْرٌ جَامِعٌ and جَامِعَةٌ: see جِمَاعٌ.

اِمْرَأَةٌ جامِعٌ: see the paragraph beginning with الجُمْعُ, last meaning.

It is the collar called غُلّ, so named because it collects the two hands together to the neck. Plural جَوَامِعُ.

Er-Rāghib: a momentous affair on account of which people collect themselves together, as though the affair itself collected them.

Said of Mohammad. In the CK, الكلم is omitted.

A saying of 'Omar Ibn-'Abd-el-'Azeez; the meaning is: how is it that he does not confine himself to conciseness and abstain from superfluity of speech?

So in a tradition.

See also جِمَاعٌ.

So As, in the article ادم.

In the article ام.

That is, for the إِكَاف and the سَرْج.

So ISh; the tooth is the ناب. Explained by أَخْلَفَا بُزُولًا, but this is not said except after four years, so in the copies of the K; correctly, according to the O and TS, this is not said after four years — apparently reckoned from the usual time of بزول, which falls in the ninth year, or sometimes in the eighth — without the exceptive particle.

It may sometimes have the like meaning; the definition given is IAar's.

A place in which people collect, assemble, or congregate; and مَجْمَعَةٌ likewise means an assembly-room, a sitting-room in which people assemble. The plural of both is مَجَامِعُ.

See also جَمْعٌ as meaning the same as جَمَاعَةٌ, in two places; and see Form 10, first sentence.

The whole of anything, viewed as the place in which its several parts are collected: for an instance see خُفٌّ, and see also مُجْتَمَعٌ.

Ibn-'Abbád.

And جَمْعٌ, as meaning the same as جَمَاعَةٌ.

See also جَمْعٌ.

Also the collective mass, or whole, of the hair of the head; see جُمَّةٌ, in three places. مُجْتَمَعُ شَعْرِ الرَّأْسِ means the whole head of hair; see also مَجْمَعٌ.

A man who has attained his full state of manly vigour and whose beard has become full-grown; because at that time his powers have become collected, or because his beard is then full-grown. See the verb, Form 8; and for an example see the verse of Suheym Ibn-Wetheel cited in the article دور, Form 3.

In the article كور.