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اجل

Form 1 · Form 2 · Form 3 · Form 5 · Form 10  ·  15 entries  ·  Qur'ānic frequency 56

Form 1أَجِلَ4 senses · 3 main
muḍāriʿـَيَفْعَلُ·ـُيَفْعُلُ·ـِيَفْعِلُmaṣdarأَجَلٌ أُجُولٌ أَجُلٌ مُؤَاجَلَةٌ

Core sense — it was delayed, or postponed; he confined him; he committed evil against themgenerated

1.1

.

It was, or became, delayed, postponed, kept back [and therefore, future]. Said of a thing: for instance, a thing purchased, and its price; a thing promised, threatened, or foretold; payment for a thing purchased; the fulfilment of a promise, threat, or prediction; and any event.

Synonymous with تَأَخَّرَ and أَجَلَ.

With and it means the same.

[See آجِلٌ and أَجَلٌ. The primary meaning seems to be: it had a term, or period, appointed for it, at which it should fall due, or come to pass.]

1.2he confined him, restrained him, or kept him back—أَجَلَهُ

.

أجّلهُ, maṣdar تَأْجِيلٌ, and آجلهُ, mean the same.

they kept their cattle back from the pasturage—أَجَلُوا مَالَهُمْ
1.3he committed evil against them, and brought it upon them—أَجَلَ عَلَيْهِمْ شَرًّا

Also الشَّرَّ.; maṣdar أَجْلٌ.

I committed a crime against them—أَجَلْتُ عَلَيْهِمٌ

Or: he excited it, stirred it up, or provoked it, against them.

This is Az's statement; the maṣdar is the same as above.

AA says that جَلَبْتُ عَلَيْهِمْ, جَرَرْتُ and أَجَلْتُ all have one and the same meaning.

1.3.1he earned, collected, and brought supplies for his family—أَجَلَ لِأَهْلِهِ

The maṣdar is the same as above.

And he showed skill in managing affairs for them.

Show Lane's original text
, aor. اَجَلَ , (Msb, K,) inf. n. أَجَلٌ , (Msb,) It (a thing, Msb, [as, for instance, a thing purchased, and the price thereof, and a thing promised or threatened or foretold, and also payment for a thing purchased, and the fulfilment of a promise or threat or prediction, and any event,]) was, or became, delayed, postponed, kept back; [and therefore, future;] syn. تَأَخَّرَ ; (K;) and أَجَلَ , aor. اَجُلَ , inf. n. أُجُولٌ , signifies the same. (Msb.) [See آجِلٌ and أَجَلٌ . The primary signification seems to be, It had a term, or period, appointed for it, at which it should fall due, or come to pass.] أَجَلَهُ , aor. اَجِلَ , (K,) inf. n. أَجُلٌ ; (TA;) and أجّلهُ , (K,) inf. n. تَأْجِيلٌ ; (TA;) and آجلهُ , (K,) inf. n. مُؤَاجَلَةٌ ; (TK;) He confined, restricted, restrained, withheld, debarred, hindered, or prevented, him. (K, TA.) Hence the phrase, أَجَلُوا مَالَهُمْ They confined, restricted, &c., their cattle from the pasturage. (TA.) أَجَلَ عَلَيْهِمْ شَرًّا , (S, Msb,) or الشَّرَّ , (K,) aor. اَجُلَ (S, Msb, K) and اَجِلَ , (S, K,) inf. n. أَجْلٌ , (S, Msb,) He committed against them evil, (S, Msb, K,) and drew it, or procured it, to them: (Msb:) and (S, in the K “ or ”) he excited it, stirred it up, or provoked it, against them: (S, K:) or, accord. to AZ, أَجَلْتُ عَلَيْهِمٌ , inf. n. as above, signifies I committed a crime against them: and AA says that جَلَبْتُ عَلَيْهِمْ and جَرَرْتُ and أَجَلْتُ have one and the same signification. (TA.) And أَجَلَ لِأَهْلِهِ , (Lh, K,) inf. n. as above, (TA,) He gained, acquired, or earned, and collected, and brought, or purveyed, and exercised skill in the management of affairs, for his family. (Lh, K.)
Form 2أَجَّلَ الأَجَلَ3 senses · 1 main
maṣdarتَأْجِيلٌ

Core sense — he appointed a term, or period; he granted a delaygenerated

2.1[And we have reached our term which You have appointed for us]—وَ بَلَغْنَا أَجَلَنَا ٱلَّذِي أَجَّلْتَ لَنَا

. He defined the term, or period; he assigned or specified it.

Qur'ān 6:128. The term meant is the day of resurrection, or the term of death, or, as some say, the term of extreme old age.

I appointed, or specified, a term, or period, for him, or for it—أَجَّلْتُهُ

The maṣdar is the same as above.

2.1.1he granted me a delay, or postponement—أَجَّلَنِى
I asked him for a term, and he granted me a delay to a certain time—اِسْتَأْجَلْتُهُ فَأَجَّلَنِى أِلَي مُدَّةٍ
2.1.2

See also form 1.

Qur’ānic occurrences Form 2
6:128
وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَـٰمَعْشَرَ ٱلْجِنِّ قَدِ ٱسْتَكْثَرْتُم مِّنَ ٱلْإِنسِ ۖ وَقَالَ أَوْلِيَآؤُهُم مِّنَ ٱلْإِنسِ رَبَّنَا ٱسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلْتَ لَنَا ۚ قَالَ ٱلنَّارُ مَثْوَىٰكُمْ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ

One day will He gather them all together, (and say): "O ye assembly of Jinns! Much (toll) did ye take of men." Their friends amongst men will say: "Our Lord! we made profit from each other: but (alas!) we reached our term - which thou didst appoint for us." He will say: "The Fire be your dwelling-place: you will dwell therein for ever, except as Allah willeth." for thy Lord is full of wisdom and knowledge.

77:12
لِأَىِّ يَوْمٍ أُجِّلَتْ

For what Day are these (portents) deferred?

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, (TA,) inf. n. تَأْجِيلٌ , (K, TA,) He defined the term, or period; (K, * TA;) assigned, appointed, or specified, it. (TA.) It is said in the Kur [vi. 128], وَ بَلَغْنَا أَجَلَنَا ٱلَّذِي أَجَّلْتَ لَنَا [And we have reached our term which Thou hast assigned, or appointed, for us;] meaning, the day of resurrection; (Bd, * Jel;) or the term of death; or, as some say, the term of extreme old age. (TA.) And أَجَّلْتُهُ , inf. n. as above, signifies I assigned, or appointed, for him, or it, a term, or period. (Msb.) أَجَّلَنِى He granted me a delay, or postponement. (TA.) You say, اِسْتَأْجَلْتُهُ فَأَجَّلَنِى أِلَي مُدَّةٍ (S, K, TA) I desired, asked, demanded, or requested, of him a term, or period, [of delay, or postponement,] and he granted me a delay, or postponement, to a certain term, or period. (TA.) See also 1.
Form 3آجلهُ1 sense
maṣdarمُؤَاجَلَةٌ

Core sense — he confined him, or kept him backgenerated

3.1

. See form 1.

Show Lane's original text
, inf. n. مُؤَاجَلَةٌ : see 1.
Form 5تأجّل1 sense

Core sense — he asked that a term, or period, be appointed for himgenerated

5.1[We were keeping post on the enemy's frontier, in the tract on the sea-coast, and] a man asked that a term be appointed for him—كُنَّا مَرَابِطِينَ بِا لسَّاحِلِ فَتَأَجَّلَ مُتَأَجِّلٌ

Same in meaning as استأجل: he asked, or requested, that a term, or period, be assigned, appointed, or specified, for him.

From a tradition of Mek-hool.

And that permission should be granted him to return to his family.

Show Lane's original text
i. q. استأجل ; (K, TA;) i. e. He asked, or requested, that a term, or period, should be assigned, appointed, or specified, for him. (TA.) It is said in a trad. of Mek-hool, كُنَّا مَرَابِطِينَ بِا لسَّاحِلِ فَتَأَجَّلَ مُتَأَجِّلٌ [We were keeping post on the frontier of the enemy, in the tract on the sea-coast, and] a person asked, or requested, that a term, or period, should be assigned, or appointed, or specified, for him, and that permission should be granted him to return to his family. (TA.)
Form 10إِسْتَاْجَلَ1 sense

Core sense — he asked that a term, or period, be appointed for himgenerated

10.1

See forms 2 and 5.

Show Lane's original text
see 2 and 5.

Derived nouns 10

Nounأَجْلٌ1 sense

Core sense — because of, on account of; originally, the committing of evilgenerated

1[I did it] because of you—مِنْ جَرَّاكَ

Originally the maṣdar of أَجَلَ شَرًّا, "he committed evil". It is used to indicate the causing of crimes, and then, by extension, any causing.

One says فَعَلْتُهُ مِنْ أَجْلِكَ, من إِجْلِكَ, فَعَلْتُهُ أَجْلَكَ, إِجْلَكَ, من أَجْلَالِكَ and من إِجْلَالِكَ [belonging to art. جلو, in which they are also mentioned], and من أَجْلالِكَ and من إِجْلَالِكَ, so in some copies [belonging to art. جل].

This means, originally, in consequence of your committing it. [And then, by extension, as shown above: because of you, or of your act; on your account; for your sake; also لِأَجْلِكَ, which is more common in the present day.]

[Because of him, or it, it was thus, or such a thing was]—بِسَبَبِهِ

Or one says منْ جَلَلِكَ and مِنْ أَجْلِهِ كَانَ كَذَا, meaning the same.

It occurs without مِنْ [or لِ] in the saying of 'Adee Ibn-Zeyd:

shāhid
أَجْلَ أَنَّ اللّٰهَ قَدْ فَضَّلَكُمْ

[Because God has given you excellence, or has preferred you.]

Lane cites “Bd in v. 35” — a commentary, not the verse; no modern number is given
Qur’ānic occurrences أَجْل
5:32
مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَـٰتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ

On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
is originally the inf. n. of أَجَلَ شَرًّا “ he committed evil; ” and is used to indicate the causation of crimes; and afterwards, by extension of its application, to indicate any causation: (Bd in v. 35:) one says, فَعَلْتُهُ مِنْ أَجْلِكَ , and من إِجْلِكَ , (S, K,) and فَعَلْتُهُ أَجْلَكَ , and إِجْلَكَ , (so in some copies of the K,) and من أَجْلَالِكَ , and من إِجْلَالِكَ , (K, [belonging to art. جلو , in which also they are mentioned,]) and من أَجْلالِكَ , and من إِجْلَالِكَ , (so in some copies of the K and in the TA, [belonging to art. جل ,]) i. e. [I did it] مِنْ جَرَّاكَ , (S,) which means [originally] in consequence of thy committing it: (Bd ubi suprà:) [and then, by extension of its application, as shown above, because of thee, or of thine act &c.; on thine account; for thy sake; as also لِأَجْلِكَ , which is more common in the present day:] or منْ جَلَلِكَ : (K:) and مِنْ أَجْلِهِ كَانَ كَذَا , i. e. بِسَبَبِهِ [Because of him, or it, it was thus, or such a thing was]. (Msb.) An instance of its occurrence without مِنْ [or لِ ] is presented by the saying of 'Adee Ibn-Zeyd, 1 [Because that God hath made you to have excel-lence, or hath preferred you]. (TA.) أَجْلَ أَنَّ اللّٰهَ قَدْ فَضَّلَكُمْ
Nounإِجْلٌ1 sense

Core sense — a herd of gazelles, or of wild oxengenerated

1

From this come فَعَلْتُهُ مِنْ إِجْلِكَ and فَعَلْتُهُ إِجْلَكَ. See أَجْلٌ, in two places.

Show Lane's original text
, whence فَعَلْتُهُ مِنْ إِجْلِكَ , and فَعَلْتُهُ إِجْلَكَ : see أَجْلٌ , in two places.
Nounأَجَلٌ1 sense

Core sense — yes; a particle of reply acknowledging the truth of what is saidgenerated

1

Written with the ل sākin, and with kesr as well as fet-h on the middle letter, that is, أَجِلْ as well as أَجَلْ, like نعم [which is written نَعِمٌ as well as نَعَمْ].

It is a particle denoting a reply, like نَعَمْ: it acknowledges the truth of a speaker's words to one who gives information; makes a thing known to one who asks for information; and gives a promise to one who seeks or demands.

That is, it means "it is as you say" in the first case, and "yes" in that case and in the others; so under بَسَلٌ.

It therefore occurs after such sayings as "Zeyd stood", "did Zeyd stand?" and "beat Zeyd".

But El-Málakee limits the information to what is affirmative, and the saying that seeks or demands to what carries no prohibition. Some say it does not occur after a question.

Er-Radee says, in his commentary on the Káfiyeh, following Z and others, that it marks acknowledgment of the truth of information, and does not occur after a saying carrying the meaning of seeking or demanding.

According to Z, Ibn-Málik and others, it relates particularly to information; and according to Ibn-Kharoof, it occurs mostly after information.

In the commentary on the Tes-heel it is said to mark acknowledgment of the truth of information, past or otherwise, affirmative or negative, and not to occur after a question.

Akh says that it is better than نَعَمْ after information, in acknowledging the truth of what is said, and that نعم is better than it after a question.

So when someone says سَوْفَ تَذْهَبُ [You will go away], you say أَجَلْ [Yes], and this is better than نعم; but when someone says أَتَذْهَبُ [Will you go away?], you say نعم, and that is better than اجل.

Qur’ānic occurrences أَجَل 1 shown of 45
11:104
وَمَا نُؤَخِّرُهُۥٓ إِلَّا لِأَجَلٍ مَّعْدُودٍ

Nor shall We delay it but for a term appointed.

Occurrences of this form in the Qur’ān, not Lane’s choice of verse. They show the word in use; they do not say which sense above applies. Where more occur than are shown, the shortest āyāt are chosen.

Show Lane's original text
, (S, Mughnee, K,) with the ل quiescent, (Mughnee,) is written with kesr and with fet-h [to the medial letter, i. e. أَجِلْ as well as أَجَلْ ] like نعم [which is written نَعِمٌ as well as نَعَمْ ]: (TA:) it is a particle (Mughnee) denoting a reply; like نَعَمْ ; (S, Mughnee, K;) importing acknowledgment of the truth of the speaker, to him who gives information; and the making a thing known, to him who asks information; and a promise, to him who seeks, or demands; (Mughnee;) i. e. It is as thou sayest [in the first case; and yes, or yea, in the same, and in the other cases]; (K voce بَسَلٌ ;) therefore it occurs after such sayings as “ Zeyd stood ” and “ did Zeyd stand? ” and “ beat thou Zeyd: ” but ElMálakee restricts the information to that which is affirmative, and the saying expressive of seeking or demanding to that which is without prohibition: and it is said by some that it does not occur after an interrogation: (Mughnee:) Er-Radee says, in the Expos. of the Káfiyeh, after Z and others, that it is to denote acknowledgment of the truth of information, and does not occur after a saying in which is the meaning of seeking, or demanding: (TA:) or, accord. to Z and Ibn-Málik and others, it relates particularly to information: and accord. to Ibn-Kharoof, it occurs mostly after information: (Mughnee:) in the Expos. of the Tes-heel, it is said to be for denoting acknowledgment of the truth of information, past or other, affirmative or negative, and not to occur after an interrogation: (TA:) Akh says that it is better than نَعَمْ (S, Mughnee, K *) after information, (Mughnee,) in acknowledging the truth of what is said; (S, Mughnee, K;) and نعم is better than it after an interrogation: (S, Mughnee, K:) so that when one says, سَوْفَ تَذْهَبُ [Thou wilt, or shalt, go away], thou sayest أَجَلْ [Yes]; and it is better than نعم : but when one says, أَتَذْهَبُ [Wilt thou go away?], thou sayest نعم ; and it is better than اجل . (S.)
Nounأَجَلٌ5 senses · 1 main

Core sense — the term, or period, appointed for a thing; the term of death; destructiongenerated

1

The term, or period, of a thing; the term or period assigned, appointed, or specified for it. This is the primary meaning.

Or the term, or period, and the time of falling due, of a thing.

Plural آجَالٌ.

1.1

Hence, the period women wait, before they may marry again, after divorce: as in the Qur'ān 2:231 and 232.

Qur’ān 2:231 approximate — somewhere between 2:223 and 2:246 Lane cites “Kur ii. 231”
Qur’ān 2:231 the verse Lane’s citation points to, and it uses this root
وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ۚ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُوا۟ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُۥ ۚ وَلَا تَتَّخِذُوٓا۟ ءَايَـٰتِ ٱللَّهِ هُزُوًا ۚ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ وَمَآ أَنزَلَ عَلَيْكُم مِّنَ ٱلْكِتَـٰبِ وَٱلْحِكْمَةِ يَعِظُكُم بِهِۦ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ

When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.2[He sold it to him for payment at an appointed period]—بَاعَهُ إِيَّاهُ إِلَي أَجَلٍ
[He handed over the money for wheat, or the like, to be given at an appointed period]—سَلَّمَ الدَّارَاهِمَ فِى طَعَامٍ إِلَي أَجَلٍ

The period, or extremity of time, at which a debt or the like falls due.

Under art. كلأ.

1.3his death drew near—دَنَا أَجَلُهُ

The term, or period, of death; the time in which God has decreed from eternity the end of life, by slaughter or otherwise. Or, as some say, the whole duration of life, and its end: a man's life is so called, and also the death that ends it; the appointed duration of a man's life.

Originally ٱسْتِيفَآءُ الأَجَلِ, the completion of the duration of life.

[Then He decreed a term... and there is a term named with Him]—ثُمَّ قَضَى أَجَلًا وَ أَجَلٌ مَسَمَّى عِنْدَهُ

In Qur'ān 6:128 (see form 2 above) the meaning is the term of death; or, as some say, the term of extreme old age; or the day of resurrection.

Qur'ān 6:2: the first is the term of death, the second the term of the resurrection.

Or the period between the creation and death, and the period between death and the resurrection; for اجل is applied both to the end of a space of time and to the whole of it.

Or the meaning is the period of sleep and the period of death; or the period of those who have passed away and the period of those who remain and those who are to come; or the period of remaining in this world and the period of remaining in the world to come.

Or in both places death is meant, accidental and natural: the اجل of some comes by accidental means, such as the sword, drowning, burning, eating what disagrees, and other causes of destruction, while some are granted their full periods and kept in health until they die a natural death.

Or the اجل of some is that of one who dies in a state of happiness and enjoyment, and of others that of one who reaches a limit beyond which God has appointed no ? for anyone to remain in this world in its natural course; both of these are referred to in the Qur'ān 16:72 and 22:5.

Qur’ān 6:128 approximate — somewhere between 6:125 and 6:151 Lane cites “Kur vi. 128”
Qur’ān 6:128 the verse Lane’s citation points to, and it uses this root
وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَـٰمَعْشَرَ ٱلْجِنِّ قَدِ ٱسْتَكْثَرْتُم مِّنَ ٱلْإِنسِ ۖ وَقَالَ أَوْلِيَآؤُهُم مِّنَ ٱلْإِنسِ رَبَّنَا ٱسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلْتَ لَنَا ۚ قَالَ ٱلنَّارُ مَثْوَىٰكُمْ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ

One day will He gather them all together, (and say): "O ye assembly of Jinns! Much (toll) did ye take of men." Their friends amongst men will say: "Our Lord! we made profit from each other: but (alas!) we reached our term - which thou didst appoint for us." He will say: "The Fire be your dwelling-place: you will dwell therein for ever, except as Allah willeth." for thy Lord is full of wisdom and knowledge.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.4[And that, may be, their destruction shall have drawn near]—وَأَنْ عَسَى أَنْ يَكُونَ قَدِ ٱ قْتَرَبَ أَجَلُهُمْ

Sometimes it also means destruction, and it has been explained so in Qur'ān 7:184.

Show Lane's original text
The term, or period, of a thing: (S, K:) its assigned, appointed, or specified, term or period: this is the primary signification: (TA:) or the term, or period, and time of falling due, of a thing: (Msb:) pl. آجَالٌ . (Msb, K.) Hence, The period of women's waiting, before they may marry again, after divorce: as in the Kur ii. 231 and 232. (TA.) The period, or extremity of time, in which falls due a debt (K, TA) and the like. (TA.) You say, بَاعَهُ إِيَّاهُ إِلَي أَجَلٍ [He sold it to him for payment at an appointed period]: and سَلَّمَ الدَّارَاهِمَ فِى طَعَامٍ إِلَي أَجَلٍ [He delivered the money for wheat, or the like, to be given at an appointed period]. (Msb in art. كلأ .) The term, or period, of death; (K;) the time in which God has eternally decreed the end of life by slaughter or otherwise: or, as some say, the whole duration of life: and its end: a man's life being thus termed: and his death, by which it terminates: (Kull p. 17:) the assigned, or appointed, duration of the life of a man. (TA.) One says, دَنَا أَجَلُهُ , meaning His death drew near; originally, ٱسْتِيفَآءُ الأَجَلِ the completion of the duration of life. (TA.) In the Kur vi. 128, (see 2, above,) the meaning is, The term of death: or, as some say, the term of extreme old age: (TA:) or the day of resurrection. (Bd, * Jel.) The words of the Kur [vi. 2] ثُمَّ قَضَى أَجَلًا وَ أَجَلٌ مَسَمَّى عِنْدَهُ mean [Then He decreed a term,] the term of death, and [there is a term named with Him,] the term of the resurrection: or the period between the creation and death, and the period between death and the resurrection; for اجل is applied to the end of a space of time and to the whole thereof: (Bd:) or the meaning is, the period of sleep, and the period of death: (Bd, TA:) or the period of those who have passed away, and the period of those who remain and those who are to come: (Bd:) or the period of remaining in this world, and the period of remaining in the world to come: or in both instances death is meant; [accidental, and natural;] for the اجل of some is by accidental means, as the sword, and drowning, and burning, and eating what disagrees, and other means of destruction; while some have their full periods granted to them and are preserved in health until they die a natural death: or the اجل of some is that of him who dies in a state of happiness and enjoyment; and of others, that of him who reaches a limit beyond which God has no ? appointed, in the natural course of this world, any one to remain therein; and to both of these, reference is made in the Kur [xvi. 72 and] xxii. 5. (TA.) Sometimes, also, it means Destruction: and thus it has been explained as occurring in the Kur [vii. 184], where it is said, وَأَنْ عَسَى أَنْ يَكُونَ قَدِ ٱ قْتَرَبَ أَجَلُهُمْ [And that, may be, their destruction shall have drawn near]. (TA.)
Nounأَجِلْ1 sense

Core sense — yes, a word of replygenerated

1

See أَجَلٌ.

Show Lane's original text
: see أَجَلٌ .
Nounأَجِلٌ1 sense

Core sense — delayed, postponed; future, to comegenerated

1

See آجِلٌ.

Show Lane's original text
: see آجِلٌ .
Nounأَجِيلٌ2 senses · 1 main

Core sense — granted a delay, or postponement, to a certain timegenerated

1

Granted a delay, or postponement, to a certain time; the same as مُؤَجَّلٌ إِلَى وَقْتٍ.

1.1

See also آجِلٌ.

Show Lane's original text
Having a delay, or postponement, granted to him, to a certain time; i. q. مُؤَجَّلٌ إِلَى وَقْتٍ . (Lth.) See also آجِلٌ .
Nounآجِلٌ3 senses · 2 main

Core sense — delayed, postponed; future, to come; committing a crimegenerated

1delayed, deferred, or postponed, to the time of the end of a period—مُتَأَجِّلٌ

Delayed, postponed, kept back; the same as مُتَأَخِّرٌ [but in some copies of the K we find أَجِلٌ in place of آجِلٌ]; also أَجِيلٌ, of which the plural is أُجْلٌ. And so: not present, future, to come; the opposite of عَاجِلٌ.

Originally the opposite of مُتَعَجِّلٌ.

[See also أَجِيلٌ.]

1.1the latter, ultimate, or last dwelling, or life; the world to come—الآجِلَةُ

Hence. The same as الآخِرَةُ; the opposite of العَاجِلَةُ.

2

Committing a crime; a committer of a crime.

Show Lane's original text
Delayed; postponed; kept back; syn. مُتَأَخِّرٌ ; [but in some copies of the K, for آجِلٌ , we find أَجِلٌ ;] as also أَجِيلٌ , of which the pl. is أُجْلٌ : (K:) and therefore, (TA,) not present; future; to come; contr. of عَاجِلٌ : (S, Msb, TA:) and مُتَأَجِّلٌ , also, signifies delayed, deferred, or postponed, to the time of the end of a period; originally, contr. of مُتَعَجِّلٌ . (Mgh.) [See also أَجِيلٌ .] [Hence,] الآجِلَةُ The [future,] latter, ultimate, or last, dwelling, or abode, or life; the world to come; syn. الآخِرَةُ ; (K, TA;) contr. of العَاجِلَةُ . (S, TA.) Committing a crime; or a committer of a crime. (S, TA.)
Nounمُؤَجَّلٌ2 senses · 1 main

Core sense — fixed, or limited, as to time; having a term appointedgenerated

1

Determined, defined, or limited as to time. Said of a writing, as in the Qur'ān 3:139; and of a debt, in which case it is the opposite of حَالٌّ.

Under art. حل.

Qur’ān 3:145 matched to Lane’s own quotation of it Lane cites “Kur iii. 139”
Qur’ān 3:145 Lane quotes this verse
وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ كِتَـٰبًا مُّؤَجَّلًا ۗ وَمَن يُرِدْ ثَوَابَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَن يُرِدْ ثَوَابَ ٱلْـَٔاخِرَةِ نُؤْتِهِۦ مِنْهَا ۚ وَسَنَجْزِى ٱلشَّـٰكِرِينَ

Nor can a soul die except by Allah's leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1

See also أَجِيلٌ.

Show Lane's original text
Determined, defined, or limited, as to time; applied to a writing: so in the Kur iii. 139: (Bd, Jel, TA:) and to a debt; contr. of حَالٌّ , q. v. (Mgh in art. حل .) See also أَجِيلٌ .
Nounمُتَأَجِّلٌ1 sense

Core sense — one who asks that a term be appointed for himgenerated

1

See آجِلٌ.

Show Lane's original text
: see آجِلٌ .