Lane's Lexicon (Edward Lane, 1863)

هَجِيرٌ أَجَّاجٌ ذ [ A vehemently hot, or fiercelyburning, summer-midday ]. (A.)

أجُّ ذ ; fem. with ة: see الأَوَاججُ, below.

اآجُوجُ اآجوج : see يَأْجُوجُ, below.

السَّمَائِمُ الأَوَاجِجُ ذ [ The fiercely-burning hot winds; the latter word being pl. of ↓ اآجَّةٌ, fem. of ↓ اآجٌّ, which is the act. part. n. of أَجَّ;] is used by poetic licence for الأَوَاجُّ. (TA.)

ا@ئسِتجَاجٌ ذ inf. N. of 8, which see: and see also أَجَةٌ.

مَأْجُوجُ ذ : see what follows.

يَأْجُوجٌ ذ One who walks quickly, and runs, in this and that manner. (K, * TA.) ― -b2- يَأْجُوجُ and ↓ مَأْجُوجُ, (S, Msb, K,) imperfectly decl., (S,) [ Gog and Magog; ] two tribes of God's creatures; (TA;) or two great nations; (Msb;) or two tribes of the children of Japheth the son of Noah: or, as some say, the former, of the Turks; and the latter, of the Jeel [meaning Jeel-Jeelán, said in the TA in art. جيل, on the authority of ISd, to be a people beyond the Deylem; and on the authority of Az, to be believers in a plurality of gods; ( the Geli and Gelœ of Ptolemy and Strabo, as observed by Sale, in a note on ch. xviii. v. 93 of the Kur, on the authority of Golius in Alfrag. p. 207;)]: (Bd in xviii. 93:) [said by the Arabs to be Scythians of the furthest East; particularly those on the north of the Chinese: (Golius:) or, as some say, the descendants of Japheth, and all the nations inhabiting the north of Asia and of Europe: (Freytag:)] said in a rad., (TA,) on the authority of I' Ab, (Msb,) to compose nine tenths of mankind: (Msb, TA:) or يأجوج is the name of the males, and مأجوج is that of the females: (Msb:) he who pronounces them thus, and makes the أ a radical letter, says that the former is of the measure يَفْعُولُ, and the latter of the measure مَفْعُولُ; as though from أَجَيجُ النَّارِ; (Akh, S, Msb; *) or from مَاآءٌ أُجَاجٌ; (TA;) or from أَجَّ said of an ostrich; and imperfectly decl. as being determinate and fem.: (Bd ubi suprà:) he who pronounces them without ء, making the ا in each an augmentative letter, says that the former is from يَجَجْتُ, and the latter from مَجَجْتُ: (Akh, S, K:) this is the case if they be Arabic: (TA:) but some say that they are foreign names; (Msb, TA;) their being imperfectly decl. is said to indicate this; (Bd ubi suprà;) and if so, the ا in them is similar to that in هَارُوت and مَارُوت and دَاوُود and the like; and the ء, anomalous, as that in عَأْلِمٌ and the like; and their measure is فَاعُولُ. (Msb.) Ru-beh used to read ↓ اآجُوجُ and مَاجُوجُ [in the CK مأجُوج]; and Aboo-Mo'ádh, يَمْجُوجُ. (K.)

1 أَجَرَهُ ذ , aor. اَجُرَ and اَجِرَ , (S, Mgh, Msb, K,) which latter form of the aor., though known to most of the lexicologists, is disacknowledged by a few of them, (TA,) inf. n. أَجْرٌ; (S, Msb;) and ↓ اآجرهُ, (S, Mgh, Msb, K,) a form disacknowledged by As, but said by some to be the more chaste of the two, of the form أَفْعَلَ, not فَاعَلَ, as IKtt by evident inadvertence makes it to be by saying that its aor. is يُؤَاجِرُ, (TA,) inf. n. اـِيجَارٌ; (S;) He (God, S, A, Mgh, Msb, and a man, Mgh) recompensed, compensated, or rewarded, him, (S, A, Mgh, Msb, K,) عَلَي مَا فَعَلَ for what he had done. (A.) [See أَجْرٌ, below.] أُجِرَ فُلَانٌ خَمْسَةً مِنْ وَلَدِهِ [ Such a one became entitled to a reward for five of his children, by their death, (for it is believed that the Muslim will be rewarded in Paradise for a child that has died in infancy)], (S,) and أُجِرَ وَلَدَهُ, (A,) and أُجِرَ فِي أَوْلَادِهِ, (K,) mean that his children died, and became [causes of] his reward. (S, A, K.) ― -b2- أَجَرَهُ, (K,) aor. اَجُرَ , (S,) [ He served him for hire, pay, or wages; ] he became his hired man, or hireling. (S, K.) So in the Kur xxviii. 27. (TA.) ― -b3- أَجَرَهُ, aor. اَجُرَ , (L, Msb, K,) and اَجِرَ , (Msb, K,) inf. n. أَجْرٌ, (L, K,) He let him (namely his slave) on hire, or for pay, or wages; (L, * Msb, * K;) as also ↓ اآجرهُ, inf. n. اـِيجَارٌ; ('Eyn, Mgh, Msb, K;) and ↓ اآجرهُ, inf. n. مؤاجرة: (K:) all these are good forms of speech, used by the Arabs: (L:) or ↓ اآجرهُ having for its inf. n. مؤاجرة signifies he appointed him (namely another man) hire, pay, or wages, for his work; (Mj, Mgh;) or he engaged with him to give him hire, pay, or wages; (A, Mgh, Msb;) and can have only one objective complement: whereas, ↓ when it is of the measure أَفْعَلَ it is doubly trans.; (Mgh, Msb;) so that one says, مَمْلُوكَهُ ↓ اآجَرَنِي He let me his slave on hire. (Mgh.) One also says, أَجَرَ الدَّارَ, aor. اَجُرَ and اَجِرَ , inf. n. أَجْرٌ, He let the house on hire; and so الدَّارَ ↓ اآجر, [inf. n. اـِيجَارٌ:] (Msb, TA:) and الدَّارَ ↓ اآجرهُ, [inf. n. اـِيجَارٌ,] He let to him the house on hire: (S, A, Mgh, Msb:) the latter verb being of the measure أَفْعَلَ, not of the measure فَاعَلَ: (A, Mgh, Msb:) and the vulgar say, وَاجَرَ: (S:) some, however, say, الدَّارَ ↓ اآجَرْتُ, inf. n. مُؤَاجَرَةٌ, making the verb of the measure فاعل: (Msb, TA:) some also say, الدَّارَ زَيْدَّا ↓ اآجَرْتُ [ I let the house to Zeyd ], inverting the order of the words: (Msb, TA:) and the lawyers say, الدَّارَ مِنْ زَيْدٍ ↓ اآجَرْتُ [in the same sense, like as بِعْتُ مِنْ زَيْدٍ الدَّارِ means the same as بِعْتُ زَيْداً الدَّارَ]. (Msb: [but in the Mgh, the like of this is said to be vulgar.])

3 اآجر اآجر , inf. n. مُؤَاجَرَةٌ: see 1, latter half, in three places: and see 10. One says also, of a woman, (K,) or a whorish female slave, (TA,) اآجَرَتْ, [of the measure فَاعَلَتْ, not أَفْعَلَتْ, (see مُؤْجِرٌ, below,)] meaning She prostituted herself for hire. (K.)

4 اآجَرَتٌ اآجرت , inf. n. اـِيجَارٌ: see 1, first sentence: ― -b2- and see the latter half of the same paragraph, in seven places.

8 ائتجر ذ [written with the disjunctive alif اِيتَجَرَ] He gave alms, seeking thereby to obtain a reward [ from God ]: (L, K *:) and ائتجربِهِ He gave it as alms, seeking thereby a reward. (L.) ا@تَّجَرَ for ائتجر is not allowable, because ء cannot be incorporated into ت: [or, accord. to some, this is allowable, as in ا@تَّزَرَ for ائتزر, and ا@تَّمَنَ for ائتمن, &c.:] Hr allows it; and cites an ex. in a trad.; but IAth says that the proper reading in this instance is يَأْتَجِرُ, not يَتَّجِرُ; or, if the latter be allowed, it is from التِّجَارَةُ, not from الأَجْرُ. (L.) ― -b2- اُوتُجِرَ عَلَيْهِ بِكَذَا [in which the radical ء is changed into و because the alif preceding it is made disjunctive and with damm, (in one copy of the S, and in the L and TA, erroneously written اِيْتَجَرَ,) He was hired to do it for such a sum or thing, (see مُؤْتَجَرٌ, below,)] is from الأُجْرَةُ. (S, L.)

10 استأجرهُ ذ , (S, K,) and ↓ اآجرهُ, (K,) [the latter of the measure فَاعَلَ, as has been clearly shown above, from the A and Mgh and Msb,] He hired him; took him as a hired man, or hireling. (S, K, TA.) You say also, استأجر الدَّارَ [ He hired the house; took it on hire ]. (A, Mgh,)

أَجْرٌ ذ A recompense, compensation, or reward, (S, K, &c.,) for what one has done; (K;) i. q. ثَوَابٌ; (S;) as also ↓ اـِجَارَةٌ and ↓ أَجَارَةٌ and ↓ أٌجَارَةٌ, (K,) of which three forms the first is the most generally known and the most chaste, (TA,) and ↓ أُجْرَةٌ: (TA:) or, as some say, there is a distinction between أَجْرٌ and ثَوَابٌ: El-'Eynee says, in the Expos. of El-Bukháree, that what is obtained by the fundamental practices of the law, and by obligatory religious services, is termed ثواب; and what is obtained by supererogatory acts of religion, اجر; for ثواب is properly a substitute for a thing itself; and اجر, for the profit arising from a thing; though each is sometimes used in the sense of the other: (TA:) it is well known that اجر signifies a recompense, or reward, from God to a man, for righteous conduct; (MF;) and ↓ اـِجَارَةٌ, recompense, compensation, hire, pay, or wages, from one man to another, for work; (Mgh, MF;) and hence الأَجِيرُ; (MF;) and ↓ أُجْرَةٌ also has this latter signification, (Mgh, TA,) and is syn. with كِرَاآءٌ; (S, Mgh, K;) [signifying likewise rent for a house, and the like; ] but أَجْرٌ is used [sometimes] in the sense of اـِجَارَةٌ and in that of أُجْرَةٌ: (Msb:) the pl. of أَجْرٌ is أُجُورٌ (Msb, K) and اآجَارٌ; (K;) but the latter form was unknown to MF: (TA:) the pl. of ↓ أُجْرَةٌ is أَجَرٌ and أُجُرَاتٌ and أُجَرَاتٌ. (Msb.) [One says, أَجْرُكَ عَلَي اللّٰهِ Thy recompense is due from God. And, to console a person for the death of a relation or friend, عَظَّمَ اللّٰهُ أَجْرَكَ فِيهِ May God largely compensate thee for him! i. e., for the loss of him.] By the expression أَجْرٍ كِرِيمٍ in the Kur xxxvi. 10 is said to be meant Paradise. (TA.) ― -b2- (tropical:) A dowry, or nuptial gift; a gift that is given to, or for, a bride: (K:) pl. أُجُورٌ: so in the Kur xxxiii. 49 [&c.]. (TA.) ― -b3- (assumed tropical:) Praise; good fame. (K.) So, as some say, in the Kur xxix. 26. (TA.)

أَجُرٌّ ذ and أُجُرٌ: see اآجُرٌّ.

أُجْرَةٌ ذ : see أَجْرٌ, in three places.

اـِجْرِيَّا أجرى أجري أجريا اجريا and اـِجْرِيَّاآءُ: see اـِجِّيرَى.

أَجُورٌ ذ : see اآجُرٌّ.

أَجِيرٌ ذ (S, K, &c.) A hired man; a hireling: (L:) or of the measure فَعِيلٌ in the sense of the measure مُفَاعَلٌ, i. e. a man with whom one has engaged to give him hire, pay, or wages: (Mgh, Msb: *) pl. أُجَرَاآءُ. (L, Msb.)

اـِجَارَةٌ أجار أجاره أجارة اـجارة اجاره اجارة جارى and أَجَارَةٌ and أُجَارَةٌ: see أَجْرٌ, in four places. ― -b2- اـِجَارَةٌ also signifies The giving of usufructs for a compensation. (Mgh.) ― -b3- And Land which its owners have let to him who will build upon it: so explained by the lawyers. (Mgh.)

اـِجَّارٌ أجار اجار جارى (S, M, IAth, Mgh, K) and ↓ اـِجَّارَةٌ (M) and ↓ اـِنْجَارٌ (Mgh, K) The flat top, or roof, of a house, (S, M, IAth, Mgh, K,) that has not around it anything to prevent a person's falling from it: (M, * IAth:) of the dial. of the people of Syria and of El-Hijáz: (S:) pl. [of the first and second] أَجَاجِيرُ and أَجَاجِرَةٌ; (A'Obeyd, S, K;) and [of the third] أَنَا جِيرُ. (Mgh, K.)

اـِجَّارَةٌ أجار أجاره أجارة اـجارة اجاره اجارة جارى : see اـِجَّارٌ.

اـِجِّيرَى أجير أجيري أجيريي اجيرى اجيري (ISk, K) and ↓ اـِجْرِيَّا and ↓ اـِجْرِيَّاآءُ (S in art. هجر) A custom; a habit. (ISk, K, and S ubi suprà.) The hemzeh is said to be a substitute for ه [in هِجِّيرَى &c.] (TA.) You say, مَا زَالَ ذٰلِكَ اـِجِّيرَاهُ That ceased not to be his custom, or habit. (ISk.)

اآجَرٌ اآجر and اآجُرٌ and اآجِرٌ, and the pls. اآجُرُونَ and اآجِرُونَ: see what next follows.

اآجُرٌّ اآجر (S, Mgh, Msb, K) and ↓ اآجُرٌ (AA, Ks, K) and ↓ اآجُورٌ (S, K) and ↓ أَجُورٌ and ↓ يَاجُورٌ (K) and ↓ أَجُرٌ (as in some copies of the K) and ↓ اآجَرٌ, (as in some copies of the K and in the TA,) or ↓ أُجُرٌ, (as in other copies of the K,) and ↓ اآجِرٌ [to which is erroneously added in the CK اآجِرَةٌ] and [the pls.] ↓ اآجُرُونَ and ↓ اآجِرُونَ (K) are syn., (S, K,) of Persian origin, (S,) [from اآGُورْ or اآGُرْ,] arabicized, (S, Mgh, K,) signifying Baked bricks; (Msb;) baked clay, (Mgh, L,) with which one builds: (S, L:) اآجُرٌّ and اآجُورٌّ and اآجُرٌ [&c.] are pls., [or rather coll. gen. ns., except the two forms ending with و and ن,] and their sings. [or rather ns. un.] are with ة, i. e. اآجُرَّةٌ &c. (L.)

اآجُورٌ اآجور : see اآجُرٌّ.

اـِنْجَارٌ انجار : see اـِجَّارٌ.

مُؤْجَرٌ ذ [A slave, or] a house, let on hire; (Akh, T, Msb;) as also ↓ مَأْجُورٌ; (L;) and some say, ↓ مُؤَاجَرٌ. (Akh, Msb.)

مُؤْجِرٌ ذ One who lets on hire [a slave, or] a house: one should not say ↓ مُوَاجِرٌ; for this is wrong with respect to the classical language, and abominable with respect to the conventional acceptation and common usage; a foul reproach being meant thereby [as is shown by the explanation of اآجَرَتْ, given above: or, accord to some, it is allowable when it relates to a house: (see أَجَرَهُ:) it seems to be disallowed only when used absolutely]. (A, Mgh.)

مَأْجُورٌ ذ : see مُؤْجَرٌ.

مُؤَاجَرٌ ذ : see مُؤْجَرٌ.

مُؤَاجِرٌ ذ : see مُؤْجِرٌ.

مُؤْتَجَرَ ذ [part. n. of اُوتُجِرَ]. Mohammad Ibn-Bishr El-Khárijee, not [as is said in the S] Aboo-Dahbal, says, (L,) يَا لَيْتَ أَنِّى بِأَثْوَابِي وَ رَاحِلَتِى عَبْدٌ لِأَهْلِكَ هٰذَا الشَّهْرَ مُؤْتَجَرُ [ O would that I were, with my clothes and my riding-camel, a hired slave to thy family, this month ]: (S, L.) i. e., مَعَ أَثْوَابِي. (S.)

يَاجُورٌ ياجور : see اآجُرٌّ.

اـِجَّاصٌ اـجاص اـجاصة اجاص [The plum; ] a certain fruit, (K, TA,) of the description termed فَاكِهَة, (TA,) well known; (Msb, K;) cold and moist; or, as some say, of moderate temperature; (TA;) which facilitates the flow of the yellow bile; (K;) i. e., its juice, or water, does so, when drunk with sugar-candy (طَبَرْزَذ) and manna (تَرَنْجُبِين) added to it; (TA;) and allays thirst, and heat of the heart; (K;) but it relaxes the stomach, and does not agree with it; and it generates a watery mixture; and its injurious effect is repelled by the drinking of sugary سِكَنْجُبِين [or oxymel ]: it is of several kinds: (TA:) [ the most common is the Damasc, or Damascene, plum: ] the best is (K, TA) the Armenian, (TA,) that which is sweet and large: (K, TA:) the sour, or acid, is less laxative, and more cold: (TA:) the n. un. is with ة: (S, Msb, K:) you should not say اـِنْجَاصٌ; (Yaakoob, S, K;) or this is a word of weak authority, (K, TA,) and you say اـِجَّاصٌ and اـِنجَاصٌ like as one says اـِجَّارٌ and اـِنْجَارٌ: (TA:) in the dial. of the Syrians, the اـِجَّاصٌ [or اـِنْجَاص or اـِنجَاس accord. to common modern usage among them] is the [ pear which they formerly called] مِشْمِش and [which others call] كُمَّثْرَي: (K:) it is of the growth of the country of the Arabs: (AHn:) اجّاص is an adventitious word, (S, K,) or arabicized, (Msb,) because ج and ص do not both occur in any Arabic word: (S, Msb, K:) or, accord. to Az, they do so occur; as, for instance, in حَصَّصَ, and in صَجٌّ. (TA.)

1 أَجِلَ ذ , 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 اآجِلٌ 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. ] -A2- أَجَلَهُ, aor. اَجِلَ , (K,) inf. n. أَجُلٌ; (TA;) and ↓ أجّلهُ, (K,) inf. n. تَأْجِيلٌ; (TA;) and ↓ اآجلهُ, (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.) -A3- 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.) ― -b2- 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.)

2 أَجَّلَ الأَجَلَ ذ , (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 ا@لَّذِي 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.) ― -b2- أَجَّلَنِى He granted me a delay, or postponement. (TA.) You say, فَأَجَّلَنِى أِلَي مُدَّةٍ ↓ اِسْتَأْجَلْتُهُ (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.) ― -b3- See also 1.

3 اآجلهُ اآجله اآجلة , inf. n. مُؤَاجَلَةٌ: see 1.

5 تأجّل ذ 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.)

10 اـِسْتَاْجَلَ see 2 and 5.

أَجْلٌ ذ 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 اـِجْلِكَ, (S, K,) and فَعَلْتُهُ أَجْلَكَ, and ↓ اـِجْلَكَ, (so in some copies of the K,) and من أَجْلَالِكَ, and من اـِجْلَالِكَ, (K, [belonging to art. جلو, in which also they are mentioned,]) and من أَجْلالِكَ, and من اـِجْلَالِكَ, (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, أَجْلَ أَنَّ اللّٰهَ قَدْ فَضَّلَكُمْ [ Because that God hath made you to have excel-lence, or hath preferred you ]. (TA.)

اـِجْلٌ أجال أجل أجلى اجل جال جل جلا جلى آجل , whence فَعَلْتُهُ مِنْ اـِجْلِكَ, and فَعَلْتُهُ اـِجْلَكَ: see أَجْلٌ, in two places.

أَجَلٌ ذ , (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.)

أَجَلٌ ذ 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. اآجَالٌ. (Msb, K.) ― -b2- Hence, The period of women's waiting, before they may marry again, after divorce: as in the Kur ii. 231 and 232. (TA.) ― -b3- The period, or extremity of time, in which falls due a debt (K, TA) and the like. (TA.) You say, بَاعَهُ اـِيَّاهُ اـِلَي أَجَلٍ [ He sold it to him for payment at an appointed period ]: and سَلَّمَ الدَّارَاهِمَ فِى طَعَامٍ اـِلَي أَجَلٍ [ He delivered the money for wheat, or the like, to be given at an appointed period ]. (Msb in art. كلأ.) ― -b4- 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, ا@سْتِيفَاآءُ 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.) ― -b5- 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 ا@ قْتَرَبَ أَجَلُهُمْ [ And that, may be, their destruction shall have drawn near ]. (TA.)

أَجِلْ ذ : see أَجَلٌ.

أَجِلٌ ذ : see اآجِلٌ.

أَجِيلٌ ذ Having a delay, or postponement, granted to him, to a certain time; i. q. اـِلَى وَقْتٍ ↓ مُؤَجَّلٌ. (Lth.) ― -b2- See also اآجِلٌ.

اآجِلٌ اآجل Delayed; postponed; kept back; syn. مُتَأَخِّرٌ; [but in some copies of the K, for اآجِلٌ, 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.] ― -b2- [Hence,] الاآجِلَةُ The [ future, ] latter, ultimate, or last, dwelling, or abode, or life; the world to come; syn. الاآخِرَةُ; (K, TA;) contr. of العَاجِلَةُ. (S, TA.) -A2- Committing a crime; or a committer of a crime. (S, TA.)

مُؤَجَّلٌ ذ 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.) ― -b2- See also أَجِيلٌ.

مُتَأَجِّلٌ ذ : see اآجِلٌ.

1 أَجِمَهُ ذ , with kesr, [aor. اَجَمَ ,] (AZ, S, O,) inf. n. أَجَمٌ; (KL, PS;) or أَجَمَهُ, aor. اَجِمَ , (so in the K,) inf. n. أَجْمٌ; (TK;) [but أَجِمَ is the form commonly known; and if it were incorrect, the author of the K would probably, accord. to his usual custom, have charged J with error respecting it;] He loathed it; disliked it; was, or became, disgusted with it; namely, food; (AZ, S, O, K;) &c.; (K;) from constantly keeping to it; (AZ, S, O;) or because of its not agreeing with him: (TA:) he reckoned it bad: (KL:) and ↓ تأجّمهُ also signifies he disliked, disapproved, or hated, it; or he expressed, or showed, dislike, disapprobation, or hatred, of it; syn. تَكَرَّهَهُ. (TA.) -A2- أَجَمَ فَلَانَّا, aor. اَجِمَ , (K,) inf. n. أَجْمٌ, (TK,) He incited, or urged, such a one to do that which he disliked, disapproved, or hated. (K.)