لِاَجَلٍ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "لِاَجَلٍ".
وَمَا نُؤَخِّرُہٗۤ اِلَّا لِاَجَلٍ مَّعۡدُوۡدٍ
Ajal, meaning both a period and the end of a period, is of two kinds, (a) that which is revocable or cancellable, and (b) that which is not revoked or cancelled. The revocable "term" moves within a known circle within which it is liable to change according to circumstances. For instance, the age of a man has certain limits; it can decrease or increase within those limits. But the "term" which cannot be abrogated and is irrevocable concerns the destruction of a whole people.
Commentary:
اجل (term) which means both a period and the end of a period, is of two kinds: (a) that which can be averted and (b) that which cannot be averted. The "term" that can be averted moves within a known circle which it cannot overstep; within its circle, however, this "term" is liable to change according to circumstances. For instance, the age of a man has certain limits; it can decrease or increase within those limits; but it cannot go beyond them. But the "term" which cannot be averted concerns the destruction of the world. This term is fixed and irrevocable.
1485
Commentary:
اجل (term) which means both a period and the end of a period, is of two kinds: (a) that which can be averted and (b) that which cannot be averted. The "term" that can be averted moves within a known circle which it cannot overstep; within its circle, however, this "term" is liable to change according to circumstances. For instance, the age of a man has certain limits; it can decrease or increase within those limits; but it cannot go beyond them. But the "term" which cannot be averted concerns the destruction of the world. This term is fixed and irrevocable.
1348
Ajal, meaning both a period and the end of a period, is of two kinds, (a) that which is revocable or cancellable, and (b) that which is not revoked or cancelled. The revocable "term" moves within a known circle within which it is liable to change according to circumstances. For instance, the age of a man has certain limits; it can decrease or increase within those limits. But the "term" which cannot be abrogated and is irrevocable concerns the destruction of a whole people.
اَللّٰہُ الَّذِیۡ رَفَعَ السَّمٰوٰتِ بِغَیۡرِ عَمَدٍ تَرَوۡنَہَا ۖ ثُمَّ اسۡتَوٰی عَلَی الۡعَرۡشِ ۖ وَسَخَّرَ الشَّمۡسَ وَالۡقَمَرَ ۖ کُلٌّ یَّجۡرِیۡ لِاَجَلٍ مُّسَمًّی ۚ یُدَبِّرُ الۡاَمۡرَ یُفَصِّلُ الۡاٰیٰتِ لَعَلَّکُمۡ بِلِقَآءِ رَبِّکُمۡ تُوۡقِنُوۡنَ
32:6.
31:11.
7:55; 16:13; 29:62; 31:30; 35:14; 39:6.
These words mean: (1) You see that the heavens stand without pillars; (2) the heavens do not stand on pillars which you can see, i.e. they have supports but you cannot see them. Taken literally the verse means that the heavens stand without the support of pillars. Figuratively, it means that the heavens or, for that matter, the heavenly bodies, do stand on supports but these supports are not visible to the human eye, e.g. the force of gravity, or magnetic power or the special movements of planets or other means which science has discovered so far or which may be discovered in future.
The word ‘Arsh (Throne) has been used in the Qur’an to express the bringing to perfection of spiritual or physical laws. The use of this expression is analogous to the practice of worldly monarchs. They make their important proclamations 'from the throne.'
31:11.
7:55; 16:13; 29:62; 31:30; 35:14; 39:6.
32:6.
Commentary:
The Arabic expression رفع السموات بغیر عمد ترونھا rendered as, Who raised up the heavens without any pillars that you can see, means: (1) you see that the heavens stand without pillars; or (2) the heavens do not stand on any pillars which you may see, i.e. they have supports but you cannot see them. Both these meanings are correct and agree with the sense of the text. If the word عمد (pillars) be taken in its ordinary sense, i.e. in the sense of material columns which bear the weight of other things, then the verse would mean that the heavens stand without the support of pillars. But if the word be taken in the figurative sense, i.e. in the sense of anything that helps to keep another thing in place, then the verse would mean that the heavens or, for that matter, the heavenly bodies do stand on supports but these supports are not visible to the human eye, e.g. the force of gravity, or magnetic power or the special movements of planets or other means which men of science have discovered so far or which may be discovered in future.
The verse seeks to disabuse the minds of disbelievers of the notion that because the Holy Prophet possessed no material support or means which are considered essential for success, therefore he could not succeed in his mission. The verse says that it is not necessary that all things should have material supports or that these supports should be visible to the human eye. It is, indeed, true that everything must have some sort of prop to support it; but all things need not have the same kind of support. Material things which are the result of man’s handiwork need material supports, for even a small roof cannot stand without walls or pillars. But such is God’s handiwork that heavy stars stand in their places without visible support or without any support which may be called "a pillar" in the ordinary sense of the word. Although long ages have passed since this system came into being, yet nothing has gone wrong with it. There lies a world of difference between the way in which God works and the working of man. Man cannot do without support but God can, and this is why He has caused millions of stars to stand in their places without support or at least without visible support. The same divine law operates in the spiritual realm. When God desires to make a man succeed, He needs no material or visible means for it. He works in subtle ways that remain hidden from human gaze till the end is reached; and that which man in his ignorance regards as impossible becomes possible.
The expression, Then He settled Himself on the Throne, means that just as God first created the celestial bodies without any visible support and then began to manifest His attributes in a perfect manner, similarly in the spiritual world He has brought to perfection the spiritual firmament through the Holy Prophet; and now through the perfect teaching given to him, God’s attributes are going to find their complete manifestation. The word عرش or Throne, for which see 7:55, is used in the Quran to express the bringing to perfection of spiritual or physical laws. The expression is analogous to the ways of worldly monarchs. The rulers and monarchs of this world make their important proclamations "from the throne." To keep up the metaphor the clause, He settled Himself on the Throne, is intended to express the perfect manifestation of Divine attributes, meaning thereby that when a new spiritual heaven and a new earth have come into being, Divine attributes will necessarily find their requisite manifestation. See also 10:4.
The words, pressed the sun and the moon into service, mean that God has not only caused the heavenly bodies to stand without the support of pillars, but has also subjected them to the service of man. Man’s paid servants may, and indeed sometimes do, shirk their duty, but these heavenly bodies, in obedience to divine laws, serve us with perfect regularity and faithful-ness. What wonder then if God should have enforced the same inexorable law in favour of the Holy Prophet and should have subjected everything to his service?
The expression, He regulates all affairs, is also intended to signify that God will make all things serve the cause of the Prophet. The whole universe will, as it were, become his servant.
d
31:11.
e
7:55; 16:13; 29:62; 31:30; 35:14; 39:6.
f
32:6.
635
«古兰经»中, 用帝位 (عَرْش, ‘Arsh) 这个单词来表示使精神或物质律令臻于完善。使用这个说法, 类似世间帝王的做法。他们在帝位上宣布重要告示。
a
31:11.
b
7:55; 16:13; 29:62; 31:30; 35:14; 39:6.
c
32:6.
1614
Commentary:
The Arabic expression رفع السموات بغیر عمد ترونھا rendered as, Who raised up the heavens without any pillars that you can see, means: (1) you see that the heavens stand without pillars; or (2) the heavens do not stand on any pillars which you may see, i.e. they have supports but you cannot see them. Both these meanings are correct and agree with the sense of the text. If the word عمد (pillars) be taken in its ordinary sense, i.e. in the sense of material columns which bear the weight of other things, then the verse would mean that the heavens stand without the support of pillars. But if the word be taken in the figurative sense, i.e. in the sense of anything that helps to keep another thing in place, then the verse would mean that the heavens or, for that matter, the heavenly bodies do stand on supports but these supports are not visible to the human eye, e.g. the force of gravity, or magnetic power or the special movements of planets or other means which men of science have discovered so far or which may be discovered in future.
The verse seeks to disabuse the minds of disbelievers of the notion that because the Holy Prophet possessed no material support or means which are considered essential for success, therefore he could not succeed in his mission. The verse says that it is not necessary that all things should have material supports or that these supports should be visible to the human eye. It is, indeed, true that everything must have some sort of prop to support it; but all things need not have the same kind of support. Material things which are the result of man’s handiwork need material supports, for even a small roof cannot stand without walls or pillars. But such is God’s handiwork that heavy stars stand in their places without visible support or without any support which may be called "a pillar" in the ordinary sense of the word. Although long ages have passed since this system came into being, yet nothing has gone wrong with it. There lies a world of difference between the way in which God works and the working of man. Man cannot do without support but God can, and this is why He has caused millions of stars to stand in their places without support or at least without visible support. The same divine law operates in the spiritual realm. When God desires to make a man succeed, He needs no material or visible means for it. He works in subtle ways that remain hidden from human gaze till the end is reached; and that which man in his ignorance regards as impossible becomes possible.
The expression, Then He settled Himself on the Throne, means that just as God first created the celestial bodies without any visible support and then began to manifest His attributes in a perfect manner, similarly in the spiritual world He has brought to perfection the spiritual firmament through the Holy Prophet; and now through the perfect teaching given to him, God’s attributes are going to find their complete manifestation. The word عرش or Throne, for which see 7:55, is used in the Quran to express the bringing to perfection of spiritual or physical laws. The expression is analogous to the ways of worldly monarchs. The rulers and monarchs of this world make their important proclamations "from the throne." To keep up the metaphor the clause, He settled Himself on the Throne, is intended to express the perfect manifestation of Divine attributes, meaning thereby that when a new spiritual heaven and a new earth have come into being, Divine attributes will necessarily find their requisite manifestation. See also 10:4.
The words, pressed the sun and the moon into service, mean that God has not only caused the heavenly bodies to stand without the support of pillars, but has also subjected them to the service of man. Man’s paid servants may, and indeed sometimes do, shirk their duty, but these heavenly bodies, in obedience to divine laws, serve us with perfect regularity and faithful-ness. What wonder then if God should have enforced the same inexorable law in favour of the Holy Prophet and should have subjected everything to his service?
The expression, He regulates all affairs, is also intended to signify that God will make all things serve the cause of the Prophet. The whole universe will, as it were, become his servant.
a
32:6.
d
31:11.
e
7:55; 16:13; 29:62; 31:30; 35:14; 39:6.
1420
These words mean: (1) You see that the heavens stand without pillars; (2) the heavens do not stand on pillars which you can see, i.e. they have supports but you cannot see them. Taken literally the verse means that the heavens stand without the support of pillars. Figuratively, it means that the heavens or, for that matter, the heavenly bodies, do stand on supports but these supports are not visible to the human eye, e.g. the force of gravity, or magnetic power or the special movements of planets or other means which science has discovered so far or which may be discovered in future.
1420A
The word ‘Arsh (Throne) has been used in the Qur’an to express the bringing to perfection of spiritual or physical laws. The use of this expression is analogous to the practice of worldly monarchs. They make their important proclamations 'from the throne.'
یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَیُوۡلِجُ النَّہَارَ فِی الَّیۡلِ وَسَخَّرَ الشَّمۡسَ وَالۡقَمَرَ کُلٌّ یَّجۡرِیۡ لِاَجَلٍ مُّسَمًّی ۚ ذٰلِکُمُ اللّٰہُ رَبُّکُمۡ لَہُ الۡمُلۡکُ ۚ وَالَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِہٖ مَا یَمۡلِکُوۡنَ مِنۡ قِطۡمِیۡرٍ
22:62; 31:30; 57:7.
7:55; 13:3; 31:21.
13:15; 40:21.
The metaphor of the preceding verse is continued here. An-Nahar (day) represents prosperity and power and al-Lail (night) signifies loss of these things combined with national decline and decadence.
Qitmir means, the white point in the back of a date-stone, hence a mean, paltry or contemptible thing (Lane).
22:62; 31:30; 57:7.
7:55; 13:3; 26:29; 31:21; 39:6.
13:15; 40:21.
Important Words:
قطمیر (whit) means, the cleft of a date-stone or the integument that is upon it; the thin skin which is upon a date-stone between the stone and the date itself or the white point in the back of the date-stone from which the palm-tree grows forth. Hence a small, mean, paltry, contemptible thing. The Arabs say ما أصبت منه قطمیرا i.e. I did not receive anything from him.
Commentary:
The metaphor of the preceding verse is continued in this verse. The word النھار (day) here represents prosperity and power and اللیل (night) signifies loss of these things combined with national decline and decadence. Taking the two words in this sense the verse implies a prophecy that with the advent of the Holy Prophet a new order will come into being. The nations which have hitherto enjoyed temporal and spiritual sovereignty will, if they rejected his message, be debased and disgraced, and another people which have till now been looked down upon as scum of humanity because of their faith, will be raised to the highest pinnacles of power and glory. All the forces of nature will combine to work for the success of the new order and the forces of darkness led by those whom the disbelievers call upon besides Allah will utterly fail to impede or obstruct its progress, because the kingdom of the heavens and the earth is God’s Who has revealed the new Teaching and Who is its Protector and Guardian.
a
22:62; 31:30; 57:7.
b
7:55; 13:3; 31:21.
c
13:15; 40:21.
a
22:62; 31:30; 57:7.
b
7:55; 13:3; 26:29; 31:21; 39:6.
c
13:15; 40:21.
3187
Important Words:
قطمیر (whit) means, the cleft of a date-stone or the integument that is upon it; the thin skin which is upon a date-stone between the stone and the date itself or the white point in the back of the date-stone from which the palm-tree grows forth. Hence a small, mean, paltry, contemptible thing. The Arabs say ما أصبت منه قطمیرا i.e. I did not receive anything from him.
Commentary:
The metaphor of the preceding verse is continued in this verse. The word النھار (day) here represents prosperity and power and اللیل (night) signifies loss of these things combined with national decline and decadence. Taking the two words in this sense the verse implies a prophecy that with the advent of the Holy Prophet a new order will come into being. The nations which have hitherto enjoyed temporal and spiritual sovereignty will, if they rejected his message, be debased and disgraced, and another people which have till now been looked down upon as scum of humanity because of their faith, will be raised to the highest pinnacles of power and glory. All the forces of nature will combine to work for the success of the new order and the forces of darkness led by those whom the disbelievers call upon besides Allah will utterly fail to impede or obstruct its progress, because the kingdom of the heavens and the earth is God’s Who has revealed the new Teaching and Who is its Protector and Guardian.
a
22:62; 31:30; 57:7.
b
7:55; 13:3; 31:21.
c
13:15; 40:21.
2413
The metaphor of the preceding verse is continued here. An-Nahar (day) represents prosperity and power and al-Lail (night) signifies loss of these things combined with national decline and decadence.
2413A
Qitmir means, the white point in the back of a date-stone, hence a mean, paltry or contemptible thing (Lane).
خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ بِالۡحَقِّ ۖ یُکَوِّرُ الَّیۡلَ عَلَی النَّہَارِ وَیُکَوِّرُ النَّہَارَ عَلَی الَّیۡلِ ۖ وَسَخَّرَ الشَّمۡسَ وَالۡقَمَرَ ۖ کُلٌّ یَّجۡرِیۡ لِاَجَلٍ مُّسَمًّی ۗ اَلَا ہُوَ الۡعَزِیۡزُ الۡغَفّٰرُ
6:74; 14:20; 16:4; 29:45.
7:55; 13:3; 29:62; 31:30; 35:14.
6:74; 14:20; 16:4; 29:45.
7:55; 13:3; 29:62; 31:30; 35:14.
Commentary:
This verse adduces as a further argument the creation of heavens and earth and the existence of perfect design and order in the universe in support of the belief that there is One Intelligent Designing Mind behind all existence. See also 36:41.
a
6:74; 14:20; 16:4; 29:45.
b
7:55; 13:3; 29:62; 31:30; 35:14.
b
6:74; 14:20; 16:4; 29:45.
c
7:55; 13:3; 29:62; 31:30; 35:14.
3441
Commentary:
This verse adduces as a further argument the creation of heavens and earth and the existence of perfect design and order in the universe in support of the belief that there is One Intelligent Designing Mind behind all existence. See also 36:41.
a
6:74; 14:20; 16:4; 29:45.
b
7:55; 13:3; 29:62; 31:30; 35:14.