And when their saying, "What is holding it back?" [Hud: 8] had preceded, it was as if it was said in response to them: We are capable of hastening it. And it is - as we indicated in this verse - with us whenever we wish, in utmost ease: "And we do not delay it" meaning today or the reward, along with the greatness and complete power we have to bring it into existence for something of the things, "except for a term" meaning: for the purpose of the end of a term, "that is numbered" which was predetermined in the past by the One whose words are not changed, and everything is in His judgment. He does not fear missing it; and the root of "ajal" in its four forms: ajala, ja'ala, jala'a, and laja'a revolves around the duration set for the thing. So, the term - when pronounced with a vowel: is the duration of the thing and the limit of time in death and the settling of debt (p-377) from naming the part by the name of the whole. And "ta'jil" is the specification of the term, and it necessitates delay. And from it, "ajal" means something has been delayed, just as "farah" means it has been delayed. And "al-ajil" refers to the hereafter. And "ajal" of the thing - with a fatha: means to hold it back and prevent it, because the term is a holder and preventer for what is delayed. And from it, "ajla" like "jamza," is a pasture for them known as if for its goodness the shepherd is held back in it. And "ajal al-sharr" upon them: it has approached them and stirred them up. And for its people: it has earned and gathered and plotted, because all of that is from the necessities of the one with a term, or the meaning is that it has established the term of that. And like a seat and a majority: a place where water collects, because it surrounds it as the term surrounds what is delayed. And "ajalahu" in it as a delay: he gathered it, so it was delayed. And "al-majal" is the basin in which water is held. And they delayed what they had: they held it in the pasture. And "ajal" - with a kasra: is a herd of wild cattle, likening it in its gathering because it is more fortified for it by the term, as it is said - a stronghold. And "ajal" - with a kasra also: is pain in the neck, because it is one of the causes of the arrival of the term. And "ajalahu": he treated him for it. And with a damm, the plural of "ajil" for the delayed and for the gathered from clay made around the palm tree, for its surrounding it as the term surrounds and fortifies it. And "ta'jalu al-qawm": they gathered, because gathering is more fortified for them. And "ajal" - with two fatha followed by a sukoon: is a response like "na'am" in weight and meaning, except that it is better than it in affirmation, and "na'am" from it in questioning. And the reality of that is the informing that the term - meaning the time - of that action which is obligatory or questioned about has arrived. And I did that for your sake - without "min" - and for your sake, and for your honors [and for your majesty]. And it is broken in all, meaning from your greatness - as stated in the dictionary. And he said in the section of the letter jīm: and I did it for your majesty - with a damm - and your grandeur and your greatness - with a vowel - and your majesty and your glorification - with a kasra. And for the sake of your glorification and for your sake in meaning - it has ended.

And its reality is that the action is a beginning for you - by the movement, or it could be 'from' as a causal preposition, meaning your time is a cause in it. If it were not for your existence, I would not have done it, and it is for your glorification. The refuge and the shelter - when pronounced with movement: the stronghold and the place of safety, as if it were likened to the time. From it, he sought refuge in it - as in prevented and rejoiced: he took refuge, and he entrusted his matter to Allah: he referred it, and he forced someone to this: he compelled him. The compulsion: the coercion, and the shelter - pronounced with movement: the frog, for its seeking refuge in water; and from that is the jay'al - like sayqal, and jay'al and jay'alah are prohibited, and jiyal without hamzah is the name of the hyena due to its frequent seeking refuge in its den. From it, j'ail - like farih - j'alan: he limped, as if it were a likeness to its walk, because one of its names is the limping one, or a likeness to the walk of the one ascending in the degree of the shelter, meaning the fortress. Likewise, the ajjal - like qinab and qubbur - is the male of the wild goats, for its horns are like the fortress for it. And jay'alat of the wound: its gathith, and it is its meryh, for it is from the causes of the proximity of the time. Likewise, the ij'lal - meaning the fright - might be a cause for that, and it might be a cause for hastening to the fortress. And ja'al - like mana'a: he went and came, and the wool: he gathered it and assembled it - necessary and transitive, all of it from the necessities of the time in the meaning of the duration. And jala' with the man - like mana'a: he knocked him down, and with his garment: he threw him, as if he placed him in the power of the one whose time has come. If you wish, you could say in controlling that: the material - with its rotation around the duration - sometimes looks at the essence of the duration, and sometimes at its end, and sometimes [to] its extension and delay, and sometimes at what brings it closer, and sometimes at its benefit, and sometimes at what is necessary in it. So from the perspective of the essence of the duration: the postponement in the meaning of determining the time, which is the duration of the thing. And I did this for you, meaning if it were not for your existence, I would not have done it. And ajl in the meaning of yes, meaning the duration of the action has arrived. And from the perspective of the end: the time has approached - in death and debt. And from the perspective of the delay: the thing has been delayed - if it has been delayed, and the ajil: the latter. And from the perspective of the causal factor that brings it closer: the ajil - with kasrah - for pain in the neck, and jay'alat of the wound - for its gathith, meaning its meryh. And jala' with the man: he knocked him down, and with his garment: he threw him, and ajala the evil upon them: he brought it upon them, or he stirred it up and incited it. And the ij'lal: the fright. And from the perspective of the benefit, which is that the postponement which is the determination of the time for the thing prevents its taking without what has been set for it from the duration: the ajil - with kasrah - for the herd of wild cattle. And ajala the thing: he detained it and prevented it, and ajala like jamzi: a pasture for them is known. And the people postponed: they gathered, and ja'al the wool: he gathered it. And the refuge and the shelter: the stronghold and the place of safety, and the frog for its necessity to its refuge from the water, and the jay'al for the hyena for its necessity to its den. And for that reason, she is called the mother of Amir. And j'ail - like farih: he limped, as if it were likened to its walk because it is called the limping one. And the ajjal - like qinab and qubbur - for the male of the wild goats, for its fortification with its horns. And the ajl - with the dhammah: the gathering of clay is made around the palm tree, and the ma'jil: the basin in which water is held, and the stagnant water is absolute. And ajalahu ta'jilan: he gathered it. And from the perspective of what is necessary in the duration: ajala for his people: he earned and gathered and brought and plotted. And ja'al - like mana'a: he came and went; it has become clear that what is meant by the time here is the moment.