أذنTwo converging senses per Ibn Fāris: the physical ear and knowledge — the second arising … (root dhn)

أَذِنَ لَهْ

1. أَذِنَ لَهْ (T, S, M, Msb, K) and إِلَيْهِ, (M, K,) aor. اَذَنَ , (T, Msb, K,) inf. n. أَذَنٌ, (T, S, Msb, K,) He [gave ear or] listened to it, (T, S, M, Msb, K,) or him: (T, S, M, K: *) or it signifies, (K,) or signifies also, (M,) he listened to it, or him, pleased, or being pleased. (M, K.) It is said in a trad., (T,) مَا أَذِنَ ٱللّٰهِ لِشَىْءٍ لِنَبِىٍّ يَتَغَنَّى بالقُرآنِ (T, S) God hath not listened to anything [in a manner] like his listening [to a prophet chanting the Kur-án]. (T.) And in the Kur [lxxxiv. 2 and 5], وَأَذِنَتْ لِرَبِّها And shall listen to its Lord, (M, Bd, Jel,) and obey; (Jel;) i. e., shall submit to the influence of his power as one listens to the commander and submits to him. (Bd.) And you say, أَذِنَ لِلَّهْوِ He listened and inclined to sport, or play. (M.) [Hence, perhaps,] أَذِنَ لِرَائِحَةِ الطَّعَامِ (assumed tropical:) He desired eagerly, or longed for, the food, [perceiving its odour,] (ISh, K,) and inclined to it. (ISh, TA.) [Hence also, app.,] أَذِنَ لَهُ فِى الشَّىء, (S, M, K,) or فِى أَمْرِ كَذَا, (T,) or فِى كَذَا, (Msb,) aor. اَذَنَ , (T, K,) inf. n. إِذْنٌ, (T, S, M, K,) or this is a simple subst., (Msb,) and أَذِينٌ, (K,) [as though originally signifying He gave ear to him in respect of such a thing; and then] he permitted him, allowed him, or gave him permission or leave, to do the thing, or such a thing. (M, Msb, K.) [See also إِذْنٌ, below.] You say, أَذِنْتُ لِلْعَبْدِ فَي التِّجَارَةِ [I gave permission, or leave, to the slave to traffic]. (Msb.) أَذِنَ لَهُ عَلَيْهِ He took, or got, permission, or leave, for him from him. (M.) You say, اِيذَنْ لِى عَلَى الأَمِيرِ (S, TA) Take thou, or get thou, permission for me from the commander, or governor, or prince. (TA.) El-A'azz Ibn-'AbdAllah says, [And verily I, when the prince is niggardly of his permission, am able to take permission of myself when I will]. (TA.) And a poet says, [I said to a door-keeper, near by whom was her house, take thou, or get thou, permission for me to enter, for I am her husband's father, and her neighbour]: meaning, says Aboo-Jaafar, لِتَأْذَنْ; for the suppression of the ل is allowable in poetry, and the pronunciation with kesr to the ت is accord. to the dial. of him who says أَنْتَ تِعْلَمُ. (S.) أَذِنَ بِالشَّىءِ, (S, * M, Msb, K,) aor. اَذَنَ , (S, M, K,) inf. n. إِذْنٌ and أَذَنٌ and أَذَانٌ and أَذَانَةٌ, (M, K,) He knew the thing; knew of it; had knowledge of it; became informed, or apprized, of it. (S, M, Msb, K.) It is said in the Kur [ii. 279], فَأْذَنُوا بِحَرْبٍ مِنَ ٱللّٰهِ وَرَسُولِهِ (S, M, K) Then be ye informed, or apprized, of war [that shall come upon you] from God and his apostle: (M, K:) or then be ye sure, or assured, &c. (T.) [See also إِذْنٌ, below.] أَذَنَهُ, (T, S, M, K,) inf. n. أَذْنٌ, (T,) He hit, or hurt, his ear; (T, S, M, K;) or struck his ear; (so in some copies of the S;) and آذَنَهُ signifies the same, (M, K,) inf. n. إِيذَانٌ. (TA.) [See also 2.] أُذِنَ [as though originally signifying He had his ear hit or hurt;] he complained, or had a complaint, of his ear; (K;) said of a man. (TA.)

أذّنهُ

2. أذّنهُ, (S, M, K,) inf. n. تَأْذِينٌ, (K,) He wrung, or twisted, (عَرَكَ,) his (a boy's, S) ear: (S, K:) or he struck, (ضَرَبَ, TA,) or struck with his finger, or fillipped, (نَقَرَ, M, TA,) his ear. (M, TA.) [See also أَذَنَهُ.] They say, (in a prov., TA in art. جوز,) لِكُلِّ جَابِهٍ جَوْزَةٌ ثُمَّ يُؤْذَّنُ, (M, TA,) i. e. For every one that comes to water is a single watering for his family and his cattle; then his ear is struck, to apprize him that he has nothing more to receive from them: (TA in the present art., and the like is said in the same in art. جوز:) or, (assumed tropical:) then he is repelled from the water: (TA in art. جوز:) [for أذّنهُ signifies also] (assumed tropical:) He repelled him, (IAar, T, M, K,) namely, a man, (IAar, T, M,) from drinking, (K,) and did not give him to drink. (M, K.) You say also, أَذِّنُوا عَنِّى أُوَلَهَا, [in which the pronoun appears, from the context, to relate to camels,] (assumed tropical:) Send ye away from me the first ones of them. (En-Nadr, T.) أذّن النَّعْلَ, (inf. n. as above, S,) He put to the sandal what is termed أُذُنٌ, q. v. infrà: (S, M, K:) and in like manner one says with respect to other things. (S, K.) أذّن, (M, K,) inf. n. as above, (K,) also signifies He made known, or notified, a thing (بِشَىْءٍ) much; (M, K; *) he proclaimed, or made proclamation; syn. نَادَى: (Jel in vii. 42, and Bd and Jel in xii. 70 and xxii. 28:) Sb says that some of the Arabs make أَذَّنَ and آذَنَ to be syn.: but some say that the former signifies he called out publickly; and the latter, i. q. أَعْلَمَ [he made to know, &c.: see 4]. (M, TA.) It is said in the Kur [xxii. 28], وَأَذِّنْ فِى النَّاسِ بِالحَجِّ (M) And proclaim thou, among the people, the pilgrimage. (Bd, Jel.) Also, (S, K,) or أذّن بِالصَّلَاةِ, (Msb,) inf. n. as above, (M, K,) or أَذَانٌ, (S,) or both, (TA,) or the latter is [properly speaking] a simple subst. [used as an inf. n.], as in the instances of وَدَّعَ وَدَاعَّا and سَلَّمَ سَلَامًا and كَلَّمَ كَلَامًا &c., (Msb,) He called to prayer; (M, K;) he notified, or made known, or proclaimed, [i. e., chanted, from the مِئْذَنَة,] the time of prayer; (S, * Msb, * TA;) and آذَنَ signifies the same, (K,) inf. n. إِيذَانٌ. (TA.) IB says, the phrase أَذَّنَ العَصْرُ, with the verb in the act. form, [a phrase commonly obtaining in the present day,] is wrong; the correct expression being أُذِّنَ بِالعَصْرِ [The time of the prayer of afternoon was proclaimed, i. e., chanted], with the verb in the pass. form, and with the preposition to connect it with its subject. (Msb.) You say also, أَذَّنَ بِإِرْسَالِ إِبِلِهِ He spoke of sending away his camels. (En-Nadr, T.)

آذنهُ

4. آذنهُ: see 1, last sentence but one. [Hence, app.,] inf. n. إِيذَانٌ, (assumed tropical:) He prevented him, or forbade him; (K;) and repelled him. (TA.) [See also 2.] And (assumed tropical:) It (a thing, M) pleased, or rejoiced, him, (M, K,) and he therefore listened to it. (M.) آذَنْتُهُ, inf. n. إِيذَانٌ, (T, Msb,) in the place of which the subst. أَذَانٌ is also used, (T,) signifies أَعْلَمْتُهُ [I made him to know, or have knowledge; informed, apprized, advertised, or advised, him; gave him information, intelligence, notice, or advice: and I made it known, notified it, or announced it]: (T, Msb:) and تَأَذَّنْتُ, also, signifies أَعْلَمْتُ [as meaning I made to know, &c.: and I made known, &c.]. (Msb.) You say, آذنهُ بِالأَمْرِ, (T, K, [in the CK, erroneously, اَذَنَهُ,]) or بِالشَّىْءِ, (S,) and آذنهُ الأَمْرَ, (M, K,) inf. n. إِيذَانٌ, (T,) meaning أَعْلَمَهُ [He made him to know, or have knowledge of, the thing; informed, apprized, advertised, or advised, him of it; gave him information, intelligence, notice, or advice, of it; made it known, notified it, or announced it, to him]; (T, S, M, K;) as also الأَمْرَ تأذّنهُ. (M.) So, accord. to one reading, in the Kur [ii. 279], فَآذِنُوا بِحَرْبٍ مِنَ اللّٰهِ Then make ye known, or notify ye, or announce ye, war from God. (M. [For the more common reading, see 1, latter part.]) And so in the Kur [vii. 166], رَبُّكَ وَ إِذْ تَأَذَّنَ And when thy Lord made known, or notified, or announced: (Zj, S, M, K: *) or the meaning here is, swore: (M, K: *) [for] you say, لَيَفْعَدَنَ تَأَذَّنَ, meaning he swore that he would assuredly do [such a thing]: (M:) Lth says that لَأَ فْعَلَنَّ كَذَا وَ كَذَا تَأَذَّنْتُ signifies the making the action obligatory. (T.) You say also, الأَمِيرُ فِى النَّاسِ تَأَذَّنَ The commander, or governor, or prince, proclaimed (نَادَى) among the people, with threatening (S, K) and prohibition; i. e. تَقَدَّمَ and أَعْلَمَ. (S.) And you say of a building that has cracked in its sides, آذَنَ بِٱلِانْهِدَامِ وَالسُّقُوطِ (assumed tropical:) [It gave notice of becoming a ruin and of falling down]. (Msb in art. دعو.) [See also a similar ex. in a verse cited voce أَلَا. And hence,] آذَنَ العُشْبُ [in the CK (erroneously) اَذَنَ] (tropical:) The herbage began to dry up; part of it being still succulent, and part already dried up. (M, K, TA.) And آذَنَ الحُبُّ The grain put forth its أَذَنَة, or leaves. (TA.) See also 2, latter half, in two places. آذَنَ and تأذّن are [also] used in one and the same sense [as meaning He knew; had knowledge; or became informed, apprized, advertised, or advised, of a thing]; like as one says أَيْقَنَ and تَيَقَّنَ. (S, TA.) You say, تَأَذَّنْ, meaning اِعْلَمْ [Know thou]; like as you say تَعَلَّمْ, meaning اِعْلَمْ. (M.)

تَاَذَّنَ

5: see 4, in eight places.

استأذنهُ

10. استأذنهُ He asked, or demanded, of him permission, or leave, (M, Msb, K,) فِى كَذَا to do such a thing. (Msb.) [You say, استأذن meaning He asked, or demanded, permission, or leave, to enter, or to come into the presence of another; and to go. And استأذن فِى الدُّخُولِ عليه, and, elliptically, استأذن عليه, He asked, or demanded, permission, or leave, to go in to him.]

أُذْنٌ

أُذْنٌ: see أُذُنٌ.

إِذْنٌ

إِذْنٌ [is held by some to be an inf. n., like أَذَيِنٌ: (see 1:) by others, to be] a simple subst.; (Msb;) signifying Permission; leave; or concession of liberty, to do a thing: and sometimes command: and likewise will; (Msb, TA;) as in the phrase بِإِذْنِ ٱللّٰهِ by the will of God: (Msb:) or, accord. to El-Harállee, the withdrawal, or removal, of prevention or prohibition, and the giving of power or ability, in respect of being and creation: or, accord. to Ibn-El-Kemál, the rescission of prohibition, and concession of freedom of action, to him who has been prohibited by law: or, accord. to Er-Rághib, the notification of the allowance or permission of a thing, and of indulgence in respect of it; as in إِلَّا لِيُطَاعَ بِإِذْنِ ٱللّٰهِ, [in the Kur iv. 67,] meaning [but that he may be obeyed] by the will of God, and [also] by his command: (TA:) or, as explained in the Ksh, facilitation; an explanation founded upon the opinion that the actions of men are by their own effective power, but facilitated by God; and in this sense, Esh-Shiháb regards it as a metaphor, or a non-metaphorical trope: (MF:) and accommodation; syn. تَوْفِيقٌ; (Hr in explanation of a clause of iii. 139 of the Kur [which see below];) but Es-Semeen says that this requires consideration. (TA.) Also Knowledge; syn. عِلْمٌ; (T, M, K;) and so أَذِينٌ; (M, K;) as in the saying فَعَلَهُ بِإِذْنِى (T, * M, K) and بِأَذِينى (M, K) [He did it with my knowledge]: or إِذْنٌ has a more particular signification than عِلْمٌ, being scarcely ever, or never, used save of that [knowledge] wherein is will, conjoined with command or not conjoined therewith; for in the saying [in the Kur iii. 139, referred to above,] وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ ٱللّٰهِ [And it is not for a soul to die save with the knowledge of God], it is known that there are will and command; and in the saying [in the Kur ii. 96], وَمَا هُمْ بِضَّارِينَ بِهِ مِنْ أَحَدٍ إِلَّا بإِذْنِ ٱللّٰهِ [But they do not injure thereby any one save with the knowledge of God], there is will in one respect, for there is no difference of opinion as to the fact that God hath made to exist in man a faculty wherein is the power of injuring another: (Er-Rághib:) but Es-Semeen says that this plea is adduced by Er-Rághib because of his inclining to the persuasion of the Moatezileh. (TA.) You say also, فَعَلْتُ كَذَا بِإِذْنِهِ meaning I did thus by his command. (T.)

أَذَنٌ

أَذَنٌ: see أَذَنَةٌ

أُذُنٌ

أُذُنٌ and أُذْنٌ, (S, M, Msb, K,) the latter a contraction of the former, [which is the more common,] (Msb,) [The ear;] one of the organs of sense; (M, TA;) well known: (M:) of the fem. gender: (S, M, Msb, K:) as also أَذِينٌ: (K:) pl. آذَانٌ, (S, M, Msb, K,) its only pl. form: (M:) dim. أُذَيْنَةٌ; but when used as a proper name of a man, أُذَيْنُ, though أُذَيْنَةُ has been heard. (S.) You say, جَآءَ نَاشِرَّا أُذُنَيْهِ [He came spreading, or, as we say, pricking up, his ears: meaning] (tropical:) he came in a state of covetousness, or eagerness. (T, K, TA. [See also نَشَرَ.]) And وَجَدْتُ فُلَانًا لَا بِسًا أُذُنَيْهِ (tropical:) I found such a one feigning himself inattentive, or heedless. (T, TA.) And لَبِسْتُ أُذُنَىَّ لَهُ (tropical:) I turned away from him, avoided him, or shunned him: or I feigned myself inattentive, or heedless, to him. (K, TA. [See also لَبِسَ.]) (tropical:) A man who listens to what is said to him: (M, K, TA:) or a man who hears the speech of every one: (S:) or who relies upon what is said to him; as also وَابِصَةُ السَّمْعِ: (M in art. وبص:) applied as an epithet to one and to a pl. number, (S, M, K,) alike, (S, M,) and to two, and to a woman; not being pluralized nor dualized [nor having the fem. form given to it]: (IB:) you say رَجُلٌ أٌذْنٌ (AZ, S, M) and أُذْنٌ, and رِجَالٌ أُذُنٌ and أُذْنٌ [&c.]: (AZ, M:) and sometimes it is applied to a man as a name of evil import. (M.) It is said in the Kur [ix. 61], وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَكُمْ (T, M) And they say, “He is one who hears and believes everything that is said to him:” as though, by reason of the excess of his listening, he were altogether the organ of hearing; like as a spy is termed عَيْنٌ; or أُذُن is here from أَذِنَ “he listened,” and is like أُنُفٌ and شُلُلٌ in its derivation: (Bd:) for among the hypocrites was he who found fault with the Prophet, saying, “If anything be told him from me, I swear to him, and he receives it from me, because he is an أُذُن:” (M:) therefore he is commanded to answer, Say, “A hearer of good for you.” (T, M, Bd.) (assumed tropical:) A sincere, or faithful, adviser of a people, who counsels to obedience: (Msb:) a man's intimate, and special, or particular, friend. (TA.) (assumed tropical:) A certain appertenance of the heart; (M;) [i. e. either auricle thereof;] أُذُنَا القَلْبِ signifying two appendages (زَنَمَتَانِ) in the upper part of the heart: (K:) and (tropical:) of a نَصْل [or arrow-head or the like; i. e. either wing thereof]: and (tropical:) of an arrow; آذَانُ السَّهْمِ signifying the feathers of the arrow, as AHn says, when they are attached thereon; and ذُو ثَلَاثِ آذَانٍ [a thing having three such feathers] meaning an arrow: all so called by way of comparison: (M:) and (assumed tropical:) of a sandal; (S, M, K;) i. e. the part thereof that surrounds the قِبَال [q. v.]: (M:) or أُذُنَا النَّعْلِ signifies the two parts, [or loops,] of the sandal, to which are tied the عَضُدَانِ of the شِرَاك, [or two branches of the thong that is attached to another thong between two of the toes, which two branches, however, sometimes pass through the أُذُنَانِ, encompassing the heel,] behind the narrow part (خَصْر) of the sole. (AO in an anonymous MS in my possession. See also خَصْرٌ.) (tropical:) A handle, (M,) or [a loopshaped, or an ear-shaped, handle, such as is termed] عُرْوَة, (T, K,) of anything; (M, K) as, for instance, (M,) of a كُوز [or mug]; (T, M;) and of a دَلْو [or bucket]: so called by way of comparison: and in all cases fem.: (M:) pl. as above. (T.) (assumed tropical:) What becomes sharp, or pointed, and then falls off, or out, of the plants called عَرْفَج and ثُمَام when they put forth their خُوص [q. v.], or when their خوص become perfect; because it has the shape of an ear. (AHn, M.)

إِذَنْ

إِذَنْ, also written إِذًا: see art. اذا.

أَذَنَةٌ

أَذَنَةٌ The leaves of trees, (En-Nadr, T,) or of grain. (K.) [The kind of leaf called خُوصَة of the ثُمَام.] (tropical:) The young ones of camels and of sheep or goats; (En-Nadr, T, K;) as being likened to the خُوصَة of the ثُمَام. (TA.) A piece of straw: pl. [or rather coll. gen. n.] أَذَنٌ [in the CK أُذُنٌ]. (IAar, T, K.) Appetite, appetency, longing, yearning, or strong desire. (En-Nadr, T.) You say, هٰذِهِ بَقْلَةٌ تَجِدُ بِهَا الإِبِلُ أَذَنَةَ شَدِيدَةً This is a herb for which the camels feel a strong appetite &c. (En-Nadr, T.) And هٰذَا طَعَامٌ لَا أَذَنَةَ لَهُ This is food for the odour of which there is no appetite. (K, * TA.)

أَذَانٌ

أَذَانٌ A making known; a notification; an announcement. (T, S, Mgh.) [See 4.] So in the Kur [ix. 3], وَ أَذَانٌ مِنَ ٱللّٰهِ وَرَسُولِهِ إِلَى النَّاسِ [And a notification, or an announcement, from God and his apostle to men, or the people]. (T, Mgh.) Also, and أَذِينٌ, (T, S, M, K,) and تَأْذِينٌ, [the last an inf. n. of 2, and the second a quasi-inf. n. of the same, which see,] (M, K,) The notification, or announcement, of prayer, and of the time thereof; (T, S;) the call to prayer. (M, K.) [The words of this call (which is usually chanted from the مِئْذَنَة, or turret of the mosque,) are اَللّٰهُ أَكْبَرْ (four times) أَشْهَدُ أنْ لَا إِلٰهَ إِلَّا ٱللّٰهْ (twice) أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُولُ ٱللّٰهُ (twice) حَيَّ عَلَى الصَّلَاهٌ (twice) حَىَّ عَلَى الفَلَاحْ (twice) اَللّٰهُ أَكْبَرٌ (twice) لَا إِلٰهَ إِلَّا ٱللّٰهٌ.] الأَذَانُ also signifies The [notification, or announcement, called] إِقَامَة; (M, K;) because it is a notification to be present at the performance of the divinelyordained prayers. (TA.) [This (which is chanted in the mosque) consists of the words of the former أَذَان with the addition of قَدْ قَامَتِ الصَّلَاهْ pronounced twice after حَىَ عَلَى الفَلَاحْ.] الأَذَانَانِ signifies The أَذَانِ [more commonly so called] and the إِقَامَة. (TA.)