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Form 1أَذِنَ لَهْ7 senses · 2 main
muḍāriʿـَيَفْعَلُmaṣdarأَذَنٌ إِذْنٌ أَذْنٌ إِيذَانٌ

Core sense — he listened to him; he gave him permission; he knew of itgenerated

1.1God has not listened to anything like his listening—مَا أَذِنَ ٱللّٰهِ لِشَىْءٍ لِنَبِىٍّ يَتَغَنَّى بالقُرآنِ

Also إِلَيْهِ: he [gave ear or] listened to it, or him; or it means, or also means, he listened to it pleased, or being pleased.

Said in a tradition, of a prophet chanting the Qur'ān.

and it shall listen to its Lord, and obey—وَأَذِنَتْ لِرَبِّها

Qur'ān 84:2 and 5. That is, it shall submit to the influence of his power as one listens to the commander and submits to him.

he listened and inclined to sport, or play—أَذِنَ لِلَّهْوِ
1.1.1figurative · مجاز — inferredhe longed eagerly for the food, and inclined to it—أَذِنَ لِرَائِحَةِ الطَّعَامِ

Perhaps from the sense above; [perceiving its odour].

1.1.2he permitted him, or gave him leave, to do the thing—أَذِنَ لَهُ فِى الشَّىء

Also فِى أَمْرِ كَذَا and فِى كَذَا, or this is a simple noun; and أَذِينٌ.

Apparently from the sense above, [as though it first meant he gave ear to him in respect of such a thing, and then permitted him].

See also إِذْنٌ below.

[I gave the slave permission to traffic]—أَذِنْتُ لِلْعَبْدِ فَي التِّجَارَةِ
1.1.3he got permission, or leave, for him from him—أَذِنَ لَهُ عَلَيْهِ
get permission for me from the commander, or governor—اِيذَنْ لِى عَلَى الأَمِيرِ

El-A'azz Ibn-'AbdAllah says: [And I, when the prince is stingy with his permission, am able to take permission of myself when I will]

shāhid 1
وَ إِنِّى إِذَا ضَنَّ الأَمِيرُ بإِذْنِهِعَلَي الإِذنِ مِنْ نَفْسِى إِذا شِئْتٌ قَادِرٌ

And a poet says: [I said to a door-keeper, near whom was her house: get me permission to enter, for I am her husband's father, and her neighbour]

shāhid 2
قُلْتُ لِبَوَّابٍ لَدَيْهِ دَارُهَاتِئْذَنْ فَإِنِّى حَيْؤُهَا وَجَارُهَا

Aboo-Jaafar says the meaning is لِتَأْذَنْ, since the ل may be dropped in poetry; and the pronunciation with kesr on the ت follows the dialect of those who say أَنْتَ تِعْلَمُ.

1.1.4he knew the thing; he had knowledge of it; he became informed of it—أَذِنَ بِالشَّىءِ

maṣdar إِذْنٌ, أَذَنٌ, أَذَانٌ and أَذَانَةٌ.

then be informed of war from God and his apostle—فَأْذَنُوا بِحَرْبٍ مِنَ ٱللّٰهِ وَرَسُولِهِ

Qur'ān 2:279, [war] that shall come upon you; or the meaning is: then be sure, or assured, of it.

See also إِذْنٌ below.

1.2he hit, or hurt, his ear; he struck his ear—أَذَنَهُ

. آذَنَهُ has the same meaning. [See also Form 2.]

1.2.1he complained, or had a complaint, of his ear; said of a man—أُذِنَ

[As though it first meant he had his ear hit or hurt.]

Qur’ānic occurrences Form 1 5 shown of 23
20:109
يَوْمَئِذٍ لَّا تَنفَعُ ٱلشَّفَـٰعَةُ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَـٰنُ وَرَضِىَ لَهُۥ قَوْلًا

On that Day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him.

22:39
أُذِنَ لِلَّذِينَ يُقَـٰتَلُونَ بِأَنَّهُمْ ظُلِمُوا۟ ۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ

To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;-

77:36
وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ

Nor will it be open to them to put forth pleas.

84:2
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ

And hearkens to (the Command of) its Lord, and it must needs (do so);-

84:5
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ

And hearkens to (the Command of) its Lord,- and it must needs (do so);- (then will come Home the full reality).

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
(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 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, 1 [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, 2 [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.) وَ إِنِّى إِذَا ضَنَّ الأَمِيرُ بإِذْنِهِ | عَلَي الإِذنِ مِنْ نَفْسِى إِذا شِئْتٌ قَادِرٌ قُلْتُ لِبَوَّابٍ لَدَيْهِ دَارُهَا | تِئْذَنْ فَإِنِّى حَيْؤُهَا وَجَارُهَا 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.)
Form 2أذّنهُ6 senses · 3 main
maṣdarتَأْذِينٌ

Core sense — he twisted his ear; he proclaimed; he called to prayergenerated

2.1figurative · مجاز — inferredfor everyone who comes to water there is one watering for his family and his cattle—لِكُلِّ جَابِهٍ جَوْزَةٌ ثُمَّ يُؤْذَّنُ

he wrung, or twisted, his ear, said of a boy; or he struck, or struck with his finger, or fillipped, his ear. [See also أَذَنَهُ.]

A proverb, given in the article جوز.

Then his ear is struck, to let him know that he has nothing more to receive from them; the like is said in the article جوز.

Or: then he is repelled from the water, as in the article جوز. [For أذّنهُ also has the sense that follows.]

2.1.1figurative · مجاز — inferredsend away from me the first ones of them—أَذِّنُوا عَنِّى أُوَلَهَا

The pronoun appears from the context to relate to camels. En-Nadr.

He repelled him, namely a man, from drinking, and did not give him to drink.

2.2he put to the sandal the part called its ear—أذّن النَّعْلَ

The part in question is أُذُنٌ, explained below; and one says the same with respect to other things.

2.3he made a thing known much; he proclaimed, or made proclamation—أذّن

Maṣdar as above. The thing made known is بِشَىْءٍ; synonym نَادَى.

Sb says that some of the Arabs make أَذَّنَ and آذَنَ synonymous; but some say that the first means he called out publicly, and the second is the same as أَعْلَمَ [he made to know: see Form 4].

and proclaim the pilgrimage among the people—وَأَذِّنْ فِى النَّاسِ بِالحَجِّ

Qur'ān 22:28.

Lane cites “Jel in vii. 42” — a commentary, not the verse; no modern number is given
Lane cites “Jel in xii. 70” — a commentary, not the verse; no modern number is given
2.3.1he called to prayer; he proclaimed the time of prayer—أذّن بِالصَّلَاةِ

Maṣdar as above, or أَذَانٌ, or both; or the second is properly a simple noun used as a maṣdar, as in the cases of وَدَّعَ وَدَاعَّا, سَلَّمَ سَلَامًا, كَلَّمَ كَلَامًا and the like.

The time of prayer is chanted, from the مِئْذَنَة.

آذَنَ has the same meaning, maṣdar إِيذَانٌ.

IB says that the phrase أَذَّنَ العَصْرُ, with the verb in the active form — a phrase common in the present day — is wrong; the correct expression is أُذِّنَ بِالعَصْرِ, [the time of the afternoon prayer was proclaimed, that is, chanted,] with the verb in the passive form and with the preposition connecting it to its subject.

2.3.2he spoke of sending away his camels—أَذَّنَ بِإِرْسَالِ إِبِلِهِ

This is from En-Nadr.

Qur’ānic occurrences Form 2
7:44
وَنَادَىٰٓ أَصْحَـٰبُ ٱلْجَنَّةِ أَصْحَـٰبَ ٱلنَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا ۖ قَالُوا۟ نَعَمْ ۚ فَأَذَّنَ مُؤَذِّنٌۢ بَيْنَهُمْ أَن لَّعْنَةُ ٱللَّهِ عَلَى ٱلظَّـٰلِمِينَ

The Companions of the Garden will call out to the Companions of the Fire: "We have indeed found the promises of our Lord to us true: Have you also found Your Lord's promises true?" They shall say, "Yes"; but a crier shall proclaim between them: "The curse of Allah is on the wrong-doers;-

12:70
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَـٰرِقُونَ

At length when he had furnished them forth with provisions (suitable) for them, he put the drinking cup into his brother's saddle-bag. Then shouted out a crier: "O ye (in) the caravan! behold! ye are thieves, without doubt!"

22:27
وَأَذِّن فِى ٱلنَّاسِ بِٱلْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ

"And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways;

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, 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, then he is repelled from the water: (TA in art. جوز :) [for أذّنهُ signifies also] 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,] 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.)
Form 4آذنهُ5 senses · 3 main
maṣdarإِيذَانٌ

Core sense — he informed him, he made it known to him; he forbade himgenerated

4.1

See Form 1, next to last sentence.

4.1.1figurative · مجاز — inferred

Apparently from that sense: he prevented him, or forbade him, and repelled him. [See also Form 2.]

4.1.2figurative · مجاز — inferred

And it (a thing) pleased him, or rejoiced him, and he therefore listened to it.

4.2figurative · مجازI made him know; I informed him; I made it known, or announced it—آذَنْتُهُ

in place of which the noun أَذَانٌ is also used; the meaning is أَعْلَمْتُهُ.

تَأَذَّنْتُ also has the sense of أَعْلَمْتُ.

he informed him of the thing; he made it known to him—آذنهُ بِالأَمْرِ

In the CK, erroneously, اَذَنَهُ. One says also بِالشَّىْءِ and آذنهُ الأَمْرَ, meaning أَعْلَمَهُ; as also تأذّنهُ الأَمْرَ.

then make known, or announce, war from God—فَآذِنُوا بِحَرْبٍ مِنَ اللّٰهِ
and when your Lord made known, or announced—وَ إِذْ تَأَذَّنَ رَبُّكَ

So according to one reading in Qur'ān 2:279; for the more common reading see Form 1, latter part.

Qur'ān 7:166. Or the meaning here is: he swore; for one says تَأَذَّنَ لَيَفْعَدَنَ, meaning he swore that he would certainly do such a thing. Lth says that تَأَذَّنْتُ لَأَ فْعَلَنَّ كَذَا وَ كَذَا means the making of the action obligatory.

the commander proclaimed among the people, with threatening and prohibition—تَأَذَّنَ الأَمِيرُ فِى النَّاسِ

Said of a commander, governor, or prince: he proclaimed, that is, تَقَدَّمَ and أَعْلَمَ.

[it gave notice of becoming a ruin and of falling down]—آذَنَ بِٱلِانْهِدَامِ وَالسُّقُوطِ

Said of a building that has cracked in its sides. See the article دعو. [See also a similar example in a verse cited under أَلَا.]

the herbage began to dry up—آذَنَ العُشْبُ

Part of it still succulent, and part already dried up. In the CK, erroneously, اَذَنَ.

the grain put forth its leaves—آذَنَ الحُبُّ

Its أَذَنَة, or leaves. See also Form 2, latter half, in two places.

4.3[know]—تَأَذَّنْ

آذَنَ and تأذّن are used in one and the same sense, [he knew, or became informed of, a thing,] just as one says أَيْقَنَ and تَيَقَّنَ.

That is, اِعْلَمْ; just as one says تَعَلَّمْ meaning اِعْلَمْ.

Qur’ānic occurrences Form 4
21:109
فَإِن تَوَلَّوْا۟ فَقُلْ ءَاذَنتُكُمْ عَلَىٰ سَوَآءٍ ۖ وَإِنْ أَدْرِىٓ أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ

But if they turn back, Say: "I have proclaimed the Message to you all alike and in truth; but I know not whether that which ye are promised is near or far.

41:47
إِلَيْهِ يُرَدُّ عِلْمُ ٱلسَّاعَةِ ۚ وَمَا تَخْرُجُ مِن ثَمَرَٰتٍ مِّنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَآءِى قَالُوٓا۟ ءَاذَنَّـٰكَ مَا مِنَّا مِن شَهِيدٍ

To Him is referred the Knowledge of the Hour (of Judgment: He knows all): No date-fruit comes out of its sheath, nor does a female conceive (within her womb) nor bring forth the Day that (Allah) will propound to them the (question), "Where are the partners (ye attributed to Me?" They will say, "We do assure thee not one of us can bear witness!"

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.

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: see 1, last sentence but one. [Hence, app.,] inf. n. إِيذَانٌ , He prevented him, or forbade him; (K;) and repelled him. (TA.) [See also 2.] And 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 تأذّنهُ الأَمْرَ . (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], وَ إِذْ تَأَذَّنَ رَبُّكَ 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, تَأَذَّنَ لَيَفْعَدَنَ , meaning he swore that he would assuredly do [such a thing]: (M:) Lth says that تَأَذَّنْتُ لَأَ فْعَلَنَّ كَذَا وَ كَذَا signifies the making the action obligatory. (T.) You say also, تَأَذَّنَ الأَمِيرُ فِى النَّاسِ 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 [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 ] 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.)
Form 5تَاَذَّنَ1 sense

Core sense — he made it known, he proclaimed itgenerated

5.1

See Form 4, in eight places.

Qur’ānic occurrences Form 5 1 shown of 2
14:7
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ

And remember! your Lord caused to be declared (publicly): "If ye are grateful, I will add more (favours) unto you; But if ye show ingratitude, truly My punishment is terrible indeed."

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.

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see 4, in eight places.
Form 10استأذنهُ1 sense

Core sense — he asked, or demanded, permission of himgenerated

10.1he asked permission to enter, or to come into another's presence, and to go—استأذن

He asked, or demanded, of him permission, or leave, فِى كَذَا, to do such a thing.

he asked permission to go in to him—استأذن فِى الدُّخُولِ عليه

And, with a word left out, استأذن عليه in the same sense.

Qur’ānic occurrences Form 10 1 shown of 9
9:45
إِنَّمَا يَسْتَـْٔذِنُكَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَٱرْتَابَتْ قُلُوبُهُمْ فَهُمْ فِى رَيْبِهِمْ يَتَرَدَّدُونَ

Only those ask thee for exemption who believe not in Allah and the Last Day, and whose hearts are in doubt, so that they are tossed in their doubts to and fro.

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.

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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.]

Derived nouns 21

Nounأُذْنٌ1 sense

Core sense — the eargenerated

1

See أُذُنٌ.

Show Lane's original text
: see أُذُنٌ .
Nounإِذْنٌ2 senses · 1 main

Core sense — permission, leave; command; will; knowledgegenerated

1by the will of God—بِإِذْنِ ٱللّٰهِ

Some hold this to be a maṣdar, like أَذَيِنٌ (see Form 1); others, a simple noun. It means permission, leave, or the granting of liberty to do a thing; and sometimes command; and also will.

[but that he may be obeyed] by the will of God—إِلَّا لِيُطَاعَ بِإِذْنِ ٱللّٰهِ

El-Harállee: the withdrawal, or removal, of prevention or prohibition, and the giving of power or ability, in respect of being and creation. Ibn-El-Kemál: the rescission of prohibition, and the granting of freedom of action, to one who has been prohibited by law. Er-Rāghib: the notification that a thing is allowed or permitted, and of indulgence in respect of it.

In Qur'ān 4:67, meaning by the will of God, and also by his command. Or, as explained in the Ksh, facilitation — an explanation resting on 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 as a figurative use that is not a metaphor.

It also means accommodation, synonym تَوْفِيقٌ, as Hr explains a clause of Qur'ān 3:139 (see below); but Es-Semeen says that this requires consideration.

Qur’ān 4:64 matched to Lane’s own quotation of it Lane cites “Kur iv. 67”
Qur’ān 4:64 Lane quotes this verse
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا

We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.Abdullah Yusuf Ali, The Holy Qur’ān (1934)

1.1he did it with my knowledge—فَعَلَهُ بِإِذْنِى

Also knowledge; synonym عِلْمٌ, and so is أَذِينٌ.

Also بِأَذِينى in the same sense.

Or إِذْنٌ is more specific than عِلْمٌ, being hardly ever used except of knowledge in which there is will, whether joined with command or not.

[and it is not for a soul to die save with the knowledge of God]—وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ ٱللّٰهِ

Qur'ān 3:139, referred to above: here it is known that there are will and command.

[but they do not injure any one by it save with the knowledge of God]—وَمَا هُمْ بِضَّارِينَ بِهِ مِنْ أَحَدٍ إِلَّا بإِذْنِ ٱللّٰهِ

Qur'ān 2:96: here there is will in one respect, since there is no difference of opinion that God has made to exist in man a faculty in which is the power of injuring another. This is Er-Rāghib's account. But Es-Semeen says that Er-Rāghib brings this argument forward because he inclines to the belief of the Moatezileh.

I did this by his command—فَعَلْتُ كَذَا بِإِذْنِهِ
Qur’ān 3:145 matched to Lane’s own quotation of it Lane cites “Kur iii. 139”
Qur’ān 2:102 matched to Lane’s own quotation of it Lane cites “Kur ii. 96”
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)

Qur’ānic occurrences إِذْن 2 shown of 35
33:46
وَدَاعِيًا إِلَى ٱللَّهِ بِإِذْنِهِۦ وَسِرَاجًا مُّنِيرًا

And as one who invites to Allah's (grace) by His leave, and as a lamp spreading light.

97:4
تَنَزَّلُ ٱلْمَلَـٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

Therein come down the angels and the Spirit by Allah's permission, on every errand:

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.

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[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.)
Nounأَذَنٌ1 sense

Core sense — the leaves of trees; an appetite, or longinggenerated

1

See أَذَنَةٌ.

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: see أَذَنَةٌ
Nounأُذُنٌ6 senses · 1 main

Core sense — the ear; a handle; a man who believes everything said to himgenerated

1figurative · مجازhe came spreading, or pricking up, his ears—جَآءَ نَاشِرَّا أُذُنَيْهِ

[The ear;] one of the organs of sense; well known; of the feminine gender. Also أُذْنٌ, a contraction of the first and less common form, and أَذِينٌ. Plural آذَانٌ, its only plural form. Diminutive أُذَيْنَةٌ; but when used as a man's proper name, أُذَيْنُ, though أُذَيْنَةُ has been heard.

That is, he came in a state of covetousness, or eagerness. [See also نَشَرَ.]

I found such a one feigning inattention—وَجَدْتُ فُلَانًا لَا بِسًا أُذُنَيْهِ
I turned away from him, avoided him, or shunned him—لَبِسْتُ أُذُنَىَّ لَهُ

Or: I feigned inattention, or heedlessness, to him. [See also لَبِسَ.]

1.1figurative · مجازand they say, he is one who hears and believes everything said to him—وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَكُمْ

A man who listens to what is said to him; or a man who hears the speech of everyone; or one who relies on what is said to him; as also وَابِصَةُ السَّمْعِ, in the article وبص.

Applied as an adjective to one and to a plural number alike, and to two, and to a woman, without being made plural or dual [or given a feminine form]: one says رَجُلٌ أٌذْنٌ, أُذْنٌ, رِجَالٌ أُذُنٌ and أُذْنٌ. Sometimes it is applied to a man as a name of evil import.

Qur'ān 9:61. As though, from the excess of his listening, he were altogether the organ of hearing; just as a spy is called عَيْنٌ. Or أُذُن is here from أَذِنَ, "he listened", and is like أُنُفٌ and شُلُلٌ in its derivation.

For among the hypocrites was one who found fault with the Prophet, saying, "If anything is told him from me, I swear to him, and he accepts it from me, because he is an أُذُن"; so he is commanded to answer, Say, "A hearer of good for you."

1.2figurative · مجاز — inferred

A sincere, or faithful, adviser of a people, who counsels them to obedience.

A man's close and special friend.

1.3figurative · مجاز — inferred

A certain part belonging to the heart; [i.e. either auricle of it]: أُذُنَا القَلْبِ means the two appendages in the upper part of the heart.

And of a نَصْل [or arrow-head or the like; i.e. either wing of it].

And of an arrow: آذَانُ السَّهْمِ means the feathers of the arrow, as AHn says, when they are attached to it; and ذُو ثَلَاثِ آذَانٍ [a thing having three such feathers] means an arrow. All of these are so called by way of comparison.

And of a sandal; that is, the part of it that surrounds the قِبَال. Or أُذُنَا النَّعْلِ means 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 of the sole. AO, in an anonymous manuscript in my possession. See also خَصْرٌ.

1.4figurative · مجاز

A handle, or [a loop-shaped or ear-shaped] handle such as is termed عُرْوَة, of anything — for instance, of a كُوز [or mug], or of a دَلْو [or bucket]; so called by way of comparison. In all cases feminine; plural as above.

1.5figurative · مجاز — inferred

What becomes sharp, or pointed, and then falls off, or out, of the plants called عَرْفَج and ثُمَام when they put forth their خُوص, or when their خوص become complete; so called because it has the shape of an ear.

Qur’ānic occurrences أُذُنٌ 5 shown of 16
18:11
فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًا

Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):

31:7
وَإِذَا تُتْلَىٰ عَلَيْهِ ءَايَـٰتُنَا وَلَّىٰ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِىٓ أُذُنَيْهِ وَقْرًا ۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ

When Our Signs are rehearsed to such a one, he turns away in arrogance, as if he heard them not, as if there were deafness in both his ears: announce to him a grievous Penalty.

41:5
وَقَالُوا۟ قُلُوبُنَا فِىٓ أَكِنَّةٍ مِّمَّا تَدْعُونَآ إِلَيْهِ وَفِىٓ ءَاذَانِنَا وَقْرٌ وَمِنۢ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَٱعْمَلْ إِنَّنَا عَـٰمِلُونَ

They say: "Our hearts are under veils, (concealed) from that to which thou dost invite us, and in our ears in a deafness, and between us and thee is a screen: so do thou (what thou wilt); for us, we shall do (what we will!)"

69:12
لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَٰعِيَةٌ

That We might make it a Message unto you, and that ears (that should hear the tale and) retain its memory should bear its (lessons) in remembrance.

71:7
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَـٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ وَأَصَرُّوا۟ وَٱسْتَكْبَرُوا۟ ٱسْتِكْبَارًا

"And every time I have called to them, that Thou mightest forgive them, they have (only) thrust their fingers into their ears, covered themselves up with their garments, grown obstinate, and given themselves up to arrogance.

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
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] he came in a state of covetousness, or eagerness. (T, K, TA. [See also نَشَرَ .]) And وَجَدْتُ فُلَانًا لَا بِسًا أُذُنَيْهِ I found such a one feigning himself inattentive, or heedless. (T, TA.) And لَبِسْتُ أُذُنَىَّ لَهُ I turned away from him, avoided him, or shunned him: or I feigned myself inattentive, or heedless, to him. (K, TA. [See also لَبِسَ .]) 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.) A sincere, or faithful, adviser of a people, who counsels to obedience: (Msb:) a man's intimate, and special, or particular, friend. (TA.) 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 of a نَصْل [or arrow-head or the like; i. e. either wing thereof]: and 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 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 .) 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.) 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.)
Nounإِذَنْ1 sense

Core sense — then, in that casegenerated

1

Also written إِذًا; see the article اذا.

Show Lane's original text
, also written إِذًا : see art. اذا .
Nounأَذَنَةٌ5 senses · 2 main

Core sense — the leaves of trees; the young ones of camels; an appetite, or longinggenerated

1

The leaves of trees, according to En-Nadr; or of grain.

1.1

[The kind of leaf called خُوصَة, of the ثُمَام.]

1.2figurative · مجاز

The young ones of camels and of sheep or goats, according to En-Nadr; they are likened to the خُوصَة of the ثُمَام.

1.3

A piece of straw. Plural, or rather collective noun, أَذَنٌ; in the CK أُذُنٌ.

2this is a herb for which the camels feel a strong appetite—هٰذِهِ بَقْلَةٌ تَجِدُ بِهَا الإِبِلُ أَذَنَةَ شَدِيدَةً

This is from En-Nadr.

this is food for whose odour there is no appetite—هٰذَا طَعَامٌ لَا أَذَنَةَ لَهُ

on this sense Appetite, longing, yearning, or strong desire.

Show Lane's original text
The leaves of trees, (En-Nadr, T,) or of grain. (K.) [The kind of leaf called خُوصَة of the ثُمَام .] 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.)
Nounأَذَانٌ4 senses · 1 main

Core sense — the call to prayer; a notification, an announcementgenerated

1[and a notification from God and his apostle to the people]—وَ أَذَانٌ مِنَ ٱللّٰهِ وَرَسُولِهِ إِلَى النَّاسِ

Qur'ān 9:3.

A making known; a notification; an announcement. [See Form 4.]

1.1

Also, with أَذِينٌ and تَأْذِينٌ — the last a maṣdar of Form 2, and the second a quasi-maṣdar of the same — the notification, or announcement, of prayer and of its time; the call to prayer.

[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.]

1.2

الأَذَانُ also means the notification, or announcement, called إِقَامَة, because it is a notification to be present at the performance of the divinely ordained prayers.

[This call, which is chanted in the mosque, consists of the words of the first أَذَان with the addition of قَدْ قَامَتِ الصَّلَاهْ, pronounced twice after حَىَ عَلَى الفَلَاحْ.]

1.3

الأَذَانَانِ means the أَذَانِ [more commonly so called] and the إِقَامَة.

Show Lane's original text
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.)
Nounأَذُونٌ1 sense

Core sense — an animal having an eargenerated

1

[An animal having an ear, as distinguished from صَمُوخٌ, which means having merely an ear-hole. See the article بيض.]

Show Lane's original text
[An animal having an ear; as distinguished from صَمُوخٌ , which means “having merely an ear-hole”]. (Msb in art. بيض .)
Nounأَذِينٌ7 senses · 5 main

Core sense — one who makes known; a surety; a place reached by the call to prayergenerated

1

See أُذُنٌ.

2

See also إِذْنٌ, in three places.

2.1

And see أَذَانٌ.

3

The same as مُؤْذِنٌ: [making to know, or making to have knowledge, بِأَمْرٍ, of a thing; informing, apprizing, or advising; giving information, notice, or advice; making known, notifying, or announcing]; like أَلِيمٌ and وَجِيعٌ in the sense of مُؤْلِمٌ and مُوجِعٌ.

3.1

See also مُؤَذِّنٌ.

4

One who is responsible, answerable, or a surety; [بِأَمْرٍ for a thing, and perhaps also بِغَيْرِهِ for another person]; synonym كَفِيلٌ and زَعِيمٌ.

[This last word means the same as كَفِيلٌ, and is clearly used here as a synonym of it; but SM assigns to it here another meaning, namely رَئِيسٌ, in which sense I find no instance of the use of أَذِينٌ.]

And آذِنٌ is likewise synonymous with أَذِينٌ in the sense of كَفِيلٌ.

5

Also a place which the أَذَان [or call to prayer] reaches from every side.

Show Lane's original text
: see أُذُنٌ . See also إِذْنٌ , in three places. And see أَذَانٌ . I. q. مُؤْذِنٌ [Making to know or have knowledge, بِأَمْرٍ of a thing; informing, apprizing, advertising, or advising; giving information, intelligence, notice, or advice; making known, notifying, or announcing]: like أَلِيمٌ and وَجِيعٌ as meaning مُؤْلِمٌ and مُوجِعٌ . (M.) See also مُؤَذِّنٌ . One who is responsible, answerable, amenable, or a surety; [ بِأَمْرٍ for a thing; and perhaps also بِغَيْرِهِ for another person;] syn. كَفِيلٌ (S, M, K) and زَعِيمٌ [which signifies the same as كَفِيلٌ , and is plainly shown in the M to be here used as a syn. of this latter; but SM assigns to it here another meaning, namely رَئِيسٌ , in which sense I find no instance of the use of أَذِينٌ ]; (AO, M;) and آذِنٌ also is syn. with أَذِينٌ in the sense of كَفِيلٌ . (K.) Also A place to which the أَذَان [or call to prayer] comes [or reaches] from [or on] every side. (S, K.)
Nounأُذَيْنَةٌ1 sense

Core sense — a little eargenerated

1

Diminutive of أُذُنٌ.

Show Lane's original text
dim. of أُذُنٌ , q. v. (S.)
Nounأُذَانِىٌّ1 sense

Core sense — large-eared, long-earedgenerated

1

Large-eared; long-eared; applied to a man, to a camel, and to a sheep or goat. Also آذَنُ; [or] this latter adjective is applied to a ram, and its feminine أَذْنَآءُ to a ewe.

Show Lane's original text
(S, M, Mgh, K) and آذَنُ (M, K) Largeeared; (S, M, Mgh, K;) long-eared; (M;) applied to a man, (S, M, K,) and to a camel, and to a sheep or goat: (M:) [or] the latter epithet is applied to a ram; and its fem. أَذْنَآءُ to a ewe. (T, S, M.)
Nounأُذَيْنِىٌّ1 sense

Core sense — one who hears everything that is saidgenerated

1

One who hears everything that is said; but this is a vulgar word. [See أُذُنٌ.]

Show Lane's original text
One who hears everything that is said: but this is a vulgar word. (TA.) [See أُذُنٌ .]
Nounآذَنُ1 sense

Core sense — long-eared, said of a ramgenerated

1

See أُذَانِىٌّ.

Show Lane's original text
: see أُذَانِىٌّ .
Nounآذِنٌ2 senses · 1 main

Core sense — one who permits; a doorkeepergenerated

1

[Ism fāʿil of Form 1: permitting, or allowing; one who permits, or allows. And hence,] a doorkeeper, or chamberlain.

1.1

See also أَذِينٌ.

Show Lane's original text
[act. part. n. of 1. As such, Permitting, or allowing; one who permits, or allows. And hence,] A doorkeeper, or chamberlain. (S, K.) See also أَذِينٌ .
Nounمُؤْذَنٌ1 sense

Core sense — having his ear hit, or hurtgenerated

1

See مَأْذُونٌ.

Show Lane's original text
: see مَأْذُونٌ .
Nounمُؤْذِنٌ3 senses · 2 main

Core sense — one who gives notice, one who calls to prayer; herbage beginning to dry upgenerated

1his impress notifies [or is indicative of] goodness—سِيمَاهُ بِالخَيْرِ مُؤْذِنَةٌ

See أَذِينٌ.

1.1

مُؤْذِنَاتٌ, meaning the women who notify, or announce, the times of festivity and rejoicing, [particularly at weddings,] is a vulgar word.

2

Herbage beginning to dry up, part of it still succulent and part already dried up.

Also a branch, or wood, that has dried but still has some moisture in it.

Show Lane's original text
: see أَذِينٌ . You say, سِيمَاهُ بِالخَيْرِ مُؤْذِنَةٌ His impress notifies [or is indicative of] goodness. (TA.) مُؤْذِنَاتٌ , signifying The women who notify, or announce, the times of festivity and rejoicing, [particularly on the occasions of weddings,] is a vulgar word. (TA.) Herbage beginning to dry up; part of it being still succulent, and part already dried up: and a branch, or wood, that has dried, but has in it some succulency. (TA.)
Nounمَأْذَنَةٌ1 sense

Core sense — the place where the time of prayer is proclaimedgenerated

1

See what follows.

Show Lane's original text
: see what next follows.
Nounمُؤْذَنَةٌ1 sense

Core sense — the place where the time of prayer is proclaimedgenerated

1

See what follows.

Show Lane's original text
: see what next follows.
Nounمِئْذَنَةٌ1 sense

Core sense — the turret of a mosque from which the time of prayer is proclaimedgenerated

1

This may also be pronounced مِيذَنَةٌ.

The place, generally a turret of a mosque, on which the time of prayer is notified, made known, or proclaimed; the same as مَنَارَةٌ, [which has this meaning and others as well]; also مُؤْذَنَةٌ.

Or it means, or also means, the same as مَنَارَةٌ and صَوْمَعَةٌ; or the same as مَنَارَةٌ, meaning صَوْمَعَةٌ, by way of comparison [with the turret first mentioned].

But مَأْذَنَةٌ is a vulgar word.

The plural is مَآذِنُ, following the original form of the singular.

Show Lane's original text
(which may also be pronounced مِيذَنَةٌ , Msb) The place [generally a turret of a mosque] upon which the time of prayer is notified, made known, or proclaimed; (T, M, * K; *) i. q. مَنَارَةٌ [which has this meaning and others also]; (AZ, T, S, Msb;) as also مُؤْذَنَةٌ : (AZ, T:) or it signifies, (as in some copies of the K,) or signifies also, (as in other copies of the same,) i. q. مَنَارَةٌ : and صَوْمَعَةٌ : [see these two words:] (K:) or i. q. مَنَارَةٌ , meaning صَوْمَعَةٌ ; (Lh, M, TA;) by way of comparison [to the turret first mentioned]: but as to مَأْذَنَةٌ , it is a vulgar word: (TA:) the pl. is مَآذِنُ , agreeably with the original form of the sing. (Msb.)
Nounمُؤَذِّنٌ1 sense

Core sense — one who chants the call to prayergenerated

1

One who notifies, makes known, or proclaims, [by a chant,] the time of prayer; that is, one who chants the call to prayer; as also أَذِينٌ.

Qur’ānic occurrences مُؤَذِّن 1 shown of 2
12:70
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَـٰرِقُونَ

At length when he had furnished them forth with provisions (suitable) for them, he put the drinking cup into his brother's saddle-bag. Then shouted out a crier: "O ye (in) the caravan! behold! ye are thieves, without doubt!"

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
One who notifies, makes known, or proclaims, [by a chant,] the time of prayer; (M, * Msb, K; *) [i. e., who chants the call to prayer;] as also أَذِينٌ . (M, K.)
Nounمَأْذُونٌ2 senses

Core sense — a slave permitted to traffic; having his ear hit, or hurtgenerated

1

Meaning a slave permitted, or given leave, by his master to traffic, this is used by the lawyers for مَأْذُونٌ لَهُ.

2

Also having his ear hit, or hurt; and so مُؤْذَنٌ.

Show Lane's original text
, as meaning A slave permitted, or having leave given him, by his master, to traffic, is used for مَأْذُونٌ لَهُ , (Msb, TA,) by the lawyers. (Msb.) Also Having his ear hit, or hurt; and so مُؤْذَنٌ . (TA.)