اذن

اـِذْنٌ ذ [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 بِاـِذْنِ ا@للّٰهِ 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 اـِلَّا لِيُطَاعَ بِاـِذْنِ ا@للّٰهِ, [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.) ― -b2- Also Knowledge; syn. عِلْمٌ; (T, M, K;) and so ↓ أَذِينٌ; (M, K;) as in the saying فَعَلَهُ بِاـِذْنِى (T, * M, K) and ↓ بِأَذِينى (M, K) [ He did it with my knowledge ]: or اـِذْنٌ 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 اـِلَّا بِاـِذْنِ ا@للّٰهِ [ 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 اـِلَّا باـِذْنِ ا@للّٰهِ [ 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 بِاـِذْنِهِ meaning I did thus by his command. (T.)