Lane's Lexicon (Edward Lane, 1863)

أَدِيمٌ ذ i. q. ↓ مَأْدُومٌ [ Seasoned ]: (T:) or طَعَامٌ ↓ مَأْدُومٌ [ seasoned food ]; (M, K;) food in which is اـِدَام. (TA.) Hence the prov., سَمْنُكُمْ هُرِيقَ فِى أَدِيمِكُمْ [ Your clarified butter is poured into your seasoned food ]; (T, TA;) applied to a niggardly man; (Har p. 462;) meaning, your good, or wealth, returns unto you: (TA:) or, as some say, the meaning is, into your سِقَاآء [or skin ]: (T, Har * ubi suprà:) and the vulgar say, فِى دَقِيقِكُمْ [ into your flour ]. (TA.) And the saying, سَمْنُهُمْ فِى أَدِيمِهِمْ [ Their clarified butter is in their seasoned food ]; meaning, their good, or wealth, returns unto them. (M.) And the saying of Khadeejeh to the Prophet, اـِنَّكَ لَتَكْسِبُ وَ تُطْعِمُ المَأْدُومَ ↓ المَعْدُومَ (M, TA) Verily thou gainest what is denied to others, or makest others to gain what they have not, of the things they want, or makest the poor to gain, (TA in art. عدم,) and givest to eat food in which is اـِدَام. (TA in the present art.) [Hence also,] أَطْعَمْتُكَ ↓ مَأْدُومِى (M, K) meaning أَتَيْتُكَ بِعُذْرِى [ I gave thee my excuse; or, perhaps, my virginity; see عُذْرَةٌ]: (K:) [or,] as some say, the meaning is, my good manners: said by the wife of Dureyd Ibn-Es-Simmeh, on the occasion of his divorcing her. (M, TA.) ― -b2- And hence, (Ham p. 205, Mgh,) Tanned skin or hide; leather: (M, Ham, Mgh, Msb:) or skin, or hide, (M, K,) in whatever state it be: (M:) or red skin or hide: (M, K:) or skin, or hide, in the state after that in which it is termed أَفِيقٌ; that is, when it is complete [ in its tanning ] and has become red: (M:) or the exterior of the skin of anything: (T:) pl. [of pauc.] اآدِمَةٌ (S, M, K) and اآدَامٌ and [of mult.] أُدُمٌ, (M, K,) the last from Lh, and [says ISd] I hold that he who says رُسْلٌ says أُدْمٌ, (M,) and ↓ أَدَمٌ, (T, S, Msb, K,) or this is a quasi-pl. n., (Sb, M, Mgh,) [often used as a gen. n.,] of which اآدَامٌ may be pl. (M.) ― -b3- اِبْنِ أَدِيمٍ and اِبْنُ أَدِيمَيْنِ and اِبْنُ ثَلَاثَةِ اآدِمَةٍ: see اِبْنٌ in art. بنى. One says, اـِنَّمَا يُعَاتَبُ الأَدِيمُ ذُو البَشَرَةِ [lit.] Only the hide that has the exterior part, upon which the hair grows, is put again into the tan: (T:) a prov.; (TA;) meaning, only he is disciplined, or reproved, who is an object of hope, and in whom is full intelligence, and strength; (T, TA, and AHn in TA, art. بشر [where, however, in the TA, دُونَ is erroneously put for ذو];) and only he is disputed with in whom is place for dispute. (TA.) ― -b4- أَدِيمُ الحَرْبِ is used metaphorically for أَدِيمُ أَهْلِ الحَرْبِ (tropical:) [ The skin of the warriors, or of the people engaged in war or fight ]. (M.) ― -b5- فُلَانٌ صَحِيحُ الأَدِيمِ [lit. Such a one is sound of skin ] means (tropical:) such a one is sound in respect of origin, and of honour, or reputation. (Har p. 135.) You say also, فُلَانٌ بَرِىْءُ الأَدِيمِ مِمَّا لُطِخَ بِهِ [meaning (tropical:) Such a one is clear in honour, or reputation, of that with which he has been aspersed ]. (M, * TA.) And ↓ مَزَّقَ أَدَمِى (tropical:) He rent my honour, or reputation. (Har ubi suprà.) ― -b6- أَدِيمٌ also signifies (tropical:) The surface of the earth or ground: (S, M:) [see also أَدَمَةٌ, last sentence:] or what appears thereof, (K,) and of the sky. (M, K.) ― -b7- And (tropical:) The first part of the period called الضُّحَى. (M, K, TA.) You say, جِئْتُكَ أَدِيمَ الضُّحَى (tropical:) I came to thee in the first part of the ضحى; (Lh, M;) app. meaning, عِنْدَ ا@رْتِفَاعِ الضُّحَى [ when the morning was becoming advanced; when the sun was becoming high ]. (M.) ― -b8- And (tropical:) The whiteness of day: (IAar, M, K, TA:) and (tropical:) the darkness of night: (IAar, M, TA:) or (tropical:) the whole of the day, (M, A, K, TA,) and of the night. (A, TA.) You say, ظَلَّ أَدِيمَ النَّهَارِ صَائِمًا وَأَدِيمَ اللَّيْلِ قَائِمًا (tropical:) He continued the whole of the day fasting, and the whole of the night standing [in prayer, &c.]. (A, TA.)

أَدَّامٌ ذ : see أَدَمِىٌّ.

اآدَمُ اآدم Of the colour termed أُدْمَةٌ: pl. أُدْمٌ and ↓ أُدْمَانٌ; (S, M, K;) the latter like حُمْرَانٌ as a pl. of أَحْمَرُ: (M:) the fem. sing. is أَدْمَاآءُ and ↓ أُدْمَانَةٌ; (S M, K;) the latter anomalous; (K;) occurring in poetry, but disapproved (S, M) by As; (S;) said by Aboo-'Alee to be like خُمْصَانَةٌ; (M;) and the fem. pl. is أُدْمٌ: (S, M, K:) applied to a camel, of a colour intermixed, or tinged, with blackness, or with whiteness; or of a clear white; (M, K;) or, as some say, intensely white; (TA;) or white, and black in the eyeballs; (S;) or white; (As, T;) and so applied to a gazelle: (T:) or, applied to a gazelle, of a colour intermixed, or tinged, with whiteness; (M, K;) Lth, however, says that أَدْمَاآءُ is applied to a female gazelle, but he had not heard اآدَمُ applied to the male gazelle; (TA;) and As says, (S,) أُدْمٌ applied to gazelles signifies white, having upon them streaks in which is a dust-colour, (S, M,) inhabiting the mountains, and of the colour of the mountains; (S;) if of a pure white colour, they are termed اآرَامٌ: (T, TA:) or, accord. to ISk, white in the bellies, tawny in the backs, and having the colour of the bellies and of the backs divided by two streaks of the colour of musk; and in like manner explained by IAar: (T:) applied to a human being, اآدَمُ signifies tawny; or dark-complexioned; syn. أَسْمَرُ; (S, M, K;) or, thus applied, it signifies أحْمَرُ اللَّوْنِ [which, in this case, means white of complexion ]; (TA;) and the pl. is أُدْمِانٌ. (S.) The Arabs say, قُرَيْشُ الاـِبِلِ أُدْمُهَا وَصُهْبُهَا, meaning The best of camels are those of them which are أُدْم and those of them which are صُهْب; [see أَصْهَبُ;] like as Kureysh are the best of men. (M.) ― -b2- Also [ Adam, ] the father of mankind; (S, M, K;) and likewise ↓ أَدَمُ; but this is extr.: (K:) there are various opinions respecting its derivation; but [these it is unnecessary to mention, for] the truth is that it is a foreign word, [i. e. Hebrew,] of the measure فَاعَلُ, like اآزَرُ: (MF:) and [therefore] its pl. is أَوَادِمُ. (S, M, K.)

اآدَمِىٌّ اآدمى اآدمي [ Of, or relating to, Adam: and hence, human: and a human being: ] a rel. n. from اآدَمُ. (TA.)

اـِيدَامَةٌ ايدامه ايدامة (assumed tropical:) Level, hard, but not rugged, ground: (As:) or hard ground without stones; (K;) from أَدِيمٌ signifying the “surface” of the earth or ground: (TA:) or ground somewhat elevated; not much so; only found in plains, and producing vegetation, which, however, is disapproved, because its situation is rugged, and little water remains in it: (ISh:) pl. أَيَادِيمُ, (As, Esh-Sheybánee, IB, K,) which J erroneously says has no sing.: (K:) for he says, [in the S,] أَيَادِيمُ signifies hard and elevated tracts (مُتُون) of ground; and has no sing. (TA.)

مُؤْدَمٌ ذ , as in an ex. cited above, (see 1,) Made an object of love; (T, S;) a proper object of love. (T.) -A2- رَجُلٌ مُؤْدَمٌ مُبْشَرٌ (tropical:) A man who is skilful, and experienced in affairs, (M, K,) who combines [ qualities like ] softness of the interior skin and roughness of the exterior skin: (T, S, M, K:) or who combines softness and hardness, or gentleness and force, with knowledge of affairs: (T:) or who combines such qualities that he is suited to hardship and to easiness of circumstances: (As, T:) or, accord. to IAar, having a thick and good skin: (M:) or beloved: (TA:) the fem. is with ة: (M, K:) you say, اِمْرَأَةٌ مُؤْدَمَةٌ مُبْشَرَةٌ, meaning (tropical:) a woman goodly in her aspect and faultless in her intrinsic qualities: and sometimes the former epithet, with and without ة, as applied to a woman and to a man respectively, is put after the latter. (M.) See also art. بشر.

مَأْدُومٌ ذ : see أَدِيمٌ, in four places.

4 اآدى اآدى اآدي He took his أَدَاةٌ [q. v.]; (M;) he prepared himself; (M, K; [mentioned in the latter in art. ادى;]) or equipped, or accoutred, himself; or furnished, or provided himself with proper, or necessary, apparatus, equipments, or the like; (M;) or he was, or became, in a state of preparation; (Yaakoob, T, S;) لِلسَّفَرِ for journeying, or the journey: (Yaakoob, T, S, M, K:) part. n. مُؤدٍ. (Yaakoob, T, S.) And ↓ تأدّى He took his أَدَاة, [or prepared himself, &c.,] لِلْأَمْرِ for the affair: (M:) or ↓ تاآدى he prepared, furnished, equipped, or accoutred, himself for the affair; (Ibn-Buzurj, Az, TA;) from الأَداةُ: (Az, TA:) or ↓ the former of these two verbs, (so in some copies of the S and K,) or ↓ the latter of them, (so in other copies of the S and K, and in the TA,) he took his أَدَاة [or equipments, &c., i. e. he prepared himself, ] for [ the vicissitudes of ] fortune: (S, K:) and ↓ تَاآدَوْا, inf. n. تَاآدٍ, they took the apparatus, equipments, or the like, that should strengthen, or fortify, them against [ the vicissitudes of ] fortune &c.: (T:) [accord. to some,] التَّاآدِى is [irregularly derived] from الاآدُ, meaning “strength.” (TA.) ― -b2- He was, or became, completely armed; (T, TA;) part. n. as above; (T, S, M, Msb;) from الأَدَاةُ: (T, TA:) or he was, or became, strong by means of weapons and the like; part. n. as above: (Msb:) or he was, or became, strong [in an absolute sense]; (S, K; [mentioned in the latter in art. ادى;]) said of a man; from الأَدَاةُ; (S;) part. n. as above. (K.) -A2- اآداهُ is originally أَعْدَاهُ; the second ا [in اآ, for أَا,] being hemzeh substituted for ع in the original; meaning He aided, or assisted, him: [or he avenged him: ] or it may be from الأَدَاةُ; meaning he made him to have, or gave him, or assigned to him, weapons, or arms. (Ham p. 387.) [In either case, it should be mentioned in the present art.; as اعدى belongs to art. عدو, and الاداة has for its pl. الأَدَوَاتُ.] You say, اآداهُ عَلَى كَذَا, aor. يُؤْدِيهِ, inf. n. اـِيدَاآءٌ, He strengthened him, and aided him, or assisted him, against such a thing, or to do such a thing. (S.) And اآداهُ عَلَى فُلَانٍ, meaning أَعْدَاهُ and أَعَانَهُ [ He avenged him of such a one; or he aided, or assisted, him against such a one ]. (M and K in art. عدى.) And مَنْ يُؤدِينِى عَلَى فُلَانٍ Who will aid me, or assist me, against such a one? (S.) The people of El-Hijáz say, عَلَى فُلَانٍ ↓ اسْتَأْدَيْتُهُ فَاآدَانِى عَلَيْهِ, meaning اِسْتَعْدَيْتُهُ فَأَعْدَانِى (T, S) and أعَانَنِى (T) [ I asked of him (namely the Sultá, T, or the Emeer, S) vengeance of such a one, or aid against such a one, and he avenged me of him, or aided me against him ].

5 تَاَدَّوَ see 4, in two places.

6 تَاَاْدَوَ see 4, in three places.

10 استأداهُ عَلَيْهِ ذ i. q. اِسْتَعْدَاهُ [ He asked of him aid, or assistance, against him; or vengeance of him ]: (T, S, M, K: *) or he complained to him of his (another's) deed to him, in order that he might exact his (the complainant's) right, or due, from him. (TA.) See also 4, last sentence.

أَدَاةٌ ذ An instrument; a tool; an implement; a utensil: and instruments; tools; implements; utensils; apparatus; equipments; equipage; accoutrements; furniture; gear; tackling: syn. اآلَةٌ: (T, S, M, Msb, K:) of any tradesman or craftsman; with which he performs the work of his trade or craft: and of war; أَدَاةُ الحَرْبِ signifying weapons, or arms: (Lth, T:) and for an affair [of any kind]: (M:) [applied also to the apparatus of a camel, or of a camel's saddle, &c.: (see حِدْجٌ:)] and ↓ اـِدَاوَةٌ signifies the same; (M, TA;) and ↓ أَدَاوَةٌ: (TA:) and ↓ أَدِىٌّ, (S, TA,) like غَنِىٌّ, (TA,) [in some copies of the S اآدِىٌّ,] signifies apparatus, equipments, equipage, accoutrements, furniture, gear, tackling, implements, tools, or the like; syn. أُهْبَةٌ: (S, TA:) the pl. of أَدَاهٌ is أَدَوَاتٌ. (T, S, Msb, K.) You say, أَخَذَ أَدَاتَهُ [ He took his apparatus, &c.; or prepared, furnished, equipped, or accoutred, himself ]; (S, M, K;) لِلْأَمْرِ [ for the affair ], and لِلسَّفَرِ [ for journeying, or the journey ], (M,) and لِلدَّهْرِ [ for the vicissitudes of fortune ]: (T, S, K:) and it is related on the authority of Ks, that they said أَخَذَ هَدَاتَهُ; substituting ه for أ. (Lh, M). And أخَذْتُ لِذٰلِكَ ↓ الأَمْر أَدِيَّهُ i. e. أُهْبَتَهُ [ I took for that affair its apparatus, &c.]. (S, TA.) And نَحْنُ عَلَى لِلصَّلَاةِ ↓ أَدِىٍّ We are in a state of preparation for prayer. (S, TA.) ― -b2- [Hence, in grammar, A particle; as being a kind of auxiliary; including the article ال, the preposition, the conjunction, and the interjection; but not the adverbial noun.]

أَدِىٌّ ذ : see أَدَاةٌ, in three places. -A2- Also A journey; or a journeying: from اآدَى لِلسَّفَرِ. (M.)

أَدَاوَةٌ ذ : see أَدَاةٌ.

اـِدَاوَةٌ أداوه اداوه اداوة داوى i. q. مِطهَرَةٌ; (S, M, Mgh, Msb, K;) i. e. A small vessel [or bag ] of skin, made for water, like the سَطِيحَة: (TA:) or, as some say, only of two skins put face to face: (M, TA:) pl. أَدَاوَى; (S, Mgh, Msb, K;) originally, by rule, أَدَائِىُ; which is changed, as in the cases of مَطَايَا and خَطَايَا, from the measure فَعَائِلُ to the measure فَعَالَى, so that the و in أَدَاوَى is a substitute for the augmentative ا in the sing., and the final alif [written ى] in أَدَاوَى is a substitute for the و in the sing. (S.) ― -b2- See also أَدَاةٌ.

اآدَى اآدى اآدي [a noun denoting the comparative and superlative degrees, irregularly formed from the verb اآدَى; like as the noun اآدَى in art. ادى is irregularly formed from the verb أَدَّى in that art.]. You say, هُوَ اآدَى شَىْءٍ, meaning أَقْوَاهُ and أعْدَاهُ [ It is the strongest kind of thing, and, app., the most effectual to aid or assist, or to avenge ]. (TA.) -A2- See also art. ادى.

مُؤْدٍ ذ part. n. of the intrans. verb اآدى [q. v.]. (T, S, M, &c.) -A2- [And act. part. n. of اآدَاهُ.] -A3- مُودٍ, without ء, is from أَوْدَى signifying “he perished” [&c.]. (S.)

2 أدّاهُ ذ , (T, S, M, &c.,) inf. n. تأٌدِيَةٌ (T, S, K) and أَدَاآءٌ, (T,) or the latter is a simple subst., (S, M, Msb, K,) [and so, accord. to the Msb, is the former also, but this is a mistake,] He made it, or caused it, to reach, arrive, or come [to the appointed person or place &c.]; he brought, conveyed, or delivered, it; syn. أَوْصَلَهُ; (M, Msb, K;) namely, a thing; (M;) as, for instance, الأَمَانَةَ اـِلَى أهْلِهَا [ the thing committed to his trust and care, to its owner ]: (Msb:) he delivered it, gave it up, or surrendered it: (T:) he payed it, or discharged it; (S, K;) namely, his debt, (S,) a bloodwit, a responsibility, and the like; (Msb in art. غرم;) [and hence,] أَدَّى مَا عَلَيْهِ [ he acquitted himself of that which was incumbent on him; or payed, or discharged, what he owed ]: (T:) he performed, fulfilled, or accomplished, it; namely, [for instance,] الحَجَّ [ the pilgrimage ]; (Msb in art. قضى;) and in like manner, المَنَاسِكَ [ the religious rites and ceremonies of the pilgrimage ]. (Jel in ii. 196, and Msb ubi suprà.) It is said in the Kur [xliv. 17], أَنْ أَدُّوا اـلَىَّ عِبَادَ ا@للّٰهِ, meaning Deliver ye to me [ the servants of God, ] the children of Israel: or, as some say, the meaning is, أَدُّوا اـِلَىَّ مَا أَمَرَكُمُ ا@للّٰهُ بِهِ يَا عِبَادَا@للّٰهِ [ perform ye to me that which God hath commanded you to do, O servants of God ]: or it may mean listen ye, or give ye ear, to me; as though the speaker said, أَدُّوا اـِلَىَّ سَمْعَكُمْ; the verb being used in this sense by the Arabs. (T.) And one says, لَهُ ↓ تأَدَّيْتُ, مِنْ حَقِّهِ, (K, TA,) and اـلَيْهِ, in the place of لَهُ, meaning أَدَّيْتُهُ; (TA;) i. e. I payed him his due, or right. (K, TA.) And a man says, ↓ مَا أَدْرِى كَيْفَ أَتَأَدَّى [ I know not how to pay ]. (TA.) One says also, أدّى عَنْهُ [meaning He payed, or made satisfaction, for him ]: and أدّى عَنْهُ الخَرَاجَ [ He payed for him, or in his stead, the land-tax ]. (Mgh in art. جزأ.) [Hence,] El-Akhnas says, فَأَدَّيْتُ عَنِّى مَا ا@سْتَعَرتُ مِنَ الصِّبَا وَ لِلْمَالِ عِنْدِىِ اليَوْمَ رَاعٍ وَ كَاسِبُ i. e. But I have put away from me [ what I had borrowed, or assumed, of the folishness of youth, and amorous dalliance, ] and now I am [or there is at my abode ] a keeper and collector to the camels, or cattle, or property. (Ham p. 346.) ― -b2- [أَدَّى اـِلى كَذَا is a phrase often used as meaning It brought, conducted, led, or conduced, to such a thing or state; as, for instance, crime to punishment or to ignominy.]

4 اآدى اآدى اآدي , intrans. and trans.: see art. ادو.

5 تأدّى اـِلَيْهِ الخَبَرُ ذ The information, or news, reached him. (S.) -A2- See also 2, in two places.

10 استأداهُ مَالًا ذ He desired, or sought, to obtain from him property, or sued, or prosecuted, him for it, or demanded it of him, (S, K,) and extracted it, (S,) or took it, or received it, (K,) from him. (S, K.) -A2- See also art. ادو.

أَدَاآءٌ ذ a subst. from 2 [signifying The act of making, or causing, to reach, arrive, or come to the appointed person or place &c.; of bringing, conveying, or delivering; of giving up, or surrendering; payment, or discharge, of a debt &c.; the act of acquitting oneself of that which is incumbent on him; performance, fulfilment, or accomplishment ]. (S, M, Msb, K.) ― -b2- [Hence,] هُوَ حَسَنُ الأَدَاآءِ He has a good manner of pronouncing, or uttering, the letters. (TA.) ― -b3- أَدَاآءٌ as a term of the law signifies The performance of an act of religious service [such as prayer &c.] at the appointed time: opposed to قَضَاآءٌ, performance at a time other than that which is appointed. (Msb and TA in art. قضى.)

أَدِىٌّ ذ : see art. ادو.

اآدَى اآدى اآدي [a noun denoting the comparative and superlative degrees, irregularly formed from the verb أَدّى; like as the noun اآدَى mentioned in art. ادو is irregularly formed from the verb اآدَى]. You say, هُوَ اآدَى لِلأَمَانةِ [ He is more, or better, disposed to deliver, give up, or surrender, the thing committed to his trust and care ] (T, S, M, K) مِنْكَ [ than thou ], (S,) or مِنْ غَيْرِهِ [ than another than he ]. (M, * K.) [Az says,] the vulgar say, أَدَّى لِلْأَمَانَةِ; but this is incorrect, and not allowable; and I have not known any one of the grammarians allow اآدَى, because أَفْعَل denoting wonder [and the comparative and superlative degrees] is not formed but from the triliteral [verb], and one does not say, أَدَى in the sense of أَدَّى: the proper phrase is أَحْسَنُ أَدَاآءً. (T.) -A2- See also art. ادو.

مُؤْدٍ ذ : see art. ادو.

اـِذْ ذ a word denoting past time: (Lth, T, S, M, L, Mughnee, K:) it is a noun, (S, L, Mughnee, K,) indecl., with its last letter quiescent; and properly is prefixed to a proposition; (S, L, K;) as in جِئْتُكَ اـِذْ قَامَ زَيدٌ [ I came to thee when Zeyd stood ], and اـِذْ زَيْدٌ قَائِمٌ and اـِذْ زَيْدٌ يقُومُ [ When Zeyd was standing ]. (S, L.) The proposition to which it is prefixed is either nominal, as in [the words of the Kur viii. 26,] وَا@ذْكُرُوا اـِذْ أَنْتُمْ قَلِيلٌ [ And remember ye when ye were few ]; or verbal, having the verb in the pret. as to the letter and as to the meaning, as in [the Kur ii. 28, &c.,] وَاـِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [ And when thy Lord said unto the angels ]; or verbal with the verb in the pret. as to the meaning but not as to the letter, as in [the Kur ii. 121,] وَ اـِذْ يَرْفَعُ اـِبْرٰهِيمُ القَوَاعِدَ [ And when Abraham was rearing the foundations ]; all three of which kinds are comprised in the Kur where it is said, [ix. 40,] اـِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ ا@للّٰهُ اـِذْ أَخْرَجَهُ ا@لَّذِينَ كَفَرُوا ثَانِىَ ا@ثْنَيْنِ اـِذْ هُمَا فِى الغَارِ اـِذْ يَقُولُ لِصَاحِبِهِ لَا تَحزَنْ اـِنَّ ا@للّٰهَ مَعَنَا [ If ye will not aid him, verily God aided him, when those who disbelieved expelled him, being the second of two, when they two were in the cave, when he was saying to his companion, Grieve not thou, for God is with us ]. (Mughnee.) But sometimes one half of the proposition is suppressed, as in اـِذْ ذَاكَ, [also written اـِذَّاكَ,] meaning اـِذْ ذَاكَ كَذٰلِكَ [ When that was so ], or اـِذْ ذَاكَ كَائِنٌ [ When that was, i. e. then, at that time ]. (Mughnee.) And sometimes the whole of the proposition is suppressed, (M, Mughnee,) as being known, (Mughnee,) and tenween is substituted for it; the ذ receiving kesreh because of the occurrence of two quiescent letters together, (M, Mughnee,) namely the ذ and the tenween, (M,) and thus one says, يَوْمَئِذٍ; the kesreh of the ذ not being, as Akh holds it to be, the kesreh of declension, although اذ here occupies the place of a noun governed in the gen. case by another prefixed to it, (M, Mughnee,) for it still requires a proposition to be understood after it, (Mughnee,) and is held to be indecl. (M, Mughnee) by general consent, like كَمْ and مَنْ, (M,) as being composed of two letters. (Mughnee.) [J says,] when اـِذْ is not prefixed to a proposition, it has tenween: (S:) and hence Aboo-Dhu-eyb says, (S, M,) نَهَيْتُكَ عَنْ طِلَابِكَ أُمَّ عَمْرٍو بِعَافِيَةٍ وَأَنْتَ اـِذٍ صَحِيحُ [ I forbade thy suing Umm-'Amr in health, thou being then sound ]; (S, M, L, Mughnee, TA; [but in two copies of the S, for بِعَافِيَةٍ, I find بِعَاقِبَةٍ; and in the L it is without any point;]) in which [J says] the poet means حِينَئِذٍ, like as one says يَوْمَئذٍ and لَيْلَتَئِذٍ: (S:) and Fr says that some of the Arabs say, كَانَ كَذَا و كَذَا وَهُوَ اـِذٍ صَبِىٌّ, meaning هُوَ اـِذْ ذَاكَ صَبِىٌّ [ Such and such things were, he being then a boy ]. (T.) اـِذِى also occurs for اذ [app. اـِذٍ, but whether this or اـِذْ is not clear in the MS. from which I take this]. (M.) When اـِذٍ is adjoined to nouns signifying times, the Arabs join it therewith in writing, in certain instances: namely حِينَئِذٍ [ At that time, or then ], and يَوْمَئِذٍ [ In, or on, or at, that day ], and لَيْلَتَئِذٍ [ In, or on, or at, that night ], and غَدَاتَئِذٍ [ In, or on, that morning ], and عَشِيَّتَئِذٍ [ In, or on, that evening ], and سَاعَتَئِذٍ [ In that hour: or at that time; then ], and عَامَئِذٍ [ In that year ], [and وَقْتَئِذٍ At that time; then ]; but they did not say الاآنَئِذٍ, because الاآنَ denotes the nearest present time, except in the dial. of Hudheyl, in which it has been found to occur. (T.) When it is followed by a verb, or by a noun not having the article ال prefixed to it, or [rather] by any movent letter, the ذ of اـِذْ is quieseent; but when it is followed by a noun with ال, [or by any ا@,] the ذ is mejroorah, as in the saying, اـِذِ القَوْمُ كَانُوا نَازِلِينَ بِكَاظِمَهْ [ When the people, or company of men, were alighting, or taking up their abode, at Kádhimeh ]. (T.) ― -b2- In general, (Mughnee, K,) it is an adverbial noun denoting past time, (M, Mughnee, K,) when it is a noun denoting such time, (Mughnee, K,) as in وَ اـِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [explained above], (M,) and in فَقَدْ نَصَرَهُ ا@للّٰهُ اـِذْ أَخْرَجَهُ ا@لَّذِينَ كَفَرُوا [also explained above, and in other instances already mentioned]: (Mughnee, K:) in the former of which instances, AO says that it is redundant; (M, Mughnee;) but Aboo-Is-hák says that this is a bold assertion of his; (M;) [and IHsh says,] this assertion is of no account, and so is that of him who says that it here denotes certainty, like قَدْ: (Mughnee:) [J holds the opinion of AO on this point; for he says,] اـِذْ is sometimes redundant, like اـِذَا, as in the saying in the Kur [ii. 48], وَاـِذْ وَاعَدْنَا مُوسَى, meaning وَوَاعَدْنَا مُوسَى [ And We appointed a time with Moses; but instances of this kind are most probably elliptical: see the next sentence]. (S.) As a noun denoting past time, it is [said to be] also an objective complement of a verb, as in [the Kur vii. 84,] وَا@ذْكُرُوا اـِذْ كُنْتُمْ قَلِيلاً [ And remember ye when ye were few ]: (Mughnee, K:) and generally in the commencements of narratives in the Kur, it may be an objective complement of أُذْكُرْ understood, as in وَ اـِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ [before cited], and the like. (Mughnee: but see the third of the sentences here following.) As such, it is [said to be] also a substitute for the objective complement of a verb, as in [the Kur xix. 16,] وَ ا@ذْكُرْ فِى ا@لْكِتَابِ مَرْيَمَ اـِذِ ا@نْتَبَذَتْ [ And mention thou, or remember thou, in the Scripture, Mary, the time when she withdrew aside ], where اذ is a substitute of implication for مريم. (Mughnee, K: but see the second of the sentences here following.) As such, it also has prefixed to it a noun of time, of such a kind that it is [...]

اـِذَا ذ denotes a thing's happening suddenly, or unexpectedly; (Mughnee, K;) or one's experiencing the occurrence of a thing when he is in a particular state; (S;) like اـِذٌ: (S voce اـِذٌ:) it pertains only to nominal phrases; does not require to be followed by a reply, or the complement of a condition; does not occur at the commencement of a sentence; and signifies the present time, (Mughnee, K,) not the future; (Mughnee;) as in خَرَجْتُ فَاـِذَا الأَسَدُ بالبَابِ [ I went forth, and lo, or behold, or there, or then, at that present time, (accord. to different authorities, as will be seen below,) the lion was at the door ]; and (in the saying in the Kur [xx. 21], TA,) فَاـِذَا هِىَ حَيَّةٌ تَسْعَى [ And lo, or behold, &c., it was a serpent running ]; (Mughnee, K;) and in the saying, خَرَجْتُ فَاـِذَا زَيْدٌ قَائِمٌ, which means I went forth, and Zeyd presented himself to me suddenly, or unexpectedly, at the time, by standing. (S, TA.) Accord. to Akh, it is a particle, (Mughnee, K,) and his opinion is rendered preferable by their saying, خَرَجْتُ فَاـِذَا اـِنَّ زِيْداً بِالبَابِ [ I went forth, and lo, or behold, verily Zeyd was at the door ]; for [اذا cannot here be a noun governed in the accus. case, as] what follows اـِنَّ, which is with kesr, does not govern what precedes it: (Mughnee:) accord. to Mbr, it is an adverbial noun of place: accord. to Zj, an adverbial noun of time. (Mughnee, K.) Ibn-Málik adopts the first of these opinions; Ibn-'Osfoor, the second; (Mughnee;) and so El-Fenjedeehee; (TA;) and Z, the third; and he asserts that its governing word is a verb understood, derived from المُفَاجَأَةُ; [agreeably with the explanation cited above from the S;] but others hold that the word which governs it in the accus. case is the enunciative, which is either expressed, as in خَرَجْتُ فَاـِذَا زَيْدٌ جَالِسٌ [ I went forth, and there, in that place, or then, at that time, Zeyd was sitting ], or meant to be understood, as in فَاـِذَا الأَسَدُ, i. e. حَاضِرٌ [ And there, or then, the lion was present ]; or if it be supposed to be [itself] the enunciative, its governing word is مُسْتَقِرُّ or اِسْتَقَرَّ [understood]: and in the last of the phrases here mentioned, it may be an enunciative accord. to the opinion of Mbr, the meaning being فَبِا@لْحَاضِرَةِ الأَسَدُ [ And among the things present was the lion ]; but not accord. to the opinion of Zj, because a noun signifying time cannot be the enunciative of one signifying a corporeal thing; nor accord to the opinion of Akh, because a particle cannot be used to denote the enunciative of such a thing; or, as signifying time, it may be the enunciative of such a thing if we suppose a prefixed noun to be suppressed, the meaning of فَاـِذَا الأَسَدُ being فَاـِذاَ حُضُورُ الأَسَدِ [ And then was the presence of the lion ]. (Mughnee.) You may say either خَرَجْتُ فَاـِذَا زَيْدٌ جَالِسٌ or جَالِساً [ I went forth, and lo, or behold, &c., Zeyd was sitting or Zeyd was there sitting ], with the nom. as an enunciative and with the accus. as a denotative of state. (Mughnee.) The Arabs said, قَدْ كُنْتُ أَظُنُّ أَنَّ العَقْرَبَ أَشَدُّ لَسْعَةً مِنَ الزُّنْبُورِ فَاـِذاَ هُوَ هِى [ I used to think that the scorpion was more vehement in stinging than the hornet, and lo, he is (as vehement as) she ], and also, فَاـِذاَ هُوَ اـِيَّاهَا, which Sb disallowed, in contending with Ks, who allowed it, and appealed for confirmation thereof to certain Arabs, whose judgment was pronounced in his favour; but it is said that they were bribed to give this judgment, or that they knew the place which Ks held in the estimation of Er-Rasheed; and if the latter expression be of established authority, it is irregular and unchaste. (Mughnee.) ― -b2- It also denotes the complement of a condition, like فَ, (S, Msb,) with which it is in this case syn., (Msb,) as in the words of the Kur [xxx. 35], وَاـِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ اـِذَا هُمُ يَقْنَطُون [ And if an evil befall them for that which their hands have sent before, (i. e. for sins which they have committed,) then they despair ]. (S, Msb.) ― -b3- It is also an adverbial noun denoting future time, (S, Msb, Mughnee, K, *) and implying the meaning of a condition, (Msb, Mughnee,) and this is generally the case when it is not used in the manner first explained above. (Mughnee.) In this case it is not used otherwise than as prefixed to a proposition, (S, Mughnee,) which is always verbal, as in the words of the Kur [xxx. 24], ثُمَّ اـِذَا دَعَاكُمَ دَعْوَةً مِنَ الأَرْضِ اـذَا أَنْتُمْ تَخْرُجُونَ [ Then, when He shall call you, or when He calleth you, (for, as in Arabic, so in English, a verb which is properly present is often tropically future,) with a single call from out the earth, lo, or behold, or then, ye shall come forth ], in which occur both the usages of اذا here mentioned; (Mughnee;) and in the phrase, اـِذَا جِئْتَ أَكْرَمْتُكَ [ When thou shalt come, I will treat thee with honour ]; (Msb;) and in the phrase, أَجِيْؤُكَ اـِذَا ا@حْمَرَّالبُسْرُ [ I will come to thee when the fullgrown unripe dates shall become red ], and اـِذَا قَدِمَ فُلَانٌ [ when such a one shall arrive ], which shows it to be a noun because this is equivalent to يَوْمَ يَقْدَمُ فُلَانٌ [on the day when such a one shall arrive]: (S:) or in the phrase قُمْ اـِذَا ا@حْمَرَّ البُسْرُ [and in many other cases] it denotes time divested of any accessory idea, the meaning being [ Arise thou ] at the time of the full-grown unripe dates' becoming red: and so in the saying of EshSháfi'ee, If a man were to say, أَنْتِ طَالِقٌ اـِذَا لَمْ أُطَلِّقْكِ, or مَتَى لم اطلّقك, [ Thou art divorced when I do not divorce thee, ] and then be silent for a time sufficient for the divorce to be pronounced therein, she would be divorced; but should he make it dependent upon a thing in the future, the divorce would be delayed to that time, as if he said, اذا احمرّ البسر [using it in the sense first assigned to this phrase above]. (Msb.) The [...]

اـِذًا ذ , (Msb, TA, the latter as on the authority of Lth,) with tenween, (TA,) or اـِذَن, (T, S, M, Msb, Mughnee, K, the first as on the authority of Lth,) written in the former manner, (TA,) or in the latter, (T,) when connected with a following proposition, (T, TA,) and in a case of pause written ↓ اـِذًا, (T, S, M, Msb, Mughnee, K, TA,) and therefore the Basrees hold that in other cases it should be written اـِذًا, (Msb,) though El-Má- zinee and Mbr hold that it should be in this case also with ن, while Fr holds that it should be written with ا; when it governs, and otherwise with ن, in order to distinguish between it and [the adverbial noun] اـِذَا: (Mughnee:) a particle, (S, Msb, Mughnee, TA,) accord. to the general opinion; and accord. to this opinion, it is a simple word, not compounded of اـِذْ and أَنْ; and as being simple, it is that which renders an aor. mansoob, not أَنْ suppressed and meant to be understood after it: some say that it is a noun: (Mughnee:) [but a knowledge of its meaning is necessary to the understanding of the reason given for asserting it to be a noun.] It denotes a response, or reply, corroborating a condition; (Lth, T, TA;) or compensation, or the complement of a condition; (Msb;) or a response, or reply, (Sb, S, Mughnee, K,) in every instance; (TA;) and compensation, or the complement of a condition, (Sb, S, M, Mughnee, K,) though not always: (Mughnee, TA:) and its virtual meaning is [ Then; i. e., in that case; or] if the case, or affair, be as thou hast mentioned, (M, K, TA,) or as has happened: (M, TA:) [and hence,] accord. to those who say that it is a noun, the original form of the phrase اـِذَنْ أُكْرِمَكَ [ Then, or in that case, or if the case be so, I will treat thee with honour, said in reply to one who says “ I will come to thee,”] is اـِذَا جِئْتَنِى أُكرِمُكَ [ When thou shalt come to me, I will treat thee with honour ]; then the proposition [جئتنى] is thrown out, and tenween [or ن] is substituted for it, (Mughnee,) for which reason, and to distinguish between it and [the adverbial] ن, the Koofees hold that it should be written with اـِذَا, (Msb,) and أَنْ [preceded by يَجِبُ عَلَىَّ or the like] is suppressed and meant to be understood [as that which renders the aor. mansoob; so that when one says اـِذَنْ أُكْرِمَكَ, it is as though he said اـِذَا جِئْتَنِى When thou shalt come to me, it will be incumbent, or obligatory, on me to treat thee with honour ]. (Mughnee.) It renders an aor. following it mansoob on certain conditions: (Mughnee, TA:) to have this effect, the aor. must have a future signification, (T, S, Mughnee, TA,) not present: (TA:) يَجِبُ عَلَىَّ أَنْ أُكُرِمَكَ must commence the phrase in which the aor. occurs; (Mughnee, TA;) [or, in other words,] the aor. must not be syntactically dependent upon what precedes اذا: (TA:) and there must be nothing intervening between اذا and the aor., (T, Mughnee, TA,) unless it is a particle, (T,) or an oath, (T, Mughnee,) or the negative لَا: (Mughnee:) therefore, to a person who says, “To-night I will visit thee,” (S,) or who says, “I will come to thee,” (Mughnee,) you say, اـِذَنْ أُكْرِمَكَ [ Then, or in that case, &c., I will treat thee with honour ]; (T, S, Mughnee;) and to one who says, “I will treat thee with honour,” you say, اـِذًا أَجِيْئَكَ [ Then, or if the case be so, I will come to thee ]. (TA.) When the verb after اذن has the present signification, it does not govern: (S, Mughnee, TA:) therefore, to a person who says, “I love thee,” you say, اـِذَنْ أَظُنُّكَ [ Then, or if the case be so, I think thee veracious ]; for this is a mere reply: (Mughnee:) and to one talking to thee, اـِذًا أَظُنُّكَ كَاذبًا [ Then I think thee to be lying ]. (TA.) When it is put in a middle place, (S,) not commencing the phrase, (Mughnee,) the verb after it not being syntactically dependent upon what is before it, (S, TA,) it does not govern: (S, Mughnee, TA:) therefore, to one who says, “I will come to thee,” (Mughnee, TA,) you say, أَنَا اـِذَنْ أُكْرِمُكَ [ I, in that case, will treat thee with honour ]: (S, Mughnee, TA:) for اذن among the words which govern verbs is likened to الظَّنُّ among those which govern nouns: (S:) and when it is put at the end, it does not govern; as when you say, أُكرِْمُكَ [ I will treat thee with honour in that case ]. (S.) The saying [of the poet, or rájiz], لَا تَتْرُكَنِّى فِيهِمُ شَطِيرَا اـِنِّى اـِذًا أَهْلِكَ أَوْ أَطِيرَا is explained by regarding it as an instance of the suppression of the enunciative of اـِنّ, so that the meaning is, اـِنِّى لاَ أَقْدِرُ عَلَى ذٰلِكَ, and then a new phrase commences [wherefore the verse means Do not thou leave me among them remote, or a stranger: verily I cannot endure that: in that case I should perish, or I should flee ]. (Mughnee.) When it is immediately preceded by a conjunction such as وَ or فَ, the aor. may be either marfooa or mansoob. (S, Mughnee.) When a noun is introduced between it and the aor., the latter is marfooa, (T, Mughnee,) as in the saying, اـِذَنْ أَخُوكَ يُكْرِمُكَ [ Then, or in that case, thy brother will treat thee with honour ], (T,) or اـِذًا يَا عَبْدَ ا@للّٰهِ أُكُرِمُكَ [ Then, or in that case, O ‘Abd-Allah, I will treat thee with honour ]; but Ibn-’Osfoor allows the intervention of an adverbial noun [without annulling the government]; and Ibn-Bábshádh, that of the vocative, and of a prayer; and Ks and Hishám, that of a word governed by the verb; but Ks in this case prefers nasb; and Hishám, refa. (Mughnee.) When you put an oath in the place of the noun, you make the aor. mansoob, as in the saying, اـِذًا وَ ا@للّٰهِ تَنَامَ [ Then, or if the case be so, by God, thou wilt sleep ]: but if you prefix ل to the verb with the oath, you make the aor. marfooa, saying, اـذَنْ وَا@للّٰهِ لَتَنْدَهُم [ Then, or if the case be so, by God, assuredly thou wilt regret, or repent ]. (T.) When you introduce a particle between it and the aor., you make the latter either marfooa or mansoob, saying, اـِذَنْ لَا [...]

اآذَارُ ذ The sixth of the Greek [or Syrian] months [corresponding to March O. S. ]. (K.) [This is not to be confounded with اآذَرْ or اآذُرْ, which is the ninth month of the Persian calendar.]

1 أَذِنَ لَهْ ذ (T, S, M, Msb, K) and اـِلَيْهِ, (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 ا@للّٰهِ لِشَىْءٍ لِنَبِىٍّ يَتَغَنَّى بالقُراآنِ (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.) ― -b2- [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.) ― -b3- [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. اـِذْنٌ, (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 اـِذْنٌ, below.] You say, أَذِنْتُ لِلْعَبْدِ فَي التِّجَارَةِ [ I gave permission, or leave, to the slave to traffic ]. (Msb.) ― -b4- 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, وَ اـِنِّى اـِذَا ضَنَّ الأَمِيرُ باـِذْنِهِ عَلَي الاـِذنِ مِنْ نَفْسِى اـِذا شِئْتٌ قَادِرٌ [ 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, قُلْتُ لِبَوَّابٍ لَدَيْهِ دَارُهَا تِئْذَنْ فَاـِنِّى حَيْؤُهَا وَجَارُهَا [ 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.) ― -b5- أَذِنَ بِالشَّىءِ, (S, * M, Msb, K,) aor. اَذَنَ , (S, M, K,) inf. n. اـِذْنٌ 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 ا@للّٰهِ 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 اـِذْنٌ, below.] -A2- 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 ↓ اآذَنَهُ signifies the same, (M, K,) inf. n. اـِيذَانٌ. (TA.) [See also 2.] ― -b2- 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.)

2 أذّنهُ ذ , (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] ― -b2- (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.) -A2- 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.) -A3- 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 ↓ اآذَنَ 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.) ― -b2- 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 ↓ اآذَنَ signifies the same, (K,) inf. n. اـِيذَانٌ. (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.) ― -b3- You say also, أَذَّنَ بِاـِرْسَالِ اـِبِلِهِ He spoke of sending away his camels. (En-Nadr, T.)

4 اآذنهُ ذ : see 1, last sentence but one. ― -b2- [Hence, app.,] inf. n. اـِيذَانٌ, (assumed tropical:) He prevented him, or forbade him; (K;) and repelled him. (TA.) [See also 2.] ― -b3- And (assumed tropical:) It (a thing, M) pleased, or rejoiced, him, (M, K,) and he therefore listened to it. (M.) -A2- اآذَنْتُهُ, inf. n. اـِيذَانٌ, (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, اآذنهُ بِالأَمْرِ, (T, K, [in the CK, erroneously, اَذَنَهُ,]) or بِالشَّىْءِ, (S,) and اآذنهُ الأَمْرَ, (M, K,) inf. n. اـِيذَانٌ, (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], فَاآذِنُوا 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 اـِذْ 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, اآذَنَ بِا@لِانْهِدَامِ 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,] اآذَنَ 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 اآذَنَ الحُبُّ The grain put forth its أَذَنَة, or leaves. (TA.) See also 2, latter half, in two places. -A3- اآذَنَ 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.)

5 تَاَذَّنَ see 4, in eight places.

10 استأذنهُ ذ 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 ذ : see أُذُنٌ.

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.)

أَذَنٌ ذ : see أَذَنَةٌ

أُذُنٌ ذ 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. اآذَانٌ, (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, جَاآءَ 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.]) ― -b2- (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.) ― -b3- (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.) ― -b4- (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; اآذَانُ السَّهْمِ signifying the feathers of the arrow, as AHn says, when they are attached thereon; and ذُو ثَلَاثِ اآذَانٍ [ 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.) ― -b5- (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.) ― -b6- (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.)

اـِذَنْ ذ , also written اـِذًا: see art. اذا.

أَذَنَةٌ ذ The leaves of trees, (En-Nadr, T,) or of grain. (K.) ― -b2- [The kind of leaf called خُوصَة of the ثُمَام.] ― -b3- (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.) ― -b4- A piece of straw: pl. [or rather coll. gen. n.] ↓ أَذَنٌ [in the CK أُذُنٌ]. (IAar, T, K.) -A2- Appetite, appetency, longing, yearning, or strong desire. (En-Nadr, T.) You say, هٰذِهِ بَقْلَةٌ تَجِدُ بِهَا الاـِبِلُ 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 ذ A making known; a notification; an announcement. (T, S, Mgh.) [See 4.] So in the Kur [ix. 3], وَ أَذَانٌ مِنَ ا@للّٰهِ وَرَسُولِهِ اـِلَى النَّاسِ [ And a notification, or an announcement, from God and his apostle to men, or the people ]. (T, Mgh.) ― -b2- 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 اـِلٰهَ اـِلَّا ا@للّٰهْ (twice) أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُولُ ا@للّٰهُ (twice) حَيَّ عَلَى الصَّلَاهٌ (twice) حَىَّ عَلَى الفَلَاحْ (twice) اَللّٰهُ أَكْبَرٌ (twice) لَا اـِلٰهَ اـِلَّا ا@للّٰهٌ.] ― -b3- الأَذَانُ also signifies The [notification, or announcement, called ] اـِقَامَة; (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.] ― -b4- الأَذَانَانِ signifies The أَذَانِ [ more commonly so called ] and the اـِقَامَة. (TA.)

أَذُونٌ ذ [An animal having an ear; as distinguished from صَمُوخٌ, which means “having merely an ear-hole”]. (Msb in art. بيض.)

أَذِينٌ ذ : see أُذُنٌ. -A2- See also اـِذْنٌ, in three places. ― -b2- And see أَذَانٌ. -A3- 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.) ― -b2- See also مُؤَذِّنٌ. -A4- 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 ↓ اآذِنٌ also is syn. with أَذِينٌ in the sense of كَفِيلٌ. (K.) -A5- Also A place to which the أَذَان [or call to prayer ] comes [or reaches ] from [or on ] every side. (S, K.)

أُذَيْنَةٌ ذ dim. of أُذُنٌ, q. v. (S.)

أُذَانِىٌّ ذ (S, M, Mgh, K) and ↓ اآذَنُ (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. أَذْنَاآءُ to a ewe. (T, S, M.)

أُذَيْنِىٌّ ذ One who hears everything that is said: but this is a vulgar word. (TA.) [See أُذُنٌ.]

اآذَنُ ذ : see أُذَانِىٌّ.

اآذِنٌ ذ [act. part. n. of 1. As such, Permitting, or allowing; one who permits, or allows. And hence,] A doorkeeper, or chamberlain. (S, K.) ― -b2- See also أَذِينٌ.

مُؤْذَنٌ ذ : see مَأْذُونٌ.

مُؤْذِنٌ ذ : see أَذِينٌ. You say, سِيمَاهُ بِالخَيْرِ مُؤْذِنَةٌ His impress notifies [or is indicative of ] goodness. (TA.) ― -b2- 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.) -A2- 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.)