إِذْنٌ
1.
[is held by some to be a verbal noun, 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 اللّٰهِ
by the will of God: (Msb:) or, according 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, according to Ibn-El-Kemál, the rescission of prohibition, and concession of freedom of action, to him who has been prohibited by law: or, according 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
اللّٰهِ, [in the Qur'an, 4:67,] 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; synonym تَوْفِيقٌ; (Hr in explanation of a clause of iii. 139 of the Qur'an [which see below];) but Es-Semeen says that this requires consideration. (TA.)
2.
Also Knowledge; synonym 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 Qur'an, 3:139, referred to above,] وَمَا كَانَ لِنَفْسٍ
أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللّٰهِ [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 Qur'an, 2:96, وَمَا هُمْ بِضَّارِينَ بِهِ مِنْ
أَحَدٍ إِلَّا بإِذْنِ اللّٰهِ [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.)