1
فَدَاهُ , (T, S, M, &c.,) aor.
يَفْدِيهِ, (Msb, K,) inf. n.
فِدَآءٌ (T, S, M, Mgh, K,) [omitted in my copy of the Msb, probably
by inadvertence,]) and
فَدًى, (Mgh,) or
فِدًى, (so in the M, accord. to the TT,) or also both of these, (Fr,
T, S, Msb, K,) the latter of them said by Fr, on one occasion, to be the more
common, (T, TA,) [which is the case when it is a subst., like
فِدْيَةٌ,] but 'Alee Ibn-Suleymán El-Akhfash [i. e. El-Akhfash El-Asghar]
is related to have said that this is not allowable except by poetic license, and
El-Kálee says that
الفِدَى was used by the Arabs in conjunction with
الحِمَى, [see
حِمَآءُ, in art.
حمى,] but other forms were used in other cases [among which he seems
to mention
فَدَآء, with fet-h and the lengthened alif, but the words in which I
find this expressed are somewhat ambiguous, and are also rendered doubtful by an
erasure and an alteration]; (TA;) and ↓
افتداهُ , (M,) [whence an ex. in a verse which will be found in
what follows,] or
بِهِ ↓
افتدى (K, TA) and
مِنْهُ, (TA,) [but I do not know
افتدى in either of these phrases as having any other than the
well-known meaning of
فَدَى
نَفْسَهُ, which is strangely omitted in the K;] and know ↓
فادِاهُ , (S, Mgh, Msb, K, TA,) inf. n.
مُفَادَاةٌ and
فِدَآءٌ; (Msb, TA;) but some explain this differently [as will be
shown in what follows]; (T, Mgh, Msb, TA;) He gave his ransom; (S;) he
gave a thing, (K, TA, [اَعْطاهُ
in the CK being a mistake for
أَعْطَى, without the affixed pronoun,]) or a captive, for him,
(TA,) and so liberated him; (K, TA;) [i. e. he ransomed him;] or
he liberated him, or ransomed him,
مِنَ
الأَسْرِ [from captivity]: (Mgh, Msb:) or ↓
فاداهُ signifies he loosed him, or set him free, and
took his ransom: (Mgh, Msb, TA:) or
مُفَادَاةٌ signifies the giving a man and taking a man
[in exchange]: and
فِدَآءٌ, [as inf. n. of
فَدَاهُ,] the purchasing him [from captivity or the
like]: (Mbr, T, Mgh, Msb, TA:) or the preserving a man from
misfortune by what one gives by way of compensation for him; as also
فَدًى: (Er-Rághib, TA:) you say,
فَدَيْتُهُ
بِمَالِى I purchased [i. e. ransomed] him with my
property, and
بِنَفْسِى with myself: (T:) or, accord. to Nuseyr Er-Rázee,
the Arabs say,
الأَسِيرَ ↓
فَادَيْتُ [I ransomed the captive], and
فَدَيْتُهُ
بِأَبِى
وَ
أُمِى [I ransomed him in a tropical sense with my father
and my mother], and
بِمَالٍ [with property], as though thou purchasedst him and
freedst him therewith, when he was not a captive; and you may say,
فَدَيْتُ
الأَسيرَ meaning I freed the captive from the state in which he
was, though ↓
فَادَيْتُ is better in this sense: as to the reading
تَفْدُوهُمْ [in the Kur ii. 79], Aboo-Mo'ádh says, it means Ye
purchase them from the enemy and liberate them; but the reading ↓
تُفَادُوهُمْ , he says, means ye contend with them who are in
your hands respecting the price and they so contend with you: (T, TA:) [that
↓
افتداهُ is syn. with
فَدَاهُ is shown by what here follows:] a poet says, “
يُفْتَدَى
لَفَدَيْتُهُ
فَلَوْ
كَانَ
مَيتٌ
بِمَا
لَمْ
تَكُنْ
عَنْهُ
النُّفُوسُ
تَطِيبُ
” [And if a person dead were to be ransomed, assuredly I would ransom him
with what minds would not be willing to relinquish]. (M, TA.) ― -b2- [The
inf. ns. of the first of these verbs are much used in precative phrases:] they
said,
فَدًى
لَكَ [for
فَدَاكَ
فَدًى, and therefore virtually meaning
فُدِيتَ Mayest thou be ransomed; the
ل being
لِلتَّبْيِينِ i. e. “ for the purpose of notifying ” the person
addressed]: (TA:) and
بِى
أَ
فَدًى
لَكَ [for
فَدَاكَ
أَبِى
بِنَفْسِهِ
فَدًى, and therefore virtually meaning simply
فَدَاكَ
أَبِى
بِنَفْسِهِ May my father ransom thee with himself; so that it
may be well rendered may my father be a ransom for thee]: (S:) and
فِدَآء, with tenween, some of the Arabs pronounce with kesr [to the
', i. e. they pronounce
فِدَآء with the tenween of kesr], peculiarly when it is next to
[meaning immediately followed by] the preposition
ل, saying
فِدَآءٍ
لَكَ, because it is indeterminate; they intending thereby the meaning
of a prayer; and As has cited [as an ex. thereof] the saying of En-Nábighah [Edh-Dhubyánee],
“
مَهْلًا
فِدَآءٍ
لَكَ
الأَقْوَامُ
كُلُّهُمُ
وَمَا
أُثَمِرُ
مِنْ
مَالٍ
وَمِنْ
وَلَدِ
” [Act gently: may the peoples, all of them, and what I make to be abundant
of wealth and of offspring, give themselves as a ransom, or be a ransom,
for thee:
فِدَآءٍ being app. assimilated to an indeterminate imperative verbal
noun such as
صَهٍ in the phrase
صَهٍ
يَا
رَجُلُ, which is as though one said
اُسْكُتْ
سُكُوتًا
يَا
رَجُلُ; thus meaning here
لِيَفْدِكَ: but De Sacy mentions, in his “ Chrest. Arabe, ” see. ed.,
vol. ii., p. 460, three allowable readings (not the foregoing reading) in this
verse, namely,
فدآءٌ and
فدآءً and
فدآءٍ; and adds that what here follows is said by a commentator to
be, of several explanations, that which is the right:
والقول
الآخر
وهو
الصحيح
ان
فدآءِ
بمعنى
ليُفدِكَ
فبناه
كما
بنى
الامر
وكذلك
تَراكِ
و
دَراكِ
لانه
بمعنى
اترك
و
ادرك: this, it will be observed, is similar to the explanation which
I have offered of
فِدَآءٍ
لك; for
ليُفدِك is app. a typographical mistake for
ليَفدِك: and I incline to think that
فدآءِ, though supposed to be correct and therefore likened to
تَراكِ and
دَراكِ, is a mistake of a copyist for
فدآءٍ; and the more so because I find in Ahlwardt's “ Divans of the
Six Ancient Arabic Poets ” the three readings
فِداءٌ and
فِداءً and
فِداءٍ, but not
فِداءِ]. (S, TA.) ― -b3-
وَفَدَيْنَاهُ
بِذِبْحٍ [in the Kur xxxvii. 107] means And we made an animal
prepared for sacrifice to be a ransom for him, and freed him from slaughter.
(T, TA.) ― -b4-
فَدَتْ
نَفْسَهَا
مِنْ
زَوْجِهَا and ↓
افتدت [alone] mean She gave property to her husband so that
she became free from him by divorce. (Msb, TA.) ― -b5- See also what next
follows. 2
فدّاهُ , (S, * K,) or
فدّاهُ
بِنَفْسِهِ, (S, * TA,) [or both, for both are correct,] inf. n.
تَفْدِيَةٌ; (S, K;) and
بنفسه ↓
فَدَاهُ , (S, TA, *) aor.
يَفْدِيهِ, inf. n.
فِدَآءٌ; (TA;) He said to him ↓
فِدَاكَ
جُعِلْتُ [May I be made thy ransom, i. e. a ransom for
thee]. (S, K, TA.) 3
فَاْدَىَ see 1, former half, in five places. ― -b2- In the saying
respecting bloodwits,
وَإِِنْ
أَحَبُّوا
فَادَوْا, the meaning is, [And if they like,] they free the
slayer, or his next of kin who is answerable for him, and accept the
bloodwit; because this is a substitute for the blood, like as the ransom is
a substitute for the captive. (Mgh.) 4
افداهُ
الأَسِيرَ [in the CK (erroneously)
الاسيرُ] He accepted from him the ransom of the captive. (M,
K.) Hence the saying of the Prophet to Kureysh, when 'Othmán Ibn-'Abd-Allah and
El- Hakam Ibn-Keysán had been made captives,
لَا
نُفْدِيكُمُو
هُمَا
حتَّى
يَقْدَمَ
صَاحِبَانَا [We will not accept from you the ransom of them two
until our two companions shall come], meaning [by the two companions] Saad
Ibn-Abee-Wakkás and 'Otbeh Ibn-Ghazwán. (M.) ― -b2-
افدى
فُلَانٌ Such a one danced, or dandled, his child: (K,
TA:) because of his [often] saying,
فَدِى
لَكَ
أَبِى
وَ
أُمِى [May my father and my mother be ransoms for thee]. (TA.)
-A2-
افدى also signifies He made for his dried dates a store-chamber.
(K.) ― -b2- And (assumed tropical:) He became large in his body; (IAar,
T, K, TA;) as though it became like the
فَدَآء [q. v.]. (TA.) ― -b3- And He sold dates. (IAar, T, K.)
6
تفادوا They ransomed one another. (S, TA.) ― -b2- And (assumed
tropical:) They guarded themselves, one by another; as though every one
of them made his fellow to be his ransom. (Msb, TA.) ― -b3- And
تفادى
مِنْهُ (tropical:) He guarded against it, or was cautious
of it, and kept aloof from it. (S, K, * TA.) 8
إِِفْتَدَىَ see 1, first quarter, in two places; and again, near
the middle of the paragraph. ― -b2- As intrans.,
افتدى signifies [He ransomed himself;] he gave a ransom for
himself. (Er-Rághib, TA.) You say,
افتدى
مِنْهُ
بِكَذَا [He ransomed himself from him with such a thing]. (S.)
Hence the usage of the verb in the Kur ii. 229. (TA.) See 1, last sentence but
one.
فَدًى and ↓
فِدًى and ↓
فِدَآءٌ and ↓
فِدْيَةٌ all signify the same, (S, K,) i. e. [A ransom;]
a thing, (K, TA,) or a captive, (TA,) that is given for a man,
who is therewith liberated: (K, TA:) [the first three are also inf. ns. (and
have been mentioned as such in the first paragraph); therefore when you say
فَدًى
لَكَ
أَبِى and
فِدًى
لك
ابى, the words
فَدًى and
فِدًى may be either inf. ns. or substs.: as substs., the second and
third are more common than the first:]
فِدْيَةً [is also sometimes expl. as an inf. n., but accord. to
general usage] signifies as above; (K, TA;) or property given as a substitute
[or a ransom] for a captive: (Mgh, Msb, TA:) and property by
the giving of which one preserves himself from evil in the case of a religious
act in which he has fallen short of what was incumbent, like the expiation for
the breaking of an oath and of a fast; and thus it is used in the Kur
ii. 180 and 192: (Er-Rághib, TA:) and its pl. is
فِدًى and
فِدَيَاتٌ. (Mgh, Msb, TA.)
فِدًى : see the next preceding paragraph. [Hence the phrase]
جُعِلْتُ
فِدَاكَ: see 2. It is also a pl. of its syn.
فِدْيَةً. (Mgh, Msb, TA.)
فِدْيَةٌ : see
فَدًى. -A2-
خُذْ
عَلَى
هِدْيَتِكَ
وَ
فِدْيَتِكَ, accord. to the K, but in the S,
خُذْ
فِى
هِدْيَتِكَ
وَقِدْيَتِكَ, mentioned in art.
قدى, is a saying meaning [Take thou to] that [course]
in which thou wast: the author of the K seems to have followed Sgh, who
has mentioned it here: (TA in the present art.:)
فِدْيَهٌ and
قِدْيَهٌ are dial. vars. (TA in art.
قدى.)
فَدَآءٌ An
أَنْبَار, (K, TA,) i. e. (TA) a collection, of wheat: (M, K, *
TA:) or it signifies, (K,) or signifies also, (M,) a collection of food,
consisting of barley and dates and the like: (M, K:) or an
أَنْبَار, i. e. a collection, of food, consisting of wheat and
dates and barley: (S:) and it is said to signify a place in which dates
are spread and dried, in the dial. of 'Abd-El-Keys. (M.) ― -b2- And The
حَجْم [or protuberant, or prominent, part, or perhaps
the bulk,] of a thing (M, K) of any kind. (M.)
فِدَآئٌ : see
فَدًى.
الفِدَاوِيَّةُ is the appellation of A class, or rect, of the
خَوَارِج of the
دُرْزِيَّة [or
دُرُوز, whom we call the Druses; it is a coll. gen. n., of
which the n. un. is
فِدَاوِىُّ; the
و being a substitute for ': it is used to
signify those who undertake perilous adventures, more particularly for the
destruction of enemies of their party; as though they offered themselves as
ransoms or victims; and hence it is applied to the sect called in our
histories of the Crusades “ The Assassins ”]. (TA.) [
مَفْدِىٌّ , originally
مَفْدُوىٌ. In the saying
بِنَفْسِى
فُلَانٌ
مُفْدِىٌّ With my soul, or myself, may such a one be
ransomed,
مَفْدِىٌّ is often suppressed; being meant to be understood.] Credit:
Lane Lexicon