فد
ى
1 فَدَاهُ, (
T,
S,
M, &c.,)
aor. ـْ (
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 ء, 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. ـْ
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, وَإِنْ 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-Ghazwá
n. (
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 إِفْتَدَىَ 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 ء: 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.]
