Lane's Lexicon (Edward Lane, 1863)

مُفْدَمُ ذ : see مُفَدَّمُ. ― -b2- Also A garment, or piece of cloth, saturated with red dye: (Sh, T, S, M, and some copies of the K:) or of which the redness is not intense. (M, and some copies of the K.) It is said in a trad. that he [the Prophet] disliked the مُفْدَمْ for the مُحْرَم, but saw no harm in the مُضَرَّج [q. v.]. (TA.) ― -b3- Also Dye thick and saturated. (S.) ― -b4- And ذُلُّ مُفْدُومٌ (tropical:) Deeplystained, intense, vileness or ignominy. (TA.)

مُفَدَّمٌ ذ (T, M, K) and ↓ مَفْدُومٌ (T) and ↓ مُفْدَمٌ (M, K) An اـِبْرِيق [a vessel for wine] having a strainer, called فِدَام, (T, M, K,) in, or upon, its mouth: (M, K: *) and so مُثَدَّمٌ. (M.) It is said in a trad., اـِنَّكُمْ مَدْعُوُّونَ يَوْمَ القِيَامَةِ مُفَدَّمَةً أَفْوَاهُكُمْ بِالفِدَامِ [ Verily ye will be summoned on the day of resurrection having your mouths closed with the فدام]; meaning, ye will be withheld from speaking with your mouths, so that your skins will speak. (M.)

مُفَدَّمَاتٌ ذ [ Vessels of the kinds called ] أَبَارِيق and دِنَان [pls. of اـِبْرِيقٌ and دَنُّ]. (S.)

مَفْدُومٌ ذ : see مُفَدَّم.

2 تَفْدِينٌ ذ signifies The making a building tall. (K. [See فَدَنٌ.]) ― -b2- And (tropical:) The fattening of camels. (K, TA.) One says, فدّنهُ, meaning (tropical:) He (the pastor) fattened him [i. e. a camel]; made him like the فَدَن, i. e. the قَصْر. (TA.)

فَدَنٌ ذ A [ pavilion, or building of the kind termed ] قَصْر, (S, M, A, K,) raised high, or made lofty: (M, K:) pl. أَفْدَانٌ; (M, A;) to which fat camels are likened. (A. [See 2.]) -A2- And A certain red dye. (M, K.)

فَدَانٌ ذ : see the next paragraph, in five places.

فَدَّانٌ ذ The bull; (M, K;) and so ↓ فَدَانٌ: (K:) the bull with which one ploughs: (IAar, TA:) or, (AA, AHn, S, M, Mgh, Msb, K,) as also ↓ فَدَانٌ, (Mgh, Msb, K,) the oxen, (AA, S,) or the two bulls (AHn, M, Mgh, Msb, K) which are coupled together (AHn, M, K) in [or by means of ] the [ cord called ] قِرَان (Mgh) [ and ] which plough, (S,) or with which one ploughs; (AHn, M, Mgh, Msb, K; *) and one thereof is not called فَدَّانٌ: (AHn, M, K:) or فَدَّانٌ signifies, (Mgh, K,) and so ↓ فَدَانٌ, (Mgh,) or the former, (S,) or each, (M, Msb,) signifies also, (S, M, Msb,) [the plough; or the apparatus, or gear, thereof; i. e.] the implement, or the apparatus, or gear, (S, Mgh, Msb, K,) of the two bulls, (S, Mgh, K,) for ploughing; (S, Mgh, Msb;) or the whole apparatus, or gear, of the two bulls [ which are coupled together ] in [or by means of ] the [ cord called ] قِرَان: (M:) but accord. to Abu-l-Hasan Es- Sikillee, ↓ فَدَانٌ, without teshdeed, signifies the implement, or apparatus, with which one ploughs: and فَدَّانٌ, with teshdeed, has a different meaning, expl. in what follows, relating to land: and IAar says the like: (TA:) [see also عِيَانٌ:] the pl. of فَدَّانٌ is فَدَادِينُ, (S, M, Mgh, Msb, K,) meaning oxen with which one ploughs: (M, TA:) the pl. of ↓ فَدَانٌ is أَفْدِنَةٌ [a pl. of pauc.] and فُدُنٌ, (M, Mgh, Msb, TA,) and the vulgar say فِدْن, with kesr. (TA.) ― -b2- فَدَّانٌ, with teshdeed, also signifies A certain commonly-known quantity [ of land ]; (IAar, TA;) said by Abu-l-Hasan Es- Sikillee to signify a limited portion of land, subdivided into four and twenty keerats; (TA;) [loosely reckoned as the quantity of land which a yoke of oxen will plough in one day; thus corresponding to the Latin term jugerum, and our acre; and commonly defined as consisting of 333 kasabehs (or rods ) and one third; (the kasabeh being 24 kabdahs; and the kabdah being the measure of a man's fist with the thumb erect, or about 6 inches and a quarter;) but different in different times and in different parts of the same country: hence, perhaps,] it is also expl. as signifying a place of seed-produce. (M, TA.)

الفَدَّادُونَ ذ is said to signify أَصْحَابُ الفَدَادِينَ [ The possessors of ploughing oxen ]; like as جَمَّالُونَ signifies “ possessors of camels: ” but it has been otherwise expl. in [its proper place, as pl. of فَدَّادٌ, in] art. فد. (K.)

بِنَاآءٌ مُفَدَّنٌ ذ A building that is [ made ] tall, or lofty. (M.) -A2- And ثَوْبٌ مُفَدَّنٌ A garment, or piece of cloth, dyed with فَدَن. (TA.)

1 فَدَاهُ ذ , (T, S, M, &c.,) aor. يَفْدِيهِ, (Msb, K,) inf. n. فِدَاآءٌ (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 حِمَاآءُ, in art. حمى,] but other forms were used in other cases [among which he seems to mention فَدَاآء, 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 فِدَاآءٌ; (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 فِدَاآءٌ, [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 فِدَاآء, with tenween, some of the Arabs pronounce with kesr [to the ء, i. e. they pronounce فِدَاآء with the tenween of kesr], peculiarly when it is next to [meaning immediately followed by] the preposition ل, saying فِدَاآءٍ 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 فِدَاآءٍ 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: فِدَاآءٍ 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, فداآءٌ and فداآءً and فداآءٍ; and adds that what here follows is said by a commentator to be, of several explanations, that which is the right: والقول الاآخر وهو الصحيح ان فداآءِ 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 فِدَاآءٍ لك; for ليُفدِك is app. a typographical mistake for ليَفدِك: and I incline to think that فداآءِ, though supposed to be correct and therefore likened to تَراكِ and دَراكِ, is a mistake of a copyist for فداآءٍ; 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 ذ , (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. فِدَاآءٌ; (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, وَاـِنْ 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 ذ [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 فَدَاآء [q. v.]. (TA.) ― -b3- And He sold dates. (IAar, T, K.)

6 تفادوا ذ 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 اـِفْتَدَىَ 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 ذ and ↓ فِدًى and ↓ فِدَاآءٌ 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 ذ : 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 ذ : 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.)

فَدَاآءٌ ذ 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.)

فِدَاآئٌ ذ : see فَدًى.

الفِدَاوِيَّةُ ذ 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 ذ , 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.]

1 فَذَّ عَنْ أَصْحَابِهِ ذ , [aor. فَذِ3َ , inf. n. فَذٌّ,] He was, or became, apart from his companions, and remained alone. (L.) -A2- And فَذّ, (TA,) [aor. فَذُ3َ ,] inf. n. فَذُّ, (K, TA.) He drove away (طَرَدَ) vehemently. (K, TA.)

4 افذّهُ ذ He made him, or it, to be single; sole; or one, and no more; syn. أَوْتَرَهُ; (S in art. وتر;) and جَعَلَهُ فَذًّا, i. e. وِتْراً. (TA in that art.) ― -b2- And أَفَذَّتْ She (a ewe or goat) brought forth one only, (El-Ahmar, T, S, M, O, L, Msb,) at a breeding; (Msb;) inf. n. اـِفْذَاذٌ. (El-Ahmar, T, M, L.) [See مُفِذٌّ.]

5 تَفَذَّ3َ see next following paragraph.

10 استفذّبِهِ ذ He was, or became, alone; inde pendent of others; without any to share, or participate, with him; in it: (K, TA:) you say, استفذّ عَلَىَّ بِاالأَمْرِ He was, or became, alone, or independent, exclusively of me, in the affair: (O:) and بِهِ ↓ تفذّذ also has the former meaning: (K, TA:) or this latter signifies He was, or became, alone with him. (O.)

R. Q. 1 فَذْفَذَ ذ He contracted himself (تَقَاصَرَ), to leap, deceiving, or circumventing, (IAar, T, O, K,) or in order to deceive, or circumvent, when leaping; (IAar, T in art. ذف;) said of a man. (IAar, T, O.) ― -b2- [And accord. to the K, in art. ذف, i. q. تَبَخْتَرَ; like ذَفْذَفَ: but] accord. to IAar, ذَفْذَفَ has this latter meaning, and فَذْفَذَ signifies as expl. above on his authority. (T in art. ذف.)

فَذٌّ ذ Single; sole; only; one, and no more; [ and alone, or apart from others; (see 1;)] syn. فَرْدٌ; (S, M, Mgh, O, L, K;) and وَاحِدٌ: (L, Msb:) pl. [of mult.] فُذُوذٌ (M, L, Msb, K) and [of pauc.] أَفْذَاذًا. (M, L, K.) One says, ذَهَبَا فَذَّيْنِ They two went away singly. (S, O, L.) And جَاآء القَوْمَ أَفْذَاذًا: see فُذَاذَى. ― -b2- And تَمْرٌ فَذٌّ Dates that are separate, each one from others; (IAar, S, M, O, L, K;) not sticking together; (IAar, M, L;) as also فَضٌّ; (M;) and فَثٌّ. (T in art. فث.) ― -b3- And الفَذُّ is [a name of] The first of the arrows used in the game called المَيْسِر: (S, M, O, L, K:) it has one notch; and for it is gained one share [of the slaughtered camel] when it is successful, and one share is exacted when it is unsuccessful: (Lh, M, O, L:) the arrows are ten: the 2nd is called التَّوْأَمُ; the 3rd, الرَّقِيبُ; the 4th, الحِلْسُ; the 5th, النَّافِسُ; the 6th, المُسْبِلُ; the 7th, المُعَلَّى; and there are three for which there is no share, namely, السَّفِيحُ and المَنِيحُ and الوَغْدُ. (S, O, L.) [See الرقيب.] ― -b4- كَلِمَةْ فَذَّةٌ: see فَاذَّةٌ.

فُذَّاذًا ذ : see the next paragraph, in two places.

جَاآءَ القَوْمُ فُذَاذَ ذ , (O,) or ↓ فُذَاذًا, (Msb,) and ↓ فُذَّاذًا, and ↓ أَفْذَاذًا, The people, or party, came one by one; singly. (O, Msb.) And أَكَلْنَا فُذَاذَى, (K, TA,) and فَذَاذَى, (CK,) and ↓ فُذَاذًا, and ↓ فُذَّاذًا, We ate separately. (K.)

فُذَّاذًا ذ : see the next preceding paragraph, in two places.

كَلِمَةٌ فَاذَّةٌ ذ , and ↓ فَذَّةٌ, i. q. شَاذَّةٌ [i. e. A word, phrase, proposition, or sentence, extraordinary, or exceptional, in respect of rule, or of usage ]. (M, L.) And اآيَةٌ فَاذَّةٌ A verse of the Kur-án that is alone in meaning. (L.)

أَفَذُّ ذ An arrow having no feathers upon it; (T, O, K;) opposed to مَرِيشً: so says Aboo-Málik: others say أَقَذٌّ [q. v.], with ق: but he allowed only the former. (T, O.)

مُفِذٌّ ذ A ewe or she-goat bringing forth one only, (El-Ahmar, T, S, M, O, L, Msb, K,) at a breeding: (Msb:) [like مُفْرِدٌ and مُوحِدٌ:] one does not apply this epithet to a she-camel, because she never brings forth more than one. (S, M, O, L, Msb.)

مِفْذَاذً ذ A ewe or she-goat that usually brings forth one only. (T, S, O, L, K.)

1 فَرَّ ذ , aor. فَرِ3َ , inf. n. فِرَارً (T, S, M, K, &c.) and فَرٌ (M, K) and مَفَرٌ (S, M, K) and مَفِرٌ, (K,) or the last is a n. of place [and of time], (S, M,) He (a man, T) fled: (T, S:) or he turned away or aside, to elude, and fled, (M, K, TA,) from a thing that he feared. (TA.) أَيْنَ ا@لْمَفَرُّ [in the Kur lxxv. 10] means Whither is the [ fleeing or] turning away &c.? (M, TA:) or it may mean when is the time thereof? (TA:) and اين المَفِرُّ, another reading, where is the place of fleeing &c.? (I'Ab, Zj, S, M, TA,) as also المِفَرُّ, (Zj, K, TA,) which is an instrumental noun used as a noun of place: (K, TA:) but the first is the common reading. (TA.) ― -b2- فَرَّ مِنْ عَدُوِهِ, aor. as above, inf. n. فَرٌّ, He wheeled about widely from his enemy, to turn again. (Msb.) ― -b3- And فَرَّ اـِلَى الشَّىْءِ He went, or betook himself, to the thing. (Msb.) ― -b4- And [hence] فَرَّتْ يَدُهُ His arm, or hand, fell off; like طَرَّتْ and تَرَّتْ. (O.) -A2- فَرَّ الفَرَسَ, (S, O,) or الدَّابَّةَ, (M, K,) aor. فَرُ3َ , (S, M, O,) i. e. with damm, (O,) [in copies of the K فَرِ3َ , but afterwards in those copies فَرُ3َ , which is the regular and correct form,] inf. n. فَرٌّ (S, M, O, K) and فُرَارٌ and فِرَارٌ and فَرَارٌ, (K,) or فُرَارٌ is a simple subst., and فِرَارٌ is an inf. n., (Meyd, in explanation of the prov. which here follows,) He looked at, or examined, the teeth of the horse, (S, O,) or he exposed to view the teeth of the beast that he might see what was its age. (M, K.) Hence, (TA,) اـِنَّ الجَوَادَ عَيْنُهُ فُرَارُهُ (S, M, * Meyd, K, *) and فِرَارُهُ, (M, Meyd, K,) and فَرَارُهُ, (S, K,) sometimes thus pronounced with fet-h, (S,) (tropical:) [ Verily the fleet and excellent horse, his aspect (see عَيْنٌ) is ( equivalent to ) the examination of his teeth, i. e. he is known by his aspect], is a prov., applied to him whose external state indicates his internal qualities; (Meyd, O, K;) meaning that one knows his excellence from his عَيْن [i. e. aspect] like as one knows the age of a beast by examining his teeth; (TA;) his external appearance rendering it needless for thee to test him, (S, Meyd, O, K,) and to examine (أَنْ تَفُرَّ) his teeth: (S, O, K:) and [with the same meaning] one says, فَرُّ الجَوَادِ عَيْنُهُ: (A, TA:) and [in like manner] الخَبِيثُ عَينُهُ فُرِاَرُهُ [ The bad, his aspect &c.]; (Meyd, O, TA;) i. e. thou knowest his badness by his عَيْن when thou seest him. (TA.) And one says also, فَرَرْتُ فَمَ الفَرَسِ I opened the mouth of the horse that I might know his age. (Har p. 28.) And فَرَّ عَنْ أَسْنَانِ الدَّابَّةِ, aor. فَرِ3َ , He examined the teeth of the beast. (Har p. 233.) ― -b2- [Hence the saying of El-Hajjáj, فُرِرْتُ عَنْ ذَكَاآءٍ, expl. in art. ذكو.] And [hence also] one says, فَرَّهُ عَنْ أَشْيَاآءِ (tropical:) He examined him respecting things (O, * TA.) And فَرَّ الأَمْرَ, (M, TA,) and فَرَّ عَنِ الأَمْرِ, (S, M, O, K, TA,) (tropical:) He examined, looked into, scrutinized, or investigated, the affair; searched into it; inquired, or sought information, respecting it. (S, M, O, K, TA.) And فَرَّ فُلَانٌ عَمَّا فِى نَفْسِى (tropical:) Such a one interrogated me in order that he might know, from what I should say, what was in my mind. (TA.) ― -b3- And فُرَّ الأَمْرُ جَذَعًا (assumed tropical:) The thing returned to its first state; it recommenced. (M, O, K.) And فُرَّ الأَمْرَ جَذَعًا (assumed tropical:) Commence thou the affair from the first thereof. (M, in the TT. [But the MS. has in this case, as in that here immediately preceding, الامرُ: the right reading is evidently الامرَ; as in a similar phrase voce جَذَعٌ, q. v.]) -A3- فَرَّ, aor. يَفِرُّ or يَفَرُّ, (accord. to different copies of the T,) He became intelligent after being weak [ in mind ]. (IAar, T, TA.)

3 فَارَرْتُهُ ذ , inf. n. مُفَارَّةٌ, (tropical:) I investigated his state, or condition, he investigating mine. (TA.)

4 افرّهُ ذ He, or it, made him to flee; (S, O;) or made him to turn away or aside, for the purpose of eluding, and to flee: (M, K:) or (O) he did to him a deed that made him to flee; (Fr, AO, T, M, O, K;) as also افرّبِهِ. (TA.) It is related in a trad. that the Prophet said to 'Adee the son of Hátim, مَا يُفِرُّكَ عَنِ الاـِسْلَامِ اـِلّا أَنْ يُقَالَ لَا اـِلٰهَ اـِلَّا ا@للّٰهُ (T, M, O, TA) i. e. Nothing induces thee to flee from El-Islám except the saying “ There is no deity but God: ” many of the relaters say يَفُرُّكَ; but Az says that the former is the right. (TA.) ― -b2- Hence the saying, افرّا@للّٰهُ يَدَهُ God made, or may God make, his arm, or hand, to fall off; like أَطَرَّهَا and أَتَرَّهَا. (O.) ― -b3- And أَفْرَرْتُ رَأْسَهُ I split, or clave, his head, with a sword; like أَفْرَيْتُهُ. (Yz, T, O, K.) -A2- أَفَرَّتْ لِلْاـِثْنَاآءِ, said of camels, (S, M, O, K,) and of horses, (M, K,) They shed their milk-teeth and had others come forth. (S, M, O, K.)

5 تَفَرَّرَ بِى ذ i. q. ضَحِكَ [ He laughed at me, derided me, or ridiculed me ]; (K, TA;) mentioned by Sgh. (TA.)

6 تفارّوا ذ They fled, one from another. (S, O, K.)

8 افترّ ذ He laughed in a beautiful manner, (M, K,) beyond what is termed اِنْكِلَال [inf. n. of اِنْكَلَّ, q. v.]. (M.) One says, افترَّ ضَاحِكًا He showed his teeth laughing; (S;) as also افتر عَنْ ثَغْرِهِ. (T.) It is said of the Prophet, الغَمَامِ وَ يَفْتَرُّ عَنْ مِثْلِ حَبِّ meaning And he used to smile so as to show teeth the like of hail-stones, without a reiterated, or a loud, laughing. (T.) ― -b2- Hence, (TA,) افترّ البَرْقُ (assumed tropical:) The lightning glistened. (M, K.) And hence the saying, الصَّرْفَهُ نَابُ الدَّهْرِ ا@لَّذِى يَفْتَرُّ عَنْهُ [ Es- Sarfeh is the dog-tooth of time, or fortune, which it shows smiling ]: for when Es-Sarfeh [which is the Twelfth Mansion of the Moon] rises, [but it should be, when it sets, aurorally, for it so set, in Central Arabia, about the commencement of the era of the Flight, on the 9th of March, O. S.,] the blossoms come forth and the herbage attains its full height. (M, L. [See more in art. صرف.]) ― -b3- See also فُرٌّ. -A2- Also He snuffed up a thing into his nose. (M, K.)

R. Q. 1 فَرْفَرَهُ ذ , (S, M, K, &c.,) inf. n. فَرْفَارٌ, (M,) or فِرْفَارٌ, (TA,) He put in a state of motion, commotion, or agitation; shook; or shook about; (S, M, K;) it, (S, K,) or him. (M.) One says of a horse, يُفَرْفِرُ اللِّجَامَ فِى فِيهِ He puts in a state of motion, &c., the bit in his mouth. (M. [See also an explanation of the verb as intrans., in what follows.]) ― -b2- He broke it, i. e. a thing. (M, K.) ― -b3- He cut it. (K.) ― -b4- He clave, split, slit, rent, or tore, it. (TA.) [Thus] فَرْفَرَ signifies He rent, or tore, [skins such as are termed] زِقَاق [pl. of زِقٌّ], and other things; (O, K, TA;) and slit, or rent, them much. (TA. [In two copies of the T, instead of الزِّقَاقَ وَغَيْرَهَا, the reading in the O and K and TA, I find الرُقاقَ وغيره.]) ― -b5- [ He mangled it. ] One says, الذِّئْبُ يُفَرْفِرُ الشَّاةَ The wolf mangles the sheep, or goat. (O, * TA.) ― -b6- And, (O, K, TA,) hence, (O,) inf. n. فَرْفَرَةٌ, (TA,) (assumed tropical:) He defamed him, and mangled his reputation. (O, K, TA.) ― -b7- And (assumed tropical:) He discommended it, [ as though ] mangling it with discommendation: the verb occurs in this sense in a trad., having for its object الدُّنْيَا [meaning the enjoyments, or good, of the present world ]. (TA.) ― -b8- Also, (inf. n. فَرْفَرَةٌ, TA,) He called or cried, or called out or cried out, to him. (M, K.) -A2- فَرْفَرَ as intrans., He (a camel) put his body in a state of commotion, or agitation. (M, K.) ― -b2- He (a horse) struck his teeth with the فأْس [q. v.] of his bit, and moved about his head. (S, O, K.) ― -b3- He hastened, or sped, and went with short steps. (M, O, K.) ― -b4- He was light, and unsteady, (S, * M, * O, * K, TA,) in mind; (TA;) inf. n. فَرْفَرَةٌ. (S, M, O, TA.) ― -b5- He hastened, or was hasty, with foolishness, or stupidity. (IAar, T, TA.) ― -b6- And He confounded, or confused, and was profuse, فِى كَلَامِهِ [ in his speaking, or talking, or his speech, or talk ]. (M, K.) ― -b7- And [app. He talked; for] الفَرْفَرَةٌ signifies الكَلَامُ [which is often used as a quasi-inf. n. of كلّم]. (M.) -A3- فَرْفَرَ also signifies He made the kind of vehicle called فَرْفَار. (T, K.) ― -b2- And He kindled [a fire] with [ wood of ] the species of tree called فَرفَار. (T, K.)

فَرٌّ ذ : see فَارٌّ, in two places.

فُرٌّ ذ [The best, or choice, of men &c.]. One says, هُوَ فُرٌّ قَوْمِهِ, (O,) or فُرٌّ القَوْمِ, (K,) and ↓ فُرَّتُهُمْ, (O, K,) He is of the best, or choice, of his people, or of the people, (O, K,) and of the chief persons thereof, (O, K, *) who show him smiling (اَلَّذِينَ عَنْهُ ↓ يَفْتَرُّونَ, perhaps better rendered who withdraw from him so as to render him conspicuous ): (O, K:) or قَوْمِهِ ↓ هُوَفُرَّةٌ he is the best, or choice, of his people: (T:) and مَالِى ↓ هٰذَا فُرَّةٌ, (T,) or مَالِهِ, (O,) this is the best, or choice, of my, or his, property, or camels &c. (T, O.)

فُرَّةٌ ذ and ↓ أُفُرَّةٌ and ↓ أَفُرَّةٌ The beginning, or first part, of the heat: (T, S, M, O, K:) or they signify, (T, S, M,) or signify also, (O, K,) the vehemence thereof: (S, M, O, K:) but [Az says,] the second and third are in my opinion from أَفَرَ, the أ being the first radical letter: and Ks states that some change the أ into ع, saying عُفُرَّة and عَفُرَّة. (T.) شَرٍّمِنْ فُلَانٍ ↓ مَا زَالَ فُلَانٌ فِى أُفُرَّةٍ is a saying mentioned by Lth, (T, TA,) meaning [ Such a one ceased not to be ] in a vehement state of evil or mischief [proceeding from such a one ]. (TA.) ― -b2- Also Confusion and difficulty. (M, K.) One says, وَقَعَ القَوْمُ فِى فُرَّةٍ and ↓ أُفُرَّةٍ and ↓ أَفُرَّةٍ The people, or party, fell into confusion and difficulty. (M.) ― -b3- See also the next preceding paragraph, in three places.

فِرَّةٌ ذ A smiling: [or rather a manner of smiling: ] one says, اـنَّها لَحَسَنَةُ الفِرَّةِ [ Verily she is beautiful in respect of the manner of smiling ]. (TA.)

فُرُرٌ ذ : see فُرَارٌ.

فُرَرَةٌ ذ : see فَارٌّ.

فُرَارٌ ذ and ↓ فَريرٌ The young one of the ewe, and of the she-goat, (M, K,) and of the cow, (M,) or of the wild cow, (A 'Obeyd, T, S, M, O, K,) as also, in this last sense, (O, K,) and in the first and second senses, (K,) ↓ فُرْفُرٌ and ↓ فُرْفُورٌ (O, K) and ↓ فَرُورٌ and ↓ فُرَافِرٌ: (K:) or they [app. referring to all the foregoing words] signify lambs: (K: [but see what follows:]) the female is termed فُرَارَةٌ: (M:) and فُرَارٌ is pl. also; (T, M, K;) i. e. it is applied to a pl. number as well as to one; (TA;) it is said to be pl. of ↓ فَرِيرٌ; (T, S, M, O;) and is of a rare form of pl.; (A 'Obeyd, S, O, K; *) and it signifies the small in body of the young ones of the goat-kind; (M;) or ↓ فَرِيرٌ, as some say, signifies thus: (TA: [but this I think doubtful:]) this last word is said by IAar to signify the young one of the wild animal, of the gazelle and of the bovine kind and the like; and in one instance he says that it signifies lambs: (M:) and, (T, A,) as Aboo-l-'Abbás [i. e. Th] states on the authority of IAar, (T,) فُرَارٌ (T, M) and فُرَارَةٌ (T) and ↓ فَرِيرٌ (M) and ↓ فُرُرٌ and ↓ فُرْفُورٌ and ↓ فُرَافِرٌ (T, M) signify the lamb when it is weaned, (T, M,) and has become what is termed جَفْرٌ [q. v.], and obtained plenty of herbage, (M,) and has become fat: (T, M:) accord. to Ibn-'Abbád, (O,) the last two signify a lamb (حَمَل, O, TA, in the K جَمَل, a mistranscription, TA) when it eats, and chews the cud: (O, K: [see also فُرْفُورٌ below:]) and [it is also said that] فُرَارٌ signifies great بَهْم [app. as meaning lambs or kids ], and one thereof is termed ↓ فُرْفُورٌ. (TA.) It is said in a prov. نَزْوُ الفُرَارِ ا@سْتَجْهَلَ الفُرَارَا [ The leaping of the wild calf, or with equal propriety الفرار may be here rendered the kid, excited to lightness the other wild calf, or kid ]: (T, S, O, K:) A 'Obeyd says, on the authority of El-Mu- ärrij, [and so says Meyd, and the same is implied in the S and O,] that الفرار here means the young one of the wild cow: (T:) i. e., when the فرار attains to youthful vigour it takes to leaping, and when another sees it [do so] it leaps in like manner: (T, S, K:) the prov. is used in relation to him of whose companionship one should be cautious; meaning, if thou become his companion thou wilt do as he does: (T, O, K:) some relate it otherwise, saying نَزْوَ, meaning نَزَا نَزْوَ الفُرَارِ. (O.) [See also a similar prov. in art. سفه, conj. 5.]