Analysis
Everyone who is dependent on others for a livelihood is a Faqīr. This dependence may be the result of one’s permanent infirmity or old age or being unemployed or ill for a short period. Such dependent persons include widows and orphans. The antonym of Faqīr is Ghanī. Hence, the one who is not Ghanī is Faqīr. Such a person may not beg for his needs out of self-respect; hence others are encouraged to help because such a person is more deserving of help (al-Baqarah 2: 273). Fuqarā’ are entitled to receive a share from Zakāt and Ṣadaqāt (al-Baqarah 2: 271; al-Tawbah 9: 60).
Synonyms
Miskīn means one who is needy; such a person is unable to earn his livelihood because of his helplessness and lack of determination. Being incompetent, his needs are greater than that of a Faqīr because he suffers from Faqr as well as from Maskanah (hopelessness or extreme poverty). Believers are encouraged to feed and help the Miskīn. Like a Faqīr, a Miskīn has a share from Zakāt and Ṣadaqāt.
Sā’il comes from Sa’ala which means to ask or to request, and sā’il means both a questioner and a beggar. In this latter sense it is the synonym of Faqīr and Miskīn. Hence one is encouraged to help those who seek help (al-Baqarah 2: 177; al-Dhāriyāt 51: 19; al-Maʿārij 70: 25). Of course, if one is not in a position to help, then one should politely deal with this situation but should not repulse them (al-Ḍuḥā 93: 10).
Maḥrūm means one who is deprived of wealth and prosperity, possibly by some misfortune. This may be due to a change in one’s circumstances, either through suffering a business setback or through being a victim of natural disaster. Like Miskīn and Sā’il such a person should be helped so that he can again be able to establish himself (al-Dhāriyāt 51: 19; al-Maʿārij 70: 25).
References
Faqr: 2: 268; 9: 60; 22: 28; 35: 15; 59: 8. Miskīn: 17: 26; 30: 38; 68: 24; 89: 18; 107: 3. Sā’il: 2: 177; 51: 19; 70: 25; 93: 10. Maḥrūm: 51: 19; 56: 67; 68: 27; 70: 25.
Fasād [
Meanings
Fasād means to upset the balance either by exceeding the limit or reducing it. The word is derived from fasada which means to be or to become bad, rotten, decayed, wicked, corrupt and perverted. Thus, the word fasād is used in the Qur’ān in a wide range of meanings: disorder, corruption, mischief, riot, and anarchy. Its opposite is ṣalāḥ which means goodness, usefulness, righteousness, peacefulness. The word iṣlāḥ comes from the same root, meaning restoration, betterment, and improvement. In many verses of the Qur’ān these two words are used to illustrate the two contrary attitudes and frames of mind. “Do no mischief on the earth after it has been set in order” (al-Aʿrāf 7: 56 and 85); “When it is said to them: ‘Make no mischief on the earth,’ they say: ‘Why, we only want to make peace’” (al-Baqarah 2: 11). Similarly the active nouns Mufsid (one who corrupts) and Ṣāliḥ (one who is virtuous and pious) are used in the Qur’ān to highlight the contrast in these two personalities.
Analysis
As many shades of meaning are included in the word Fasād, it can take many forms. It may be moral corruption, physical destruction, unlawful acts, social injustice and riots. Allah has set the universe in (right) balance; hence man should not transgress the (due) balance (al-Raḥmān 55: 7–8). The Qur’ān presents this well-ordered and regulated universe as an argument for the existence of one God only because “If there were, in the heavens and the earth, other gods besides Allah, there would have been chaos (Fasād) in both” (al-Anbiyā’ 21: 22). It is human beings who create mischief on land and sea by transgressing the limits set by Allah (al-Rūm 30: 41) and by destroying crops and cattle (al-Baqarah 2: 205). The other sort of mischief is killing innocent people such as the killing of Jewish children by Pharaoh (al-Qaṣaṣ 28: 4).
In addition to physical mischief there is moral corruption which damages the fabric of society. Thus, many nations that continued to create havoc by transgressing Allah’s laws and refusing to follow the teachings of their prophets and indeed persecuting them instead, were destroyed by Him. It is Allah’s sunnah to purge the fasād by bringing about changes in regimes (al-Baqarah 2: 251).
References
Fasād: 2: 205; 8: 73; 28: 83; 30: 41; 89: 12.
Fawz [
see Falāḥ
Fay’ [
see Anfāl
Fiʿl [
see ʿAmal
Firdaws [
see Jannah
Fisq [
Meaning
Fasaqa means to stray from the right path, to deviate from goodness, to act unlawfully, sinfully, immorally. Thus, in Islamic terminology a Fāsiq (active participle from Fisq, whose plural is Fāsiqūn, Fussāq and Fasaqah) means a person who has deviated from the path of Sharīʿah. Although Fisq can be applied to someone committing any act of deviation, it is usually applied to those who commit grave sins. Sometimes it is applied even to those who are unbelievers as they transgress the rational and natural laws. Hence, the disobedience of Satan is termed Fisq (al-Kahf 18: 50).
Analysis
In the Qur’ān Fisq is used as the opposite of Īmān. For example one who persists in disobeying the commands of Allah leads him to Fisq (deviation). “Is then the man who believes no better than the man who is rebellious and wicked? They are not equal” (al-Sajdah 32: 18).
It is the Sunnah of Allah that He provides guidance to those who seek such guidance. Those who deliberately try to distort the signs of Allah are the Fasaqah, and they are deprived of Allah’s guidance (al-Baqarah 2: 26). “When they went wrong, Allah let their hearts go wrong. For Allah guides not those who are rebellious transgressors” (al-Ṣaff 61: 5).
The Munāfiqūn (hypocrites) are described as Fāsiqūn in Sūrah al-Tawbah, and their characteristics are vividly enumerated: “The hypocrites, men and women, (have an understanding) with each other: They enjoin evil, and forbid what is just, and are close with their hands [i.e. they are miserly]. They have forgotten Allah, so He has forgotten them. Verily the hypocrites are rebellious and perverse (Fāsiqūn)” (al-Tawbah
