From the words of the previous prophets that the people still find are: “If you feel no shame, then do as you wish” (Bukhārī). This means that the importance of and emphasis on modesty has been passed on from earlier prophets. This is the legacy which humanity inherited from time immemorial. It means that modesty or shame is the criterion for whether or not one should do something. If one is satisfied that there is no shame in doing something one should do it. But if there is reason to be ashamed in doing such a thing then one should refrain.
References
Faḥshā’: 2: 268; 7: 28; 12: 24; 24: 21; 29: 45. Fāḥishah: 3: 135; 4: 22; 17: 32; 29: 28; 33: 30.
Falāḥ [
Meaning
Falaḥa means to split, cleave and hence to plow and to cultivate. Therefore a farmer is called Fallāḥ. There is a famous Arabic saying, al-Ḥadīd bi’l ḥadīd yuflaḥ, meaning iron is cleft with iron. From this root falāḥ means permanent prosperity, happiness and salvation. The word Falāḥ is exclusively used for salvation in the Hereafter, whose achievement is the ultimate goal of a Muslim. The other word used in the Qur’ān for salvation is al-Fawz. This also means success, triumph, victory, attainment and accomplishment. Both these words are used to indicate the final achievement of one’s goal that is the real success.
Analysis
Falāḥ depends on the purification of soul: “Those will attain Falāḥ who purify themselves” (al-Aʿlā 87: 14) and “Truly he succeeds that purifies it (soul)” (al-Shams 91: 9). Falāḥ is bound to follow with good deeds as mentioned in Sūrah al-Mu’minūn (23: 1–11) and Sūrah al-Ḥajj (22:77). Good deeds include acts of ʿibādah as well as concern for the social virtues and actions. Thus, Adhān five times a day from every mosque calls believers for Ṣalāh and also conveys the tidings about attaining Falāḥ as well.
The ultimate aim of an individual is to attain the pleasure of Allah and salvation in the life Hereafter. This does not negate success in this world. In the Qur’ān the success of an individual in the Ākhirah is declared to be the real success and is termed Fawz and Falāḥ. “Only he who is removed far from the Fire and admitted to the Jannah will have attained success” (Āl ʿImrān 3: 185). “For those who believe and do righteous deeds will be Gardens beneath which rivers flow. This is the great salvation (the fulfillment of all desires” (al-Burūj 85: 11).
For the success of the believers in this world, the Qur’ān uses the terms Fatḥ (victory) and Nuṣrat (support). “Verily We have granted you a manifest victory” (al-Fatḥ 48: 1). “When comes the help of Allah and victory” (al-Naṣr 110: 1). “And another (favour will He bestow) which you do love – help from Allah and a speedy victory” (al-Ṣaff 61: 13). The verse before this identifies the real success. “He will forgive you your sins and admit you to Gardens beneath which rivers flow, and to beautiful mansions in gardens of eternity: that is indeed the supreme achievement” (al-Ṣaff 61: 12).
Everyone will be accountable individually on the Day of Resurrection. One’s intention, determination, efforts and struggle will be scrutinized. The Ummah as a social body whose mission is to be a witness unto mankind, enjoining good and forbidding evil, has the responsibility to use its resources in such a way that individuals can succeed in achieving their aims. It is quite possible, and indeed has happened, that individuals have failed. We know many prophets and righteous people whose struggles in this world did not achieve success and yet they will be honoured in the Hereafter. It is also possible that the political entity in the form of an Islamic state may succeed in this world but some individuals may fail to achieve Fawz and Falāḥ.
The opposite of Falāḥ and Fawz is Khusrān, meaning to incur loss, suffer damage, to go astray and lose one’s way. The greatest loss is for the unbelievers as the Qur’ān points out: “Truly those in loss are those who lose their own souls and their people on the Day of Judgement: Ah! That is indeed the (real and) evident loss” (al-Zumar 39: 15). The word Khāba (to fail) is used as opposite of aflāḥa in Sūrah al-Shams (91: 9–10).
References
Falāḥ: 2: 5; 23: 1; 58: 22; 87: 14; 91: 9.
Faqr [
Meaning
Faqr means poverty and Faqīr (pl. Fuqarā’) means poor, needy or a pauper. Imām al-Rāghib has identified four uses of the word al-Faqr:
1.lack of the basic necessities of life. In this sense not only man but everything else in this universe is Faqīr (Fāṭir 35: 15).
2.being unable to fulfil all the requirements of one’s needs (al-Baqarah 2: 273).
3.one’s dependence on Allah for His bounties (al-Qaṣaṣ 28: 24).
4.Faqr al-Nafs means avarice for wealth which leads one to the brink of kufr as opposed to Ghanā’ al-Nafs which gives contentment.
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