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FAQR (فقر‎). The life of a Faqīr or an ascetic.

FARAʿ (فرع‎). The first-born of either camels, sheep, or goats, which the Arab pagans used to offer to idols. This was allowed by the Prophet at the commencement of his mission, but afterwards abolished. (Mishkāt, book iv. c. 50.)

FARĀʾIẒ (فرائض‎), pl. of Farīẓah. “Inheritances.” A term used for the law of inheritance, or ʿIlmu ʾl-Farāʾiẓ. Farīẓah means literally an ordinance of God, and this branch of Muslim law is so called because it is established fully in the Qurʾān, Sūrah iv. [INHERITANCE.]

FARAQ (فرق‎). Lit. “Separation.” Faraq-i-Awwal is a term used by Ṣūfī mystics to express that state of mind in which the soul is drawn away from a contemplation of God by a contemplation of his creation; and faraq-i-s̤ānī (the second separation) is when the soul is constantly contemplating the stability of the creation with the eternity of the Creator. (ʿAbdu ʾr-Razzāq’s Dictionary of Ṣūfī Terms.)

FĀRAQLĪT̤ (فارقليط‎). The Arabic rendering of the Greek παράκλητος, “Paraclete.” Muḥammadan writers assert that it is the original of the word translated Aḥmad in the following verse in the Qurʾān, Sūrah lxi. v. 6:—

“And call to mind when Jesus, son of Mary, said:—‘O children of Israel! Verily I am an Apostle of God unto you, attesting the Taurāt revealed before me, and giving good tidings of a Prophet that shall come after whose name is Aḥmad.’”

Aḥmad is another derivative of the root to which Muḥammad belongs, signifying, like it, “the Praised.” It is not improbable that in some imperfect copies of St. John xvi. 7, παράκλητος may have been rendered περικλυτος, which in some early Arabic translation of the Gospel may have been translated Aḥmad. In the Majmaʿu ʾl-Biḥār, a work written three hundred years ago, the word fāraqlīt̤ is said to mean a distinguisher between truth and error. The word also occurs several times in the well-known Shīʿah work, the Ḥayātu ʾl-Qulūb (vide Merrick’s translation, page 86). The author says, “It is well known that his (the Prophet’s) name in the Taurāt is Mūādmūād, in the gospels (Injīl) Tābtāb, and in the Psalms (Zabūr) Farakleet.” And again (p. 308), “God said to Jesus, O Son of my handmaid … verily I will send the chosen of prophets, Aḥmad, whom I have selected of all my creatures, even Farakleet, my friend and servant.” [JESUS.]

FARSAK͟H (فرسخ‎). Persian Farsang. A land measure which occurs in Muḥammadan books of law. It is a league of 18,000 feet, or three and a half miles in length.

FARWAH (فروة‎). An Arab of the Banū Juẕām and Governor of ʿAmmān, who is represented by tradition (upon imperfect evidence) as one of the early martyrs of Islām. Having been converted to Islām, the Roman authorities crucified him. (Muir’s Life of Mahomet, vol. ii. p. 103.)

FARẒ (فرض‎). That which is obligatory. A term used for those rules and ordinances of religion which are said to have been established and enjoined by God Himself, as distinguished from those which are established upon the precept or practice of the Prophet, and which are called sunnah.

FARẒ KIFĀʾĪ (فرض كفائى‎). A command which is imperative (farẓ) upon all Muslims, but which if one person in eight or ten performs it, it is sufficient (kifāʾī), or equivalent to all having performed it.

They are generally held to be five in number: (1) To return a salutation; (2) To visit the sick and inquire after their welfare; (3) To follow a bier on foot to the grave; (4) To accept an invitation to dinner; (5) Replying to a sneeze. [SNEEZING.]

They are also said to be six or seven in number, when there are added one or two of the following: (1) To give advice when asked for it; (2) To help a Muslim to verify his oath; (3) To assist a person in distress. ʿAbdu ʾl-Ḥaqq says this last injunction applies to all cases, whether that of a Muslim or an infidel. (Mishkāt, book v. c. i. part 1.)

FARẒU ʾL-ʿAIN (فرض العين‎). An injunction or ordinance the obligation of which extends to every Muslim, as prayer, fasting, &c.

FĀSID (فاسد‎). A seditious or rebellious person.

FĀSIQ (فاسق‎). A term used in Muḥammadan law for a reprobate person who neglects decorum in his dress and behaviour. The acceptance of such a person’s evidence is not admissible. He is not regarded as a Muslim citizen, although he may profess Islām.

FASTING. Arabic Ṣaum (صوم‎); Persian Rozah (روزه‎). Fasting was highly commended by Muḥammad as an atonement for sin. The following are the fasts founded upon the example of the Prophet and observed by devout Muslims:—

(1) The thirty-days of the month of Ramaẓān. This month’s fast is regarded as a divine institution, being enjoined in the Qurʾān (Sūrah ii. 180) and is therefore compulsory. [RAMAZAN.]

(2) The day ʿĀshūrāʾ. The tenth day of the month Muḥarram. This is a voluntary fast, but it is pretty generally observed by all Muslims, for Abū Qatādah relates that the Prophet said he hoped that the fast of ʿĀshūrāʾ would cover the sins of the coming year. (Mishkāt, book vii. ch. vii. pt. 1.) [ʿASHURAʾ.]

(3) The six days following the ʿĪdu ʾl-Fit̤r. Abū Aiyūb relates that the Prophet said, “The person who fasts the month of Ramaẓān, and follows it up with six days of the month of Shawwāl, will obtain the rewards of a continued fast.” (Mishkāt, book vii. ch. vii. pt. 1.)

(4) The Monday and Thursday of every week are recommended as fast days, as distinguished from the Christian fast of Wednesday. Abū Hurairah relates that the Prophet said, “The actions of God’s servants are represented at the throne of God on Mondays and Thursdays.” (Mishkāt, book vii. ch. vii. pt. 2.) These days are only observed by strictly religious Muslims.

(5) The month of Shaʿbān. ʿĀyishah relates that “the Prophet used sometimes to fast part of this month and sometimes the whole.” (Mishkāt, book vii. ch. vii. pt. 1.) It is seldom observed in the present day.

(6) The 13th, 14th, and 15th of each month. These days are termed al-ayyāmu ʾl-bīẓ, i.e. the bright days, and were observed by Muḥammad himself as fasts. (Mishkāt, book vii. ch. vii. pt. 2.) These are generally observed by devout Muslims.

(7) Fasting alternate days, which Muḥammad said was the fast observed by David, King of Israel. (Mishkāt, book vii. ch. vii. pt. 1.)

In the Traditions, fasting is commended by Muḥammad in the following words:—

“Every good act that a man does shall receive from ten to seven hundred rewards, but the rewards of fasting are beyond bounds, for fasting is for God alone, and He will give its rewards.”

“He who fasts abandons the cravings of his appetites for God’s sake.”

“There are two pleasures in fasting, one when the person who fasts breaks it, and the other in the next world when he meets his Lord. The very smell of the mouth of a keeper of a fast is more agreeable to God than the smell of musk.”

“Fasting is a shield.”

“When any of you fast utter no bad words, nor raise your voice in strife. If anyone abuse one who is fasting, let him refrain from replying; let him say that he is keeping a fast.” (Mishkāt, book vii. ch. i. pt. 1.)

FATE. [PREDESTINATION.]

AL-FATḤ (الفتح‎), “The victory.” The title of the XLVIIIth Sūrah of the Qurʾān, in the first verse of which the word occurs. “Verily We (God) have given thee an obvious victory, that God may pardon thee thy former and later sin.”

Professor Palmer says “Some of the commentators take this to mean sins committed by Muḥammad before his call and after it. Others refer the word to the liaison with the Coptic handmaiden Mary, and to his marriage with Zainab, the wife of his adopted son Zaid.” None of the commentators we have consulted, including al-Baiẓāwī, al-Jalālān, al-Kamālān, and Ḥusain, give the last interpretation. They all say it refers to his sins before and after his call to the Apostleship.

FATHER. In the Sunnī law of inheritance, a father is a sharer in the property of his son or son’s son, taking one-sixth, but if his son die unmarried and without issue, the father is the residuary and takes the whole.

According to the law of qiṣāṣ or retaliation, if a father take the life of his son, he is not to be slain, for the Prophet has said, “Retaliation must not be executed upon the parent for his offspring”; and Abū Ḥanīfah adds, “because as the parent is the efficient cause of his child’s existence, it is not proper that the child should require or be the occasion of his father’s death”; whence it is that a son is forbidden to shoot his father, when in the army of the enemy, or to throw a stone at him, if suffering lapidation for adultery.

In the law of evidence, the testimony of a father for or against his child is not admitted in a court of law.

AL-FĀTIḤAH (الفاتحة‎). Lit. “The opening one.” The first chapter of the Qurʾān, called also the Sūratu ʾl-Ḥamd, or the “Chapter of Praise.” It is held in great veneration by Muḥammadans, and is used by them very much as the Paternoster is recited by Roman Catholics. It is repeated over sick persons as a means of healing and also recited as an intercession for the souls of the departed, and occurs in each rakʿah of the daily prayer. Muḥammad is related to have said it was the greatest Sūrah in the Qurʾān, and to have called it the Qurʾānu ʾl-ʿAz̤īm, or the “exalted reading.” It is also entitled the Sabʿu ʾl-Mas̤ānī, or the “seven recitals,” as it contains seven verses; also Ummu ʾl-Qurʾān, the “Mother of the Qurʾān.” According to a saying of the Prophet, the fātiḥah was revealed twice; once at Makkah and once at al-Madīnah. The Amīn is always said at the conclusion of this prayer.

The following transliteration of the Arabic of the Fātiḥah into English characters may give some idea of the rhythm in which the Qurʾān is written:—

“Al-ḥamdu li-ʾllāhi Rabbi ʾl-ʿālamīn.

Ar-raḥmāni ʾr-raḥīm.

Māliki yaumi ʾd-dīn.

Iyyāka naʿbudu, wa-iyyāka nastaʿīn.

Ihdinā ʾṣ-ṣirāt̤a ʾl-mustaqīm.

Ṣirāt̤a ʾllaẕīna anʿamta ʿalaihim.

G͟hairi ʾl-mag͟hẓūbi ʿalaihim, walā ʾẓ-ẓāllīn.”

Which is translated by Rodwell in his English Qurʾān as follows:—

“Praise be to God, Lord of all the worlds!

The Compassionate, the Merciful!

King on the Day of Judgment!

Thee do we worship, and to Thee do we cry for help!

Guide Thou us on the right path!

The path of those to whom Thou art gracious!

Not of those with whom Thou art angered, nor of those who go astray.”

FĀT̤IMAH (فاطمة‎). A daughter of Muḥammad, by his first wife K͟hadījah. She married ʿAlī the cousin of Muḥammad, by whom she had three sons, al-Ḥasan, al-Ḥusain, and al-Muḥsin; the latter died in infancy. From the two former are descended the posterity of the Prophet, known as Saiyids. Fāt̤imah died six months after her father. She is spoken of by the Prophet as one of the four perfect women, and is called al-Batūl, or “the Virgin,” by which is meant one who had renounced the World, also Fāt̤imatu ʾz-zuhrāʾ, or “the beautiful Fāt̤imah.”

There are three women of the name of Fāt̤imah mentioned in the Traditions: (1) Fāt̤imah, the daughter of Muḥammad; (2) The mother of ʿAlī; (3) The daughter of Ḥamzah, the uncle of Muḥammad.

AL-FĀT̤IMĪYAH (الفاطمية‎). “The Fatimides.” A dynasty of K͟halīfahs who reigned over Egypt and North Africa from A.D. 908 to A.D. 1171. They obtained the name from the pretensions of the founder of their dynasty Abū Muḥammad ʿUbaidu ʾllāh, who asserted that he was a Saiyid, and descended from Fāt̤imah, the daughter of the Prophet and ʿAlī. His opponents declared he was the grandson of a Jew of the Magian religion.

There were in all fourteen K͟halīfahs of this dynasty:—

(1) ʿUbaidu ʾllāh, the first Fatimide K͟halīfah, was born A.D. 882. Having incurred the displeasure of al-Muktafī, the reigning Abasside K͟halīfah, he was obliged to wander through various parts of Africa, till through fortunate circumstances he was raised in A.D. 910 from a dungeon in Segelmessa to sovereign power. He assumed the title of al-Mahdī, or “the Director of the Faithful.” [MAHDI.] He subdued the Amīrs in the north of Africa, who had become independent of the Abbasides, and established his authority from the Atlantic to the borders of Egypt. He founded Mahadi on the site of the ancient Aphrodisium, a town on the coast of Africa, about a hundred miles south of Tunis, and made it his capital. He became the author of a great schism among the Muḥammadans by disowning the authority of the Abassides, and assuming the titles of K͟halīfah and Amīru ʾl-Muʾminīn, “Prince of the Faithful.” His fleets ravaged the coasts of Italy and Sicily, and his armies frequently invaded Egypt, but without any permanent success.

(2) Al-Qāʾim succeeded his father in A.D. 933. During his reign, an impostor, Abū Yazīd, originally an Ethiopian slave, advanced certain peculiar doctrines in religion, which he was enabled to propagate over the whole of the north of Africa, and was so successful in his military expeditions as to deprive al-Qāʾim of all his dominions, and confine him to his capital, Mahadi, which he was besieging when al-Qāʾim died.

(3) Al-Manṣūr succeeded his father in A.D. 946, when the kingdom was in a state of the greatest confusion. By his valour and prudence he regained the greater part of the dominions of his grandfather ʿUbaidu ʾllāh, defeated the usurper Abū Yazīd, and laid the foundation of that power which enabled his son al-Muʿizz to conquer Egypt.

(4) Al-Muʿizz (A.D. 955) was the most powerful of the Fatimide K͟halīfahs. He was successful in a naval war with Spain, and took the island of Sicily; but his most celebrated conquest was that of Egypt, which was subdued in A.D. 972. Two years afterwards he removed his court to Egypt, and founded Cairo. The name of the Abasside K͟halīfah was omitted in the Friday prayers, and his own substituted in its place; from which time the great schism of the Fatimide and Abasside K͟halīfahs is more frequently dated than from the assumption of the title by ʿUbaidu ʾllāh. The armies of al-Muʿizz conquered the whole of Palestine and Syria as far as Damascus.

(5) Al-ʿAzīz (A.D. 978). The dominions recently acquired by al-Muʿizz were secured to the Fatimide K͟halīfahs by the wise government of his son, al-ʿAzīz, who took several towns in Syria. He married a Christian woman, whose brothers he made patriarchs of Alexandria and Jerusalem.

(6) Al-Ḥākim was only eleven years of age when he succeeded his father in A.D. 996. He is distinguished even among Oriental despots by his cruelty and folly. His tyranny caused frequent insurrections in Cairo. He persecuted the Jews and Christians, and burnt their places of worship. By his order the Church of the Resurrection at Jerusalem was destroyed (A.D. 1009). His persecutions of the Christians induced them to appeal to their brethren in the West, and was one of the causes that led to the crusades. He carried his folly so far as to seek to become the founder of a new religion, and to assert that he was the express image of God. He was assassinated in A.D. 1021, and was succeeded by his son.

(7) Az̤-Z̤āhir (A.D. 1021) was not so cruel as his father, but was addicted to pleasure, and resigned all the cares of government to his Vizirs. In his reign the power of the Fatimide K͟halīfahs began to decline. They possessed nothing but the external show of royalty; secluded in the harem, they were the slaves of their vizirs whom they could not remove, and dared not disobey. In addition to the evils of misgovernment, Egypt was afflicted in the reign of az̤-Z̤āhir with one of the most dreadful famines that ever visited the country.

(8) Al-Mustanṣir (A.D. 1037) was only nine years old when he succeeded his father. The Turks invaded Syria and Palestine in his reign, took Damascus and Jerusalem (1076), where the princes of the house of Ortok, a Turkish family, established an independent kingdom. They advanced to the Nile with the intention of conquering Egypt, but were repulsed.

(9) Al-Mustaʿlī (A.D. 1094), the second son of al-Mustanṣir, was seated on the throne by the all-powerful Vizir Afẓal, in whose hands the entire power rested during the whole of al-Mustaʿlī’s reign. The invasion of Asia Minor by the Crusaders in 1097 appeared to Afẓal a favourable opportunity for the recovery of Jerusalem. Refusing to assist the Turks against the Crusaders, he marched against Jerusalem, took it (1098), and deprived the Ortok princes of the sovereignty which they had exercised for twenty years. His possession of Jerusalem was, however, of very short duration, for it was taken in the following year (1099) by the Crusaders. Anxious to recover his loss, he led an immense army in the same year against Jerusalem, but was entirely defeated by the Crusaders near Ascalon.

(10) Al-Āmir (A.D. 1101).

(11) Al-Ḥāfiẕ (A.D. 1129).

(12) Az̤-Z̤āfir (A.D. 1149).

(13) Al-Fāʾiz (A.D. 1154).

During these reigns the power of the Fatimides rapidly decayed.

(14) Al-ʿĀẓid (A.D. 1160) was the last K͟halīfah of the Fatimide dynasty. At the commencement of his reign Egypt was divided into two factions, the respective chiefs of which, Dargham and Shāwir, disputed for the dignity of Vizir. Shāwir implored the assistance of Nūru ʾd-dīn, who sent an army into Egypt under the command of Shīrkūh, by means of which his rival was crushed. But becoming jealous of Nūru ʾd-dīn’s power in Egypt, he solicited the aid of Amauri, King of Jerusalem, who marched into Egypt and expelled Shīrkūh from the country. Nūru ʾd-dīn soon sent another army into Egypt under the same commander, who was accompanied by his nephew, the celebrated Ṣalāḥu ʾd-dīn (Saladin). Shīrkūh was again unsuccessful, and was obliged to retreat. The ambition of Amauri afforded shortly afterwards a more favourable opportunity for the reduction of Egypt. Amauri, after driving Shīrkūh out of the country, meditated the design of reducing it to his own authority. Shāwir, alarmed at the success of Amauri, entreated the assistance of Nūru ʾd-dīn, who sent Shīrkūh for the third time at the head of a numerous army. He repulsed the Christians, and afterwards put the treacherous Vizir to death. Shīrkūh succeeded to his dignity, but dying shortly after, Saladin obtained the post of Vizir. As Nūru ʾd-dīn was attached to the interests of the Abassides, he gave orders for the proclamation of al-Mustahdī, the Abasside K͟halīfah, and for depriving the Fatimides of the K͟halīfate. ʿĀẓid, who was then on a sick-bed, died a few days afterwards. [KHALIFAH.]

FATQ (فتق‎). Lit. “Opening.” A term used by Ṣūfī mystics to explain the eternity of matter, together with its development in creation. (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms.)

FATRAH (فترة‎). Lit. “Languor,” or “Intermission.” (1) The interval between the supposed revelation of the XCVIth Sūrah of the Qurʾān and the LXXIVth and XCIIIrd Sūrahs. It is during this period that the powers of inspiration of the Prophet are said to have been suspended, and it was then that he contemplated suicide by intending to cast himself from Mount Ḥirāʾ. The accounts of this interval are confused and contradictory, and various are the periods assigned to it, viz. from seven months to seven years.

(2) The term is also used for the time which elapses between the disappearance of a prophet and the appearance of another. (G͟hiyās̤u ʾl-Lug͟hah in loco.)

(3) A term used by Ṣūfī mystics for a declension in spiritual life. (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms.)

AL-FATTĀḤ (الفتاح‎), “The Opener” of that which is difficult.

One of the ninety-nine names or attributes of God. It occurs in the Qurʾān, Sūrah xxxiv., “For He is the opener who knows.”

FATWĀ (فتوى‎). A religious or judicial sentence pronounced by the K͟halīfah or by a Muftī, or Qāẓī. It is generally written. The following is a fatwā delivered by the present Muftī of the Ḥanafī sect at Makkah in reply to the question as to whether India is a Dāru ʾl-Islām. Fatwās are generally written in a similar form to this, but in Arabic:—

“All praises are due to the Almighty, who is Lord of all the creation!

O Almighty, increase my knowledge!

As long as even some of the peculiar observances of Islām prevail in it, it is the Dāru ʾl-Islām.

The Almighty is Omniscient, Pure and High!

This is the Fatwā passed by one who hopes for the secret favour of the Almighty, who praises God, and prays for blessings and peace on his Prophet.

(Signed) Jamal ibn ʿAbdu ʾl-lah Shaikh ʿUmaru ʾl-Ḥanafi, the present Muftī of Makkah (the Honoured).

May God favour him and his father.”

FAUJDĀR (فوجدآر‎). An officer of the Mog͟hul Government who was invested with the charge of the police, and jurisdiction in all criminal matters. A criminal judge. Faujdārī is a term now used in British courts for a criminal suit as opposed to dīwānī, or civil.

FAUTU ʾL-ḤAJJ (فوت الحج‎). The end of the Pilgrimage. [PILGRIMAGE.]

FAẒL (فضل‎). Lit. “That which remains over and above; redundant.” A word used in the Qurʾān for God’s grace or kindness. Sūrah ii. 244: “God is Lord of grace to men, but most men give no thanks.” The Christian idea of divine grace, as in the New Testament, seems to be better expressed by fayẓ-i-aqdas.

FAẒŪLĪ (فضولى‎). Lit. “That which is in excess.” A term used in Muḥammadan law for anything unauthorised, e.g. baiʿ-i-faẓūlī, is an unauthorised sale. Nikāḥ-i-faẓūlī is an unauthorised marriage, when the contracts are made by an unauthorised agent.

FEAST DAYS. Arabic ʿīd (عيد‎); dual ʿīdān; plural aʿyād. The two great festivals of the Muḥammadans are, the ʿĪdu ʾl-Fit̤r, and the ʿĪdu ʾl-Aẓḥā. The other festivals which are celebrated as days of rejoicing are, the Shab-i-Barāt, or the fifteenth day of Shaʿbān; the Nau-Roz, or New Year’s day; the Ak͟hir-i-Chahār Shamba, or the last Wednesday of the month of Ṣafar; the Laylatu ʾr-Rag͟hāʾib, or the first Friday in the month of Rajab; the Maulūd, or the birthday of Muḥammad.

An account of these feasts is given under their respective titles.

FEMALE INFANTICIDE, which existed amongst the ancient Arabians, was condemned by Muḥammad. Vide Qurʾān:—

Sūrah xvi. 60: “For when the birth of a daughter is announced to any one of them, dark shadows settle on his face, and he is sad. He hideth himself from the people because of the bad news: shall he keep it with disgrace or bury it in the dust? Are not their judgments wrong.”

Sūrah xvii. 33: “Kill not your children for fear of want: for them and for you will We (God) provide.”

Sūrah lxxxi. 8: “… And when the damsel that had been buried alive shall be asked (at the Day of Judgment) for what crime she was put to death.”

FIDYAH (فدية‎). A ransom. From fidāʾ, “to ransom,” “to exchange.” An expiation for sin, or for duties unperformed. The word occurs three times in the Qurʾān:—

Sūrah ii. 180: “For those who are able to keep it (the fast) and yet break it, there shall be as an expiation the maintenance of a poor man.”

Sūrah ii. 192: “Perform the pilgrimage and the visitation of the holy places.… But whoever among you is sick, or hath an ailment of the head, must expiate by fasting, or alms, or a sacrifice.”

Sūrah lvii. 14: “On that day (the Day of Judgment) no expiation shall be taken from you (i.e. the hypocrites) or from those who do not believe; your abode is the fire.”

The other word used in the Qurʾān for the same idea is kaffārah. [KAFFARAH, EXPIATION.]

FIG. Arabic at-Tīn (التين‎). The title of the XCVth Sūrah of the Qurʾān, so called because Muḥammad makes the Almighty swear by that fruit in the first verse. Al-Baiẓāwī says God swears by figs because of their great use. They are most excellent, because they can be eaten at once, having no stones, they are easy of digestion, and help to carry off the phlegm, and gravel in the kidneys or bladder, and remove obstructions of the liver, and also cure piles and gout. (Tafsīru ʾl-Baiẓāwī, in loco.)

FIJĀR (فجار‎). Lit. “That which is unlawful.” A term given to a series of sacrilegious wars carried on between the Quraish, and the Banū Hawāzin, when Muḥammad was a youth, about A.D. 580–590. (Muir, vol. ii. 3.)

AL-FĪL (الفيل‎). The title of the CVth Sūrah of the Qurʾān, as it gives an account of the Aṣḥābu ʾl-Fīl, or “People of the Elephant.” [ELEPHANT.]

FINES. Arabic Diyah (دية‎). A term which, in its strictest sense, means a sum exacted for any offence upon the person, in consideration for the claim of qiṣāṣ, or retaliation, not being insisted upon. (This does not apply to wilful murder.) A full and complete fine is that levied upon a person for manslaughter, which consists of either one hundred female camels or ten thousand dirhams (silver), or one thousand dīnārs (gold).

The fine for slaying a woman is half that for slaying a man, “because the rank of a woman is lower than that of a man, so also her faculties and uses!” The fine for slaying a ẕimmī (be he a Jew, Christian, or idolater) is the same as for slaying a Muslim.

A complete fine is also levied for the destruction of a nose, or a tongue, or a virile member, and, also, if a person tear out the beard, or the hair of the scalp, or the whiskers, or both eyebrows, so that they never grow again, “because the beauty of the countenance is thereby effaced.”

A complete fine is due for any fellow parts, as for two eyes, two lips, &c., and one half the fine for one single member.

For each finger, a tenth of the complete fine is due, and as every finger has three joints, a third of the fine for the whole is due for each joint.

The fine for a tooth is a twentieth of the complete fine.

A half fine is due for merely destroying the use of a limb, but if a person strike another in any way so as to completely destroy the beauty of his person, a complete fine must be paid. Wounds on the face, viz. from the crown of the head to the chin, are specially treated, and are termed shijāj. Of shijāj, or “face wounds,” there are ten: (1) hārifah, or such as draw no blood—a mere scratch; (2) dāmiyah, a scratch which draws blood, without causing it to flow; (3) damīyah, a scratch which causes blood to flow; (4) bāẓiʿah, a cut through the skin; (5) mutalāḥimah, a cut to the flesh; (6) simḥāq, a wound reaching into the pericranium; (7) mūẓiḥah, a wound which lays bare the bone; (8) hāshimah, a fracture of the skull; (9) munākilah, a fracture which causes the removal of part of the skull; (10) āmmah, a wound extending to the brain.

For an āmmah wound, a third of the complete fine is due. Fifteen camels are due for a munākilah, ten for a hāshimah, five for a mūẓiḥah, and so on.

All other wounds on other parts of the body may be adjusted for according to the above scale, but are left to the decision of the judge.

For further information on the subject see “Bābu ʾl-Diyah” in the Durru ʾl-Muk͟htār, or the Hidāyah, or the Fatāwā ʿĀlamgīrī, or the Raddu ʾl-Muḥtār.

FIQH (فقه‎). The dogmatic theology of the Muslims. Works on Muḥammadan law, whether civil or religious. The books most read by the Sunnīs are the Hidāyah, written by a learned man named ʿAlī ibn Abū Bakr, A.H. 593, part of which has been translated by the late Colonel Charles Hamilton; the Durru ʾl-Muk͟htār, by ʿAlāʾu ʾd-dīn, A.H. 1088; the Sharḥu ʾl-Wiqāyah, by ʿUbaidu ʾllāh ibn Masʿūd, A.H. 745; the Raddu ʾl-Muḥtār, by Saiyid Muḥammad Amīn ibn ʿĀbidi ʾd-dīn, and the Fatāwā ʿĀlamgīrī. Amongst the Imāmīyah School, or Shīʿahs, the principal works are Kitābu ʾsh-Sharāiʿ, by Abū ʾl-Ḥasan ʿAlī (A.H. 326); the Muqniʿ fī ʾl-Fiqh, by Abū Jaʿfar (A.H. 360); the Sharāʿiʾu ʾl-Islām, by Shaik͟h Najmu ʾd-dīn (A.H. 679); and the Jāmiʿu ʾl-ʿAbbāsi, by Bahāʾu ʾd-dīn (A.H. 1031).

FĪRĀSAH (فراسة‎), or farāsah. A Ṣūfī term for the enlightenment of the heart. A penetration into the secrets of the unknown. ʿIlmu ʾl-firāsah, “The science of physiognomy.”

FIRĀSH (فراش‎). Lit. “A couch.” In Muḥammadan law “a wife.”

FIRʿAUN (فرعون‎). [PHARAOH.]

FIRDAUS (فردوس‎). The highest stage of celestial bliss. [PARADISE.]

FIRE. Arabic nār (نار‎). (1) The term an-nār, “the fire,” is generally used in the Qurʾān and the Traditions for “hell.” (2) In the Qurʾān (Sūrah xxxvii. 29) the power of God is declared as being able to “give fire out of a green tree.” On which al-Baiẓāwī says, “the usual way of getting fire is by rubbing two pieces of wood together, one of which is mark͟h and the other afār, and they produce fire, although both the sticks are green. (3) The burning to death of human beings is condemned by Muḥammad, who said “Let no one punish with the punishment of fire but God.”

FIRST-BORN. Although the Arabian legislator followed the Mosaic law in so many of his legal enactments, he has carefully avoided any legislation as to the rights of primogeniture, although it formed such a marked feature in the Pentateuch, in which the first-born of man and beast were devoted to God, and were redeemed with a price. In the Muslim law of inheritance, all the sons share equally, whilst in the Mosaic law the eldest son received a double portion of the father’s inheritance. (Deut. xxi. 17.)

In cases of chiefship, or monarchy, the eldest son usually inherits, but it rests entirely upon his fitness for the position. Very often the eldest son is passed by and a younger brother selected as ruler. This was also the case amongst the Jews when Solomon succeeded his father in the kingdom. (1 Kings i. 30; ii. 22.)

The curious fact that Muḥammad made no provision for these rights of primogeniture, may have arisen from his having had no son to survive him.

FISH. Arabic samak (سمك‎). (1) Fish which, dying of themselves, float upon the surface of the water, are abominated, according to Abū Ḥanīfah. Ash-Shāfiʿī, and Mālik say they are indifferent. Abū Ḥanīfah teaches that fish which are killed by accident are lawful, but such as die of themselves without any accident are unlawful. There are, however, different opinions regarding those which die of extreme heat or cold.

(2) In the law of sale, it is not lawful to sell fish which is not yet caught, nor is it lawful to sell fish which the vendor may have caught and afterwards thrown into a large tank.

(3) Whilst the destruction of all animals, except noxious ones, is forbidden during the pilgrimage, fishing in the sea is permitted by the Qurʾān, Sūrah v. 97: “Lawful for you is the game of the sea.”

FITAN (فتن‎), pl. of fitnah. Seditions; strifes; commotions.

A term specially used for those wars and commotions which shall precede the Resurrection. A chapter is devoted to the subject in all the books of traditions. (See Ṣaḥīḥu ʾl-Buk͟hārī, p. 1045; Ṣaḥīḥu Muslim, p. 388.)

Muḥammad is related to have said, “There will be K͟halīfahs after me that will not go the straight road in which I have gone, nor will follow my example, but in those times there will be the hearts of devils in the bodies of men.” Ḥuẕaifah then said to him, “O Prophet, what shall I do if I live to see those days?” And the Prophet said, “Obey him who has the rule over you, even though he flog your back and take your money.”

Ṣafīyah, in a tradition (recorded in at-Tirmiẕī and Abū Dāʾūd), said that Muḥammad said that the succession would last for thirty years, and that the “four rightly directed K͟halīfahs” reigned exactly that time: Abū Bakr, two years; ʿUmar, ten; ʿUs̤mān, twelve; and ʿAlī, six.

A mover or leader of sedition is called a bag͟hī or rebel. [REBELLION.]

FIT̤RAH (فطرة‎). Lit. “Nature.” Certain ancient practices of the prophets before the time of Muḥammad, which have not been forbidden by him.

ʿĀyishah relates that the Prophet said: “There are ten qualities of the prophets—clipping the mustachios, so that they do not enter the mouth, not cutting or shaving the beard, cleansing the teeth (i.e. miswāk), cleansing the nostrils with water at the usual ablutions, cutting the nails, cleaning the finger joints, pulling out the hairs under the arm-pits, shaving the hair of the privates, washing with water after passing urine, and cleansing the mouth with water at the time of ablution.” (See Ṣaḥīḥu Muslim.)

The nose is to be washed out with water because it is supposed that the devil resides in the nose during the night. (See Mishkāt.)

There is a chapter in the Avesta of the Parsees, containing injunctions as to the paring of the nails of the hands and feet.