Читать книгу A Dictionary of Islam - Thomas Patrick Hughes - Страница 30

FIVE FOUNDATIONS OF ISLĀM. (1) Shahādah, or bearing witness that there is no deity but God; (2) Ṣalāt, or the observance of the five stated periods of prayer; (3) Zakāt, giving the legal alms once a year; (4) Ṣaum, fasting during the whole of the month of Ramaẓān; (5) Ḥajj, the pilgrimage to Makkah once in a life-time. They are also called the five foundations of practice, as distinguished from the six foundations of faith. [ISLAM, IMAN.]

FIVE KEYS OF SECRET KNOWLEDGE, which are with God alone, are said to be found in the last verse of the Sūrah Luqmān (XXXIst, 34) of the Qurʾān: “God! with Him is (1) the Knowledge of the Hour; (2) and He sendeth down rain; (3) and He knoweth what is in the wombs; (4) but no soul knoweth what shall be on the morrow; (5) neither knoweth any soul in what land he shall die. Verily God is knowing and is informed of all.”

FIVE SENSES, The. Arabic al-ḥawāssu ʾl-k͟hamsah (الحواسّ الخمسة‎). According to Muḥammadan writers, there are five external (z̤āhirī) senses, and five internal (bāt̤inī) senses. The former being those five faculties known amongst European writers as seeing (baṣirah), hearing (sāmiʿah), smelling (shāmmah), taste (ẕāʾiqah), touch (lāmisah). The latter: common sense (ḥiss-i-mushtarak), the imaginative faculty (qūwat-i-k͟hayāl), the thinking faculty (qūwat-i-mutaṣarrifah), the instinctive faculty (qūwat-i-wāhimah), the retentive faculty (qūwat-i-ḥāfiz̤ah).

FOOD. Arabic t̤aʿām (طعام‎), pl. at̤ʿimah. The injunctions contained in the Qurʾān (Sūrah ii. 167) respecting food are as follows: “O ye who believe! eat of the good things with which we have supplied you, and give God thanks if ye are His worshippers. Only that which dieth of itself, and blood, and swine’s flesh, and that over which any other name than that of God hath been invoked, hath God forbidden you. But he who shall partake of them by constraint, without desire, or of necessity, then no sin shall be upon him. Verily God is forgiving and merciful.” Sūrah v. 92.: “O Believers! wine (k͟hamr) and games of chance, and statues, and divining-arrows are only an abomination of Satan’s work! Avoid them that ye may prosper.”

The other injunctions concerning food are found in the Traditions and sayings of Muḥammad.

No animal, except fish and locusts, is lawful food unless it be slaughtered according to the Muḥammadan law, namely, by drawing the knife across the throat and cutting the wind-pipe, the carotid arteries, and the gullet, repeating at the same time the words “Biʾsmi ʾllāhi, Allāhu akbar,” i.e. “In the name of God, God is great.” A clean animal, so slaughtered, becomes lawful food for Muslims, whether slaughtered by Jews, Christians, or Muḥammadans, but animals slaughtered by either an idolater, or an apostate from Islām, is not lawful.

Ẕabḥ, or the slaying of animals, is of two kinds. Ik͟htiyārī, or of choice, and Iẓt̤irārī, or of necessity. The former being the slaughtering of animals in the name of God, the latter being the slaughter effected by a wound, as in shooting birds or animals, in which case the words Biʾsmi ʾllāhi, Allāhu akbar must be said at the time of the discharge of the arrow from the bow or the shot from the gun.

According to the Hidāyah, all quadrupeds that seize their prey with their teeth, and all birds which seize it with their talons are unlawful, because the Prophet has prohibited mankind from eating them. Hyenas, foxes, elephants, weasels, pelicans, kites, carrion crows, ravens, crocodiles, otters, asses, mules, wasps, and in general all insects, are forbidden. But there is some doubt as to the lawfulness of horses’ flesh. Fishes dying of themselves are also forbidden.

The prohibition of wine in the Qurʾān under the word k͟hamr is held to exclude all things which have an intoxicating tendency, such as opium, chars, bhang, and tobacco.

A Muslim can have no religious scruples to eat with a Christian, as long as the food eaten is of a lawful kind. Saiyid Aḥmad K͟hān Bahādur, C.S.I., has written a treatise proving that Muḥammadans can eat with the Ahl-i-Kitāb, namely, Jews or Christians. The Muḥammadans of India, whilst they will eat food cooked by idolatrous Hindūs, refuse to touch that cooked either by Native or European Christians; and they often refuse to allow Christians to draw water from the public wells, although Hindūs are permitted to do so. Such objections arise solely from jealousy of race, and an unfriendly feeling towards the ruling power. In Afghanistan and Persia, no such objections exist; and no doubt much evil has been caused by Government allowing Hindūstānī Muslims to create a religious custom which has no foundation whatever, except that of national hatred to their English conquerors. [EATING.]

FORBIDDEN FRUIT, The. Mentioned in the Qurʾān, Sūrah ii. 33: “And we (God) said, ‘O Adam, dwell thou and thy wife in Paradise and eat therefrom amply as you wish; but do not draw near this tree’ (shajarah).”

Concerning this tree, the Commentators have various opinions. Ḥusain says some say it was a fig tree, or a vine, but most people think it was a grain of wheat (ḥint̤ah) from a wheat stalk. [ADAM, FALL.]

FORGIVENESS. [PARDON, ʿAFU.]

FORGIVENESS OF INJURIES. Enjoined in the Qurʾān in the following words (Sūrah xlii. 38): “Let the recompense of evil be only a like evil—but he who forgiveth and maketh peace, shall find his reward for it from God; verily He loveth not those who act unjustly. And there shall be no way open (i.e. no blame) against those who, after being wronged, avenge themselves.… Whoso beareth wrongs and forgiveth—this is a bounden duty.”

FORNICATION. Arabic zināʾ (زناء‎). The word zināʾ includes both fornication with an unmarried person, and adultery with a married person. [ADULTERY.]

The sin of fornication must be established, as in the case of adultery, either by proofs or by confession.

To establish it by proof, four witnesses are required, and if any person bring an accusation against a woman of chaste reputation and fail to establish it, he must be punished with eighty stripes. [QAZF.]

When a person for conscience sake confesses the sin of fornication, the confession must be repeated four times at four different appearances before a qāẓī, and the person confessing must be very exact and particular as to the circumstances, so that there can be no mistake. A self-accused person may also retract the confession at any period before, or during, the infliction of the punishment, and the retractation must be accepted.

The punishment for fornication is one hundred stripes (or fifty for a slave). The scourging to be inflicted upon a man standing and upon a woman sitting; and the woman is not to be stripped. It should be done with moderation, with a strap or whip, which has no knots upon it, and the stripes should be given not all upon the same part of the body. [DIRRAH.]

In some countries banishment is added to the punishment of scourging for fornication, especially if the sin is often repeated, so as to constitute common prostitution.

The law is founded upon the following verse in the Qurʾān, Sūrah xxiv. 2–5:—

“The whore and the whoremonger—scourge each of them with an hundred stripes; and let not compassion keep you from carrying out the sentence of God, if ye believe in God and the last day: And let some of the faithful witness their chastisement.

“The whoremonger shall not marry other than a whore or an idolatress; and the whore shall not marry other than a whoremonger or an idolater. Such alliances are forbidden to the faithful.

“They who defame virtuous women, and bring not four witnesses, scourge them with fourscore stripes, and receive ye not their testimony for ever, for these are perverse persons—

“Save those who afterwards repent and live virtuously; for truly God is Lenient, Merciful!”

The Muḥammadan law differs from Jewish law with regard to fornication; see Exodus xxii. 16, 17:—“If a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.” Deut. xxii. 25–29:—“If a damsel that is a virgin be betrothed unto a husband, and a man find her in the city and lie with her, then ye shall bring them out unto the gate of the city, and ye shall stone them with stones that they die: the damsel because she cried not, being in the city, and the man because he hath humbled his neighbour’s wife; so shalt thou put away evil from among you. But if a man find a betrothed damsel in the field, and the man force her and lie with her, then the man only that lay with her shall die. But unto the damsel shalt thou do nothing: there is in the damsel no sin worthy of death.… If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found, then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.”

FORTUNE-TELLING. Arabic kahānah (كهانة‎). Muʿāwiyah ibn Ḥakam relates that he asked the Prophet if it were right to consult fortune-tellers about future events, and he replied, “Since you have embraced Islām, you must not consult them.” [MAGIC.]

FOSTERAGE. Arabic raẓāʿah, riẓāʿah (رضاعة‎). According to Abū Ḥanīfah, the period of fosterage is thirty months; but the two disciples, Yūsuf and Muḥammad, hold it to be two years, whilst Zufar maintains that it is three years. Fosterage with respect to the prohibitions attached to it is of two kinds; first, where a woman takes a strange child to nurse, by which all future matrimonial connection between that child and the woman, or her relations within the prohibited degrees, is rendered illegal; secondly, where a woman nurses two children, male and female, upon the same milk, which prohibits any future matrimonial connection between them. For further particulars on this subject, see Hamilton’s Hidāyah, vol. i. page 187.

FOUNDLING. Arabic laqīt̤ (لقيط‎). Lit. “That which is picked up.” The person who finds the child is called the multaqit̤. The taking up of a foundling is said to be a laudable and generous act, and where the finder sees that the child’s life is in peril, it is an incumbent religious duty. (Hidāyah, vol. ii. p. 252.)

The maintenance of a foundling is defrayed from the public treasury, but the finder is not to demand anything for his trouble and expense, but after the finding of the child has been reported to the magistrate, the child is legally placed under the care of the multaqit̤, and supported by the state. A foundling is declared to be free, and not a slave, and unless he be found on the land or property of a Jew or Christian, he is declared a Muslim. But if the child be found on the property of a Jew or Christian, he will be declared a Jew or Christian as the case may be. The multaqit̤ cannot contract the foundling in marriage without the sanction of the magistrate, but he may send him to school and in every respect see to his education and training without consulting the magistrate.

FRIDAY. Arabic Jumʿah (جمعة‎). “The Day of Assembly.” The Muḥammadan Sabbath, on which they assemble in the Jāmiʿ Masjid, or chief mosque, and recite two rakʿahs of prayers and listen to the oration, or k͟hut̤bah at the time of mid-day prayer. Muḥammad claims in the Traditions to have established Friday as a day of worship by divine command. He says, “Friday was ordered as a divine day of worship both for the Jew and Christian, but they have acted contrary to the command. The Jew fixed Saturday and the Christian fixed Sunday.”

According to the same traditions, Friday is “the best day on which the sun rises, the day on which Adam was taken into Paradise and turned out of it, the day on which he repented and on which he died. It will also be the Day of Resurrection.”

There is also a certain hour on Friday (known only to God) on which a Muslim obtains all the good he asks of the Almighty. Muḥammad prayed that God may put a seal on the heart of every Muslim who through negligence omits prayer for three successive Fridays. Muḥammad said:—

“Whoever bathes on Friday and comes to prayers in the beginning and comes on foot and sets near the Imām and listens to the k͟hut̤bah, and says nothing playful, but sits silent, every step he took will get the rewards of a whole year’s worshipping and rewards of one year’s fast and one year’s prayings at night.”

“There are three descriptions of people present on Friday, one of them who comes to the masjid talking triflingly, and this is what he gets instead of rewards; and there is a man who is present for making supplications, and he asks God, and if He wills He gives him, if not, refuses; the third a man who attends to hear the k͟hut̤bah and is silent, and does not incommode anyone, and this Friday covers his sins till the next, and three days longer; for God says, Whoever doth one good act will receive ten in return.” (Mishkāt, book iv. c. xliii.) [KHUTBAH.]

FRIENDSHIP with Jews and Christians is condemned in the Qurʾān, Sūrah v. 56: “O ye who believe! take not the Jews and Christians for your friends (or patrons); they are the friends of each other; but whoso amongst you takes them for friends, verily he is of them, and, verily, God guides not an unjust people.”

FRUITS OF THE EARTH are described in the Qurʾān as evidences of God’s love and care for his creatures.

Sūrah vi. 142:—

“He it is who produceth gardens of the vine trellised and untrellised, and the palm trees, and the corn of various food, and olives, and pomegranates, like and unlike. Eat of their fruit when they bear fruit, and pay the due thereof on the day of its ingathering: and be not prodigal, for God loveth not the prodigal.”

Sūrah xiii. 3:—

“And He it is who hath outstretched the earth, and placed on it the firm mountains, and rivers: and of every fruit He hath placed on it two kinds: He causeth the night to enshroud the day. Verily in this are signs for those who reflect.

“And on the earth hard by each other are its various portions: gardens of grapes and corn, and palm trees single or clustered. Though watered by the same water, yet some make we more excellent as food than other: Verily in all this are signs for those who understand.”

FUGITIVES. (1) A fugitive slave, either male or female, is called ābiq (آبق‎). The capture of a fugitive slave is a laudable act, and the captor is entitled to a reward of forty dirhams. (2) A fugitive on account of religion is called muhājir (مهاجر‎). Special blessings are promised to those who flee their country on account of their being Muslims.

Sūrah iv. 101: “Whosoever flees in the way of God shall find in the earth a spacious refuge.”

Sūrah xxii. 57: “Those who flee in God’s way and then are slain or die, God will provide them with a godly provision.” [SLAVES, MUHAJIR.]

FULS (فلس‎). An idol (or an idol temple), belonging to the Banī T̤aiy, a tribe divided between the profession of idolatry and Christianity. Destroyed by ʿAlī by order of Muḥammad, A.H. 630. (Muir, vol. iv. p. 177.)

FUNERAL. Arabic janāzah (جنازه‎). [BURIAL.]

FURĀT (فــرات‎). The river Euphrates, said to be one of the rivers of Eden. [EDEN.]

AL-FURQĀN (الفرقان‎). (1) The title of the XXVth Sūrah of the Qurʾān. (2) One of the titles of the Qurʾān (Sūrah ii. 181; iii. 2; xxv. 1). (3) The title given to the Taurāt revealed to Moses (Sūrah ii. 50; xxi. 49). (4) The victory on the day of the battle of Badr (Sūrah viii. 42). (5) A term used by Ṣūfī mystics for a distinguishing between truth and error.

Muḥammadan lexicographers are unanimous in interpreting the word furqān to mean that which distinguishes between good and evil, lawful and unlawful. The Jews use the word perek, or pirka, from the same root, to denote a section or portion of scripture.

FUṢṢILAT (فصلت‎). Lit. “Were made plain.” A title of the XLIst Sūrah of the Qurʾān, from the word occurring in the second verse. The Sūrah is also known as the Hāmīm as-Sajdah, to distinguish it from the Sūrah XXXIInd, which is also called as-Sajdah, or “Adoration.”

FUTURE LIFE. The immortality of the soul and the reality of a future life are very distinctive doctrines of the religion of Muḥammad, and very numerous are the references to it in the Qurʾān. The whole system of Islām is based upon the belief in the future existence of the soul of man. A description of the special character of this future life will be found in the article on PARADISE.

The terms generally used to express a future life are Dāru ʾl-Ak͟hirat, Dāru ʾl-Baqāʾ, Dāru ʾl-Uqbā.