Root · 29 in the Quran · 11 in 7 texts of the library
فوزtwo contrary meanings — najāh and halaka (root fwz)
الفاء والواو والزاء كلمتان متضادتان
Ibn Fāris, Maqāyīs al-lugha · English rendering AI
The family of the root
Patterns computed · our dataThe words of ف و ز that our sources attest: the root's letters in green, the added letters in gold.
8 words4 verbs1 verbal noun1 place or instrument1 other noun1 plural
- فَوْزvictory
- فَازَhe attained, acquired, gained, or won, good, or good fortune, or his wish or …
- فَائِزُون—
- مَفَاز—
- افازَhe caused him to attain, acquire, gain, or win, such a thing
The whole family5 groups, by pattern; tap a pattern to see what it does
Verbs4فَازَ · فوّزَ · افازَ
The root as an action: the bare Form I, and the Forms made by adding letters before, inside or after the root.grammar →
Verbal nouns1فَوْز
The action itself, named as a noun (maṣdar).grammar →
- فَوْزvictoryautoForm I · Lane: inf. n.Qurʾān ×19library ×1LaneIbn Fāris
Place, time and instrument1مَفَاز
Where or when it happens, and what it is done with: the m- nouns.grammar →
Reference
Why this shape?What each of the 8 patterns does
What each pattern does. The pattern gives a tendency, not a rule: many words have drifted into meanings of their own.
The pattern machinePour the root into a pattern; see whether the word exists
Choose a pattern; the root's letters pour into it. Then see whether the word exists in our sources. The machine makes shapes; only usage makes words.
Not in our sources. A possible shape, not a word we can show: the Quran, the library and Lane do not have it for this root.
Place noun with -a. The place noun with the feminine -a. Sometimes it is only a variant of mafʿal; often it names the place where a thing is found in abundance (maʾsada, 'a place full of lions'). So maktab is the place of writing, and maktaba, where writings are gathered: a library, a bookshop. Our summary AI
But: maktaba is not in our classical dictionaries for k-t-b: Lane and al-Jawharī give maktab ('a school'), none gives maktaba. Its sense of 'library, bookshop' fits the pattern of abundance, but that is our reading of the pattern, not a classical entry. Many mafʿala words are single items of usage (maqbara 'cemetery'), which the grammarians call heard, not formed by rule.
The grammarians on this pattern (4)
ما يكون مفعلة لازمة لها الهاء والفتحة … وذلك إذا أردت أن تكثر الشيء بالمكان، وذلك قولك: أرض مسبعة، ومأسدة
Chapter on what is mafʿala, with the -a and the a-vowel always: that is when you mean that a thing abounds in a place, as you say 'a land of many beasts of prey (masbaʿa), of many lions (maʾsada)' AI
Sībawayh (d. c. 180/796), al-Kitāb, ed. ʿAbd al-Salām Hārūn, 3rd ed. (Cairo: al-Khānjī, 1988), 4:94 · OpenITI line 21027–21028 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0
و نحو المظنة و المقبرة فتحا و ضما ليس بقياس
and words like maẓinna and maqbara (with a or u) are not by rule AI
Ibn al-Ḥājib (d. 646/1249), al-Shāfiya fī ʿilm al-taṣrīf, ed. Ḥasan Aḥmad al-ʿUthmān (Mecca: al-Maktaba al-Makkiyya, 1995), 1:30 · OpenITI line 223 ↗ · on this site · OpenITI RELEASE v2025.1.9, CC BY-NC-SA 4.0
- “designate the place where the object signified by the noun from which they are formed, is found in large numbers or quantities” Wright, Grammar I, §247, p. 148 ↗ · on nouns of abundance, maf'ala · 3rd ed. (Cambridge, 1896) · public domain
- “Nouns of time and place not unfrequently take the feminine form” Wright, Grammar I, §225, p. 128 ↗ · on maf'ala as a variant of maf'al · 3rd ed. (Cambridge, 1896) · public domain
This root has a weak or doubled letter, so real words change shape (qāla → qāʾil, not qāwil); the machine pours the letters in as they are, and matches attested words by their regular pattern.
About thisWhat “attested” means here; the sources
Attested means found in our data: the Quranic Arabic Corpus (lemmas, verb Forms, participles, verbal nouns, plurals), the library's words (automatic analysis), Lane's Lexicon (his headwords, the Forms he numbers, the verbal nouns and plurals he names) and Ibn Fāris's entry. Nothing is generated for this list. Meanings are Lane's first gloss in his entry, or else the analyser's gloss (“auto”). Vowelling follows the corpus, then Lane, then the analyser; verbs are given in the regular perfect. Lane's Lexicon thins out after qāf, and a few of his entries cover several roots at once: those roots show no Lane. The patterns, written with ف ع ل, are computed by us.
The dictionaries
English: AI translation AIal-Khalīl · 170Al-fawz (الفوز): attaining something good, and deliverance from evil.
al-Khalīl b. Aḥmad (d. c. 170/786), Kitāb al-ʿAyn. The first Arabic dictionary, arranged by permutations of the root letters.
AI AI translation of the Arabic belowal-Jawharī · 393Al-fawz (الفوز): deliverance and attaining something good.
al-Jawharī (d. c. 393/1003), al-Ṣiḥāḥ. Admits only usage he judged sound.
AI AI translation of the Arabic belowIbn Fāris · 395Fā', wāw, and zā' form two contrary meanings: the first is salvation/deliverance, and the other is destruction/perishing.
Ibn Fāris (d. 395/1004), Maqāyīs al-Lugha. Seeks each root's original sense (aṣl).
AI AI translation of the Arabic belowal-Rāghib · 502Al-fawz (الفوز): attaining something good together with achieving safety.
al-Rāghib al-Iṣfahānī (d. c. 502/1108), al-Mufradāt. Quranic vocabulary, from core sense to Quranic usage.
AI AI translation of the Arabic belowLisān · 711Al-fawz (الفوز): deliverance and attaining one's wish and something good;
Ibn Manẓūr (d. 711/1311), Lisān al-ʿArab. The great compendium of the earlier dictionaries (entry shortened).
AI AI translation of the Arabic belowLane · 1876English, synthesising the classical dictionaries.
E. W. Lane (d. 1876), An Arabic-English Lexicon. English, synthesising the classical dictionaries.
Lane, Arabic-English Lexiconread Lane's entry online ↗
The same letters, turned
The same three letters in all six orders. Choose one.
ف و ز
الفاء والواو والزاء كلمتان متضادتان فالأولى النجاة والأخرى الهلكة فالأولى قولهم فاز يفوز إذا نجا وهو فائز وفاز بالأمر إذا ذهب به وخلص وكان الرجل يقول لأمرأته إذا طلقها فوزي بأمرك كما
f-w-z has two opposite words: the first is deliverance, the other is perdition. The first is their saying fāza yafūzu, meaning he was delivered/saved, and he is fāʾiz; and fāza bi-l-amr means he took the matter and got clear of it. And the man used to say to his wife, when he divorced her, fawzī bi-amriki, just as … AI
an entry in Ibn Fārislater sources onlyin none of them
Do these six share one core meaning?
Reference
About thisal-Khalīl, Ibn Jinnī, Ibn Fāris; the counts across the dictionary
al-Khalīl (d. c. 170/786), Kitāb al-ʿAyn, as transmitted by al-Layth: a two-letter word “turns in two ways”, a three-letter word “in six ways” (masdūsa), four letters in 24, five in 120; “its used forms are written down and its unused ones dropped” (line 975 ↗). The dictionary is built on this: each chapter takes a set of letters and names which orders are used (mustaʿmal) and which unused (muhmal). The ring shows that verdict, from the chapter heading as edited (documented in the text; how much of the book is al-Khalīl's own is disputed).
A reported total. al-Suyūṭī transmits, from Ḥamza al-Iṣfahānī, that al-Khalīl put the possible forms, used and unused, of two to five letters at 12,305,412 (al-Muzhir, line 1347 ↗). It is reported, not found in the ʿAyn. It equals exactly the arrangements of 2 to 5 different letters out of 28 (756 + 19,656 + 491,400 + 11,793,600); the breakdown printed beside it is corrupt, and al-Zubaydī's count, given next, differs (6,659,400).
Ibn Jinnī (d. 392/1002), al-Khaṣāʾiṣ, names the greater derivation (al-ishtiqāq al-akbar): bind a three-letter root and its six orders to one meaning, and bring stray members back “by the subtlety of the craft and interpretation” (line 7536 ↗). He says himself that it does not hold for every root (line 167 ↗; line 7603 ↗).
Ibn Fāris (d. 395/1004) gives each root its own aṣl and treats a rearranged word as maqlūb, “turned round”, and so not a root of its own: “j-b-dh is not a root, because it is a single word, turned round” (Maqāyīs, line 6147 ↗). The ring sets his aṣl for each order side by side; whether they meet is the question.
Neighbours on the ring differ by one swap of two letters.
The critique. A source quoted by al-Suyūṭī calls the greater derivation Ibn Jinnī's innovation, “not relied on in the language” (al-Muzhir, line 6159 ↗).
The other axis. The root's letters also go into patterns that keep their order and change the frame: the patterns (awzān) and the verb Forms I–X.
Across Ibn Fāris's dictionary. Of the 2,300 possible sets of three different sound letters (no hamza, w or y), 1,021 have at least one order as an entry. How many of their six orders are entries:
- 1 of 6319
- 2 of 6218
- 3 of 6164
- 4 of 6155
- 5 of 6107
- 6 of 658
- 1 of 6148
- 2 of 6108
- 3 of 6157
- 4 of 6179
- 5 of 6111
- 6 of 643
Of the orders al-Khalīl calls used, 2,097 are entries in Ibn Fāris and 267 are not; 17 that he calls unused are entries in Ibn Fāris.
Attested here means found in our digital texts (Ibn Fāris, Lisān al-ʿArab, Lane, the Quranic Arabic Corpus), with w and y kept apart and hamza spellings merged; it is our data, not a classical verdict. English beside the Arabic is AI translation. Sources and grades: docs/research/root-permutations.md.
Letters & sound
- فfāʾlower lip and upper teeth · voiceless, continuantSīb. · I. Jinnī
- وwāwbetween the lips · voiced, in betweenSīb. · I. Jinnī
- زzāytongue-tip, by the front teeth · voiced, continuantSīb. · I. Jinnī
How each letter is made, in brief, from Sībawayh's and Ibn Jinnī's own sentences (linked); their words are under Reference.
Sharing two of its three letters (computed; kinship of form, not of meaning)
Reference
How it is madeSībawayh and Ibn Jinnī · phonetics
English throughout: AI translation of the Arabic AI
ف
ومن باطن الشفة السفلى وأطراف الثنايا العلى مخرج الفاء
From the inside of the lower lip and the edges of the upper front teeth is the place of the fāʾ. Sībawayh, line 26562 ↗
ومن باطن الشفة السفلى وأطراف الثنايا العلى، مخرج الفاء
From the inside of the lower lip and the edges of the upper front teeth is the place of the fāʾ. Ibn Jinnī, line 985 ↗
و
ومما بين الشفتين مخرج الباء، والميم، والواو
From between the two lips is the place of the bāʾ, the mīm and the wāw. Sībawayh, line 26563 ↗
ومما بين الشفتين مخرج الباء والميم والواو
From between the two lips is the place of the bāʾ, the mīm and the wāw. Ibn Jinnī, line 986 ↗
ز
ومما بين طرف اللسان وفويق الثنايا مخرج الزاي، والسين، والصاد
From between the tip of the tongue and just above the front teeth is the place of the zāy, the sīn and the ṣād. Sībawayh, line 26560 ↗
ومما بين الثنايا وطرف اللسان، مخرج الصاد والزاي والسين
From between the front teeth and the tip of the tongue is the place of the ṣād, the zāy and the sīn. Ibn Jinnī, line 983 ↗
Sībawayh, al-Kitāb (ed. Hārūn) and Ibn Jinnī, Sirr ṣināʿat al-iʿrāb; OpenITI digital texts (CC BY-NC-SA 4.0). Full credits on each letter's page.
In the Breath of the All-MercifulIbn ʿArabī · metaphysics
English throughout: AI translation of the Arabic AI
ف
Level of existence: الملائكة · the angels
Divine Name: القوى · the Strong (al-Qawī)
Lunar mansion: سعد الأخبية · Saʿd al-Akhbiya
Futūḥāt ch. 198, line 65823Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
المرتبة العشرية فحروفها حارة يابسة
The tenfold rank: its letters are hot and dry.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582و
Level of existence: تعيين الرتب والمقامات والمنازل · the determination of ranks, stations and waystations
Divine Name: رفيع الدرجات · Rafīʿ al-Darajāt, Exalted in Degrees
Lunar mansion: الرشا · al-Rashāʾ
Futūḥāt ch. 198, line 62121Spheres of its simples (ch. 2): 10 line 2573 ↗
Nature (ch. 2)
المرتبة العشرية فحروفها حارة يابسة
The tenfold rank: its letters are hot and dry.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2582ز
Level of existence: ما يظهر في ركن الهواء · what appears in the pillar (element) of air
Divine Name: الحي · the Living (al-Ḥayy)
Lunar mansion: الشولة · al-Shawla
Futūḥāt ch. 198, line 64951Spheres of its simples (ch. 2): 7 line 2570 ↗
Nature (ch. 2)
منها دون الألف فطبعها الحرارة واليبوسة
[Zāy and lām] of it, excluding alif: their nature is heat and dryness.
Ibn ʿArabī, al-Futūḥāt al-Makkiyya, line 2577Meaning by vowelal-Dabbāgh · a visionary claim about a primordial “Syriac”, not historical Syriac
English throughout: AI translation of the Arabic AI
ف
With fatḥa ـَ
فهي لنفي الخبث بعد ما كان جنسه معلوما بالخبث، فهي إشارة إلى أنه طاهر وجنسه خبيث، والخبث مثل المعاصي وما أشبهها.
It is for negating foulness in something whose genus is known for foulness. It thus indicates that the thing is pure while its genus is foul; foulness being like sins and the like.
With ḍamma ـُ
فهي لتزويل الخبث.
It is for removing foulness.
With kasra ـِ
فهي إشارة إلى الذات وما احتوت عليه، وفي بعض الأحيان قد يكون معها التقليل.
It is an indication of the self and what it contains; at times it may carry a sense of diminution.
و
With fatḥa ـَ
فهي الأشياء المشتبكة في الإنسان مثل العروق والأصابع وما أشبه ذلك.
It is the intertwined things in the human being, such as veins, fingers and the like.
With ḍamma ـُ
فهي الأشياء المباينة لبني آدم مثل الأفلاك والجبال وما أشبه ذلك
It is things distinct from the children of Adam, such as the celestial spheres, mountains and the like.
With kasra ـِ
فهي الأشياء المشتبكة المستقذرة أو المبغوضة كالأمعاء ونحوها.
It is intertwined things that are filthy or detested, such as the intestines and the like.
ز
With fatḥa ـَ
فهي اسم للشيء الذي إذا دخل على الشيء ضره، وقال مرة: اسم للشيء وما يتحرز منه.
It is a name for the thing that harms another thing when it enters upon it. On one occasion he said: a name for the thing and what one guards against.
With ḍamma ـُ
فهي إشارة إلى القبيح الذي فيه ضرر كالكبائر.
It is an indication of the ugly thing that contains harm, such as the major sins.
With kasra ـِ
فهي إشارة إلى القبيح الذي لا ضرر فيه كالصغائر والشبهات والنجاسة.
It is an indication of the ugly thing that contains no harm, such as minor sins, doubtful matters and ritual impurity.
Two-letter nucleus13 roots in Ibn Fāris’s chapterف و
Ibn Fāris groups his roots under two-letter chapters (“the X and the Y and what makes them three”). These are the roots of this root's chapter with the core sense he gives each. Setting them side by side is our juxtaposition; he does not himself draw a shared meaning. His chapter heading, line 24533 ↗
- فوتالفاء والواو والتاء أصيل صحيح يدل على خلاف إدراك الشيء والوصول إليهQ 5 · L24534
- فوجالفاء والواو والجيم كلمة تدل على تجمعQ 5 · L24541
- فودالفاء والواو والدال كلمة واحدة ثم تستعار فالفود معظم شعر اللمة مما يلي الأذنين ثم يقولون استعارة لجناحي العقاب فودان ( ومما ليس منه قولهم فاد يفود إذاL24545
- فورالفاء والواو والراء كلمة تدل على غليان ثم يقاس عليها فالفور الغليانQ 4 · L24548
- فوزالفاء والواو والزاء كلمتان متضادتانQ 29 · L24553
- فوصالفاء والواو والصاد كلمة تدل على خلوص أو خلاص من شيءL24563
- فوضالفاء والواو والضاد أصل صحيح يدل على اتكال في الأمر على آخر ورده عليه ثم يفرع فيرد إليه ما يشبههQ 1 · L24566
- فوعالفاء والواو والعين يدل على ثور في شيءL24573
- فوفالفاء والواو والفاء كلمة واحدة يقولون الفوف القطن ثمL24576
- فوقالفاء والواو والقاف أصلان صحيحان يدل أحدهما على علو والآخر على أوبة ورجوعQ 43 · L24578
- فولالفاء والواو واللام كلمة إن صحت يقولون الفول الباقليL24592
- فومالفاء والواو والميم أصل صحيح مختلف في تفسيره وهو الفومQ 1 · L24593
- فوهالفاء والواو والهاء أصل صحيح يدل على تفتح في شيءQ 13 · L24595
In the sister scriptsHebrew פ ו זSyriac ܦ ܘ ܙ
| Arabic | ف و ز |
| Hebrew | פ ו ז |
| Syriac | ܦ ܘ ܙ |
| Ancient South Arabian (musnad) | 𐩰 𐩥 𐩸 |
| Phoenician | 𐤐 𐤅 𐤆 |
Letter for letter, by the regular sound correspondences of the Semitic languages (Arabic keeps several sounds the others merged). This shows how the root would be spelled; whether a related word exists is a separate question, answered in the Semitic lens. Where an Arabic sibilant (s, sh) continues two older sounds, both spellings are shown.
Lenses
AIClassical lexiconal-Khalīl (al-ʿAyn) defines al-fawz as ẓafar bi-l-khayr wa-najāh min al-sharr, attaining good together with escape from harm, illustrated by fāza bi-l-janna wa-najā min al-nār, glosses Q52:92's 'bi-mafāzatin min al-ʿadhāb' as manjāh, and records fawwaza = rakiba l-mafāza wa-maḍā fīhā and the idiom that a dead man has 'fawwaza,' passed into the mafāza between this world and the next.well attested
The lexicographers in chronological order, from al-Khalīl to Lane.
al-Khalīl (al-ʿAyn) defines al-fawz as ẓafar bi-l-khayr wa-najāh min al-sharr, attaining good together with escape from harm, illustrated by fāza bi-l-janna wa-najā min al-nār, glosses Q52:92's 'bi-mafāzatin min al-ʿadhāb' as manjāh, and records fawwaza = rakiba l-mafāza wa-maḍā fīhā and the idiom that a dead man has 'fawwaza,' passed into the mafāza between this world and the next. Al-Jawharī (al-Ṣiḥāḥ) keeps najāh wa-ẓafar bi-l-khayr as primary but explicitly adds al-fawz aydan al-halāk, citing the Kaʿb/Juraywal verse (fawwaza Juraywalu = he died), and records Ibn al-Aʿrābī's view that mafāza is named from this deadly sense while al-Aṣmaʿī holds it is named by tafāʾul, a good omen of safety. Ibn Fāris (Maqāyīs) formalizes this into a principle: fāʾ-wāw-zāʾ comprises kalimatān mutaḍāddatān, najāh and halaka, citing Q4:13 for the first and the Kaʿb/Juraywal verse for the second. Al-Rāghib (al-Mufradāt) refines the positive sense to ẓafar bi-l-khayr maʿa ḥuṣūl al-salāma, good attained together with securing of safety, surveying Q85:11, 33:71, 45:30, 9:20, and reconciles the two accounts of mafāza's naming. Ibn Manẓūr (Lisān al-ʿArab) consolidates and adds that Q78:31's mafāzan must denote the moujibāt of deliverance rather than a place, since gardens and vines cannot be places.
Draws on: cayn · sihah · Ibn Fāris · mufradat · lisan
- al-Khalīl, al-ʿAyn, s.v. f-w-z
- al-Jawharī, al-Ṣiḥāḥ, s.v. f-w-z
- Ibn Fāris, Maqāyīs al-Lugha, s.v. f-w-z
- al-Rāghib, al-Mufradāt, s.v. f-w-z
- Ibn Manẓūr, Lisān al-ʿArab, s.v. f-w-z
Letters & soundOn the sound-symbolist reading given, fāʾ is associated with the angels and, per al-Dabbāgh, with negating foulness within a genus known for foulness — purity distinguished within an impure class.speculative
What the theorists of sound symbolism would say of these letters. Speculative by nature.
On the sound-symbolist reading given, fāʾ is associated with the angels and, per al-Dabbāgh, with negating foulness within a genus known for foulness — purity distinguished within an impure class. Wāw carries the sense of fixing ranks, stations and waystations, resonant with fawz as attainment of a station (Paradise, deliverance). Zāʾ is glossed as what appears in the element of air, and by al-Dabbāgh as a name for a thing that harms when it enters upon another, or what one guards against — resonant with fawz's contrary sense of halaka, the very harm sought to be escaped. This is speculative juxtaposition only; mainstream historical linguistics treats letter-symbolism as suggestive at most, without demonstrated explanatory role in semantic change.
Draws on: akbari198 · dabbagh_fatha
- al-Dabbāgh, letter-meanings (fatḥa series), as supplied
Root structureIbn Fāris situates fawz among the fāʾ-wāw chapter's entries: fawt (missing, failing to attain — near-opposite of fawz), fawj (a gathering, a troop), fawr (boiling, effervescence), fawḍ (entrusting a matter to another), and fawq (height and return) — a chapter organized around motion toward or away from something sought.uncertain
The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).
Ibn Fāris situates fawz among the fāʾ-wāw chapter's entries: fawt (missing, failing to attain — near-opposite of fawz), fawj (a gathering, a troop), fawr (boiling, effervescence), fawḍ (entrusting a matter to another), and fawq (height and return) — a chapter organized around motion toward or away from something sought. Among the permutations, fawz itself (attested, 29 Qur'anic occurrences) sits beside wafz, attested with the sense of haste and lack of settled repose (ʿalā wafzin), a resonance the reader may notice given how often fawz describes the urgent passage from this life to deliverance or ruin, though Ibn Fāris asserts no shared derivation. Fazw is unattested as a root; zawf appears only in the phrase mawt zuwāf without independent standing. These are the permutation table's own juxtapositions, not claims of etymology.
Draws on: maqayis nucleus · permutations
- Ibn Fāris, Maqāyīs al-Lugha, chapter fāʾ-wāw
- Wiktionary Arabic root appendix f-w-z ↗
Semitic kin & loanwordsNo confident Semitic cognate for f-w-z in the sense of 'attain good / escape harm' is identified in the available sources;uncertain
Cognates in the sister languages, and whether the word was borrowed.
No confident Semitic cognate for f-w-z in the sense of 'attain good / escape harm' is identified in the available sources; Hebrew, Aramaic/Syriac, Akkadian, Geʿez and Old South Arabian offer no clear correspondent for this triliteral. The root appears to be an inner-Arabic development. There is no indication it entered Arabic as a loanword from a neighboring Semitic language.
Draws on: no cognate found in given sources
Quranic exegesisAt Q3:185, 'fa-man zuḥziḥa ʿan al-nāri wa-udkhila l-jannata fa-qad fāz,' exegetes take this as the paradigm case: fawz requires both negative deliverance from the Fire and positive attainment of the Garden together.well attested
How the classical exegetes read the word in the Quran.
At Q3:185, 'fa-man zuḥziḥa ʿan al-nāri wa-udkhila l-jannata fa-qad fāz,' exegetes take this as the paradigm case: fawz requires both negative deliverance from the Fire and positive attainment of the Garden together. At Q52:92's 'fa-lā taḥsabannahum bi-mafāzatin min al-ʿadhāb,' al-Ṭabarī and al-Farrāʾ read mafāza as buʿd, distance from punishment, while others (per Abū Isḥāq, cited in Lisān) read it as manjāh, a place of safety. The recurring formula al-fawz al-ʿaẓīm / al-fawz al-mubīn (Q9:20, 33:71, 45:30, 85:11) is consistently read by al-Zamakhsharī and al-Rāzī as denoting the supreme eschatological success — Paradise coupled with permanent deliverance from Hell — making fawz one of the Qur'an's principal terms for ultimate salvation.
Akbarian readingIn the Faṣṣ Ādam material given, Ibn ʿArabī writes that no single being possesses the whole gathering (majmūʿ) that the Khalīfa possesses, and 'mā fāza illā bi-l-majmūʿ' — none attains fawz except through that totality;plausible
The word in Ibn ʿArabī's text and terminology.
In the Faṣṣ Ādam material given, Ibn ʿArabī writes that no single being possesses the whole gathering (majmūʿ) that the Khalīfa possesses, and 'mā fāza illā bi-l-majmūʿ' — none attains fawz except through that totality; fawz is thus tied to the comprehensive receptivity (jamʿiyya) unique to the human khalīfa among the divine forms. This connects to the surrounding discussion of the Real's flowing-through (sarayān al-Ḥaqq) in existent things by form, which gives the cosmos its being — success belongs to whoever, like Adam, gathers the totality of the divine names rather than any partial share. No independent Iṣṭilāḥ definition of fawz is supplied in the materials given, so this reading rests on usage in the Faṣṣ rather than a formal technical definition.
Draws on: Faṣṣ Ādam excerpt
- Ibn ʿArabī, Fuṣūṣ al-Ḥikam, Faṣṣ Ādam (excerpt as supplied)
Reference