Authors:
Bibi Haleema [1],
DOI: https://doi.org/10.37605/fahmiislam.v8i1.1
DOI: https://doi.org/10.37605/fahmiislam.v8i1.1
Abstract
Being a great dictionary of the Arabic language, people have been performing its various services in different periods. One related to interpretation and one principle related to interpretation. And some hadith and principles related to hadith and some jurisprudence and principles related to jurisprudence are making efforts and struggles. Similarly, one of these services is this. That the difficult words of this great dictionary should also be explained. So, for this purpose, there was a need for the creation of dictionaries and lexicons. So, some gentlemen stood like this. Those who took responsibility for this great service. And various dictionaries were authored by the authors. Among these Arabic dictionaries, there is also a dictionary and a dictionary. Its author is Khalil bin Ahmed Farahidi. He arranged this dictionary alphabetically. And this is the first dictionary of Arabic.
Authors:
Dr. Hafiz Ahmad Saeed Rana [1], Dr. Abu Bakar [2],
DOI: https://doi.org/10.37605/fahmiislam.v8i1.4
DOI: https://doi.org/10.37605/fahmiislam.v8i1.4
Abstract
This article investigates the rhetorical phenomenon of conciseness (iʾjāz) as conceptualised in ʿAbd al-ʿAzīz al-Firhārawī’s early 19th-century treatise Niʿam al-Wajīz fī Iʿjāz al-Qurʾān al-ʿAzīz. Focusing on chapter nine, the study identifies how Farhārawī classifies Qurʾānic brevity into iʾjāz al-qaṣr (compression without deletion) and iʾjāz al-ḥadhf (ellipsis), and how he illustrates each type through canonical verses. Deploying a descriptive-analytical method, the article first situates Farhārawī’s taxonomy within the classical Arabic rhetorical tradition forged by al-Jurjānī, al-Sakkākī and Ibn al-Athīr, then evaluates the explanatory value of his examples against their original exegetical contexts. The second part of the study re-reads Farhārawī’s insights through contemporary linguistic frameworks—discourse analysis, linguistic economy and reception theory—to demonstrate the continued relevance of classical Arabic poetics to modern critical inquiry. The analysis reveals that Farhārawī faithfully preserves classical definitions while offering pedagogically streamlined applications that anticipate modern notions of textual economy and reader engagement. Moreover, the Qurʾānic cases he foregrounds—such as “For you in retribution is life” (2:179) and the ellipsis in “Ask the town” (12:82)—exemplify how minimal lexical form can encode expansive legal, ethical and narrative meanings, thereby achieving cognitive economy and affective resonance. The study concludes that Niʿam al-Wajīz functions as a bridge between pre-modern rhetoric and modern stylistics, and that a trans-historical dialogue on conciseness enriches both Qurʾānic studies and the broader discipline of textual criticism.
Authors:
Sadeeq Ahmad [1], Dr. Mushtaq Ahmad [2],
DOI: https://doi.org/10.37605/fahmiislam.v8i1.2
DOI: https://doi.org/10.37605/fahmiislam.v8i1.2
Abstract
This research paper, titled "An Analytical and Research-Based Study of the Jurisprudential Interpretations and Applications of the Ḥadd of Ḥirābah in Islamic Criminal Law" is based on the Islamic system of Hudood (fixed punishments) with a particular focus on the rulings, meaning, jurisprudential details, Quranic and Hadith-based foundations, and contemporary applications of the ḥadd of ḥirābah (armed robbery or violent insurgency). It presents a comprehensive and research-based analysis of the rulings related to ḥirābah in Islamic jurisprudence. Through the lens of the Qur’an, Hadith, jurisprudential principles, and modern contexts, the paper clarifies that ḥirābah is not merely an individual crime but equivalent to rebellion against societal order, state governance, and public peace. Shariah has prescribed the most severe punishments for such offenses. Surah Al-Ma'idah, verse 33, outlines the punishments for those who wage war against Allah and His Messenger (peace be upon him) and spread corruption on the earth. These punishments include execution, crucifixion, the amputation of hands and feet, or exile. Crimes such as modern terrorism, kidnapping, bombings, and targeted killings have also been categorized under ḥirābah, and contemporary Islamic states have legislated accordingly.A practical example from the life of the Prophet Muhammad (peace be upon him) — the incident of the 'Uraniyyin — is presented, in which bandits were given a severe punishment.
4) "The Issue of Slavery: From Historical Oppression to Islamic Justice — An Analytical Study" 33-46
Authors:
Maleeha [1], Dr. Muqaddas Ullah [2],
DOI: https://doi.org/10.37605/fahmiislam.v8i1.3
DOI: https://doi.org/10.37605/fahmiislam.v8i1.3
Abstract
This research highlights that Islam curtailed the practice of slavery, closed its doors, and provided existing slaves with dignity, education, and the path to freedom, promoting the principles of equality, justice, and compassion. The concept of slavery in Islam is based on reform, gradual change, and human rights. Islam protected prisoners from the torment of imprisonment by integrating them into society and granting them rights such as food, clothing, shelter, education, marriage, and the possibility of freedom. A gradual strategy was adopted to end slavery so as not to disrupt the social order. Emancipation of slaves was encouraged as a virtuous act, an act of worship, charity, and expiation for sins. Islamic injunctions such as mukataba (contract of emancipation), zihar, unintentional murder, and broken oaths included freeing slaves as a means of atonement. The Prophet Muhammad صلى الله عليه وسلم and his companions set practical examples in emancipating slaves, with thousands being set free during their time. There is a clear distinction between Islamic and Western slavery: while the West used slavery for racial and economic exploitation, Islam approached it as a humane, ethical, and rehabilitative institution.
Authors:
Ms. Muhtaram [1], Ms. Saima Bano [2],
DOI: https://doi.org/10.37605/fahmiislam.v8i1.5
DOI: https://doi.org/10.37605/fahmiislam.v8i1.5
Abstract
As the world becomes more familiar with rapid technological advancements, new discoveries, and experiences, it is also increasingly distancing itself from Allah with doubts and uncertainties affecting people’s faith. Maintaining a balance between God’s love and punishment in the modern world is essential, as God’s love calls humans towards goodness, while the fear of punishment keeps them away from evil and wrongdoing. This article will explore the ethical implications of Allah’s mercy and punishment within the framework of Islamic teachings particularly in the context of modern human rights and justice. The mercy of Allah is one that showcases Allah’s boundless compassion and guidance for humanity. Allah’s mercy is vast and always present to forgive human sins and mistakes. Allah’s mercy also encompasses the respect and protection of human rights. Allah speaks about justice and love towards human in the Quran. In other words Allah’s mercy, justice and the rights and duties of people are essential. Allah has laid down rights for people so that they can live a life on justice. In the Quran, in surah An-Nisa (4:58) Allah says: “ Allah commands you to give back trusts to those whom they are due, And when you judge between people, judge with justice.”1 Where Allah describes his mercy, the concept of his punishment is actually also present there. Allah says in the Quran : “If you strive in the way of Allah, He will surely help you, but if You go against His will, His punishment may catch up with you.”2 The concept of punishment is actually part of Allah’s justice and judiciary, and this punishment is not against justice or human rights, rather it is based on the action that a person has committed so that the person can repent and correct their mistakes.
Volume No. 08
Issue No. 01
