"Farīḍah", used 6 times in 5 verses of the Holy Qur'an, is the most significant word derived from the root "F-R-Ḍ". Although this word is used a little in Qur'anic verses, it refers to three very different financial payments, which are: bride-wealth (Q 2:236-237; Q 4:24), inheritance (Q 4:11), and alms (Q 9:60). Considering this wide conceptual scope, the present study aims for the first time to identify the semantic components of "Farīḍah", and explain that how this word can refer to bride-wealth, inheritance, and alms in Qur'anic Arabic. To achieve this main aim, the etymology of the word "Farīḍah" is high on the agenda. Moreover, the semantic changes of this word in Semitic languages will be discussed, and its semantic components in the Holy Qur'an will be identified. This study shows that the word "Farīḍah" enjoys two important semantic components that can be traced in bride-wealth, inheritance, and alms: firstly "quota", and secondly "divine command".

The two principles of takhsīs (specification) and taqyīd (restriction) are among the fundamental rules discussed in the science of jurisprudential principles (uṣūl al-fiqh). These principles are applied to provide a commonsensical reconciliation of textual pieces of evidence in cases where there is no established contradiction (taʿāruḍ ghayr mustaqirr) between them. Accordingly, if we have a general (ʿāmm) piece of textual evidence and, in contrast, a specific (khāṣṣ) one, reconciliation is achieved based on the principle of specification. Similarly, there is an absolute (muṭlaq) text and, in contrast, a restricted (muqayyad) one, reconciliation is done in terms of the principle of restriction. This study seeks to answer a fundamental question: if a Quranic proof is general or absolute, can it be subject to specification or restriction through a single-transmitter report (khabar al-wāḥid)? The research hypothesis is that, given the distinctive status of the Quranic evidence, particular criteria must govern its specification or restrictionby single-transmitter reports. The aim of this research is to offer a more meticulous methodology of jurisprudential deduction regarding Quranic evidence. This goal is pursued through a principled ijtihad-based approach, which draws upon argumentative rules and means, while also incorporating foundational and distinctive considerations. According to research findings, the specification of the Quran by single-transmitter reports must be subject to two conditions. First condition: the single-transmitter report intended for specifying or restricting a general or absolute Quranic statement must be robust in its text, chain of transmission, signification, and authoritativeness—free from any form of weakness. We have argued for this condition within two stages. Second condition: the generality or absoluteness of the Quranic text must, in itself and independently of the presence of a specifier (mukhaṣṣiṣ) or restrictor (muqayyid), be susceptible to specification or restriction. According to the theory developed in this study, these two major conditions form the foundation of principles for the application of single-transmitter reports in specifying or restricting the Quranic verses.

This paper examines Al-Fārābī's concept of metaphysics. After providing an overview of Al-Fārābī's life and major works, the origin of the term and the various designations (Divine Science, First Philosophy, Wisdom, Theology) as well as the essence of metaphysics are presented. The study then focuses on Al-Fārābī's work On the Aims of the Philosopher (i.e., Aristotle) in Each Treatise of the Book Designated with Letters (i.e., the Metaphysics) (Fī Aġrāḍ al-Ḥakīm fī kull maqāla min al-kitāb al-mausūm bi-l-ḥurūf). A key aspect is the distinction between particular sciences and the one universal science. Finally, a brief reference is made to Al-Fārābī's attempt to establish the concept of the state on a metaphysical foundation. In the appendix, Friedrich Dieterici's German translation of Al-Fārābī's Treatise on the Intentions of Aristotelian Metaphysics by the Second Master is included. Die Wissenschaft der Metaphysik bei Abū Naşr Al-Fārābī Der Aufsatz beschäftigt sich mit dem Metaphysikbegriff Al-Fārābīs. Nach einem Überblick über das Leben und die wichtigsten Werke Al-Fārābīs wird die Herkunft des Namens und die verschiedenen Bezeichnungen (Göttliche Wissenschaft, Erste Philosophie, Weisheit, Theologie) sowie das Wesen von Metaphysik dargestellt. Anschließend wird Al-Fārābīs Werk „Über die Ziele des Philosophen (d. h. des Aristoteles) in jeder Abhandlung des Buches, das mit den Buchstaben bezeichnet wird (d. h. der Metaphysik) (Fī Aġrāᶁ al-Ḥakīm fī kull maqāla min al-kitāb al-mausūm bi-l-ḥurūf)“ untersucht. Dabei ist die Unterscheidung zwischen Einzelwissenschaften und der einen universalen Wissenschaft grundlegend. Abschließend wird kurz auf Al-Fārābīs Versuch hingewiesen, das Staatswesen metaphysisch zu begründen. Im Anhang wird Al-Fārābīs „Abhandlung von den Tendenzen der Aristotelischen Metaphysik von dem zweiten Meister“ in der deutschen Übersetzung von Friedrich Dieterici vorgelegt. Schlagwörter: Aristoteles; Metaphysik, göttliche Wissenschaft, Theologie, das Seiende als Seiendes, Erste Ursache, Einzelwissenschaften und universale Wissenschaft, Friedrich Dieterici