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WorksheetsOnline Shari'ah Review - Review of Understanding 2
Total questions: 30
Worksheet time: 10mins
Which statement best matches the module’s core distinction between ijtihād and taqlīd?
Ijtihād is copying earlier rulings; taqlīd is deriving new rulings from evidence.
Ijtihād is disciplined independent reasoning from evidence by qualified jurists; taqlīd is following established juristic authority without re-deriving the ruling.
Ijtihād is a political vote; taqlīd is private spirituality.
Ijtihād and taqlīd are identical terms.
Ahmad argues “the gate of ijtihād is closed.” In the module, this position is presented primarily as:
A definitive Qur’anic command.
A historical-cautionary narrative used to protect law from unqualified interpretation.
A rule derived from modern constitutional law.
A doctrine that denies any authority to the madhāhib.
Which is a key risk highlighted in support of Ahmad’s cautionary approach (the gate of ijtihād is closed)?
Qualified scholars will always agree.
Unqualified individuals may misread primary texts and issue unsound rulings.
Consensus is impossible on any issue.
Modern issues are always identical to classical issues.
Which evidence is used to support Fatima’s claim that ijtihād remains necessary?
A verse praising blind imitation.
A Qur’anic encouragement to follow the best of what one hears (39:18).
A verse requiring closure of legal reasoning.
A prohibition on scholarly deliberation.
Which Prophetic report is used to show approval of reasoned judgment when explicit guidance is not found?
The hadith of intentions.
Mu‘ādh ibn Jabal’s method (Qur’an → Sunnah → reasoned judgment).
The hadith of Gabriel.
The hadith of the blind man.
The hadith about judicial ijtihād yielding two rewards if correct and one if mistaken is used in the module to argue that:
Error is sinful in all cases.
Qualified reasoning is encouraged even when outcomes may differ.
Only early Muslims may judge.
Judges must never decide without a majority vote.
Which statement best reflects the module’s critical evaluation of the “closing of the gate” narrative?
It was a universally declared binding decree in a single year.
It appears more like a later construction; forms of ijtihād continued in practice.
It was required by P.D. 1083.
It is proven by Qur’an 2:106.
Which option best describes the module’s preferred practical solution for modern problems?
Unrestricted ijtihād by any literate person.
Regulated ijtihād by qualified scholars, often collectively, integrating relevant modern expertise.
Permanent suspension of all new rulings.
Replacing Qur’an and Sunnah with human-rights conventions.
In the module, which is a correct classification of “levels/forms” of ijtihād?
Only absolute ijtihād exists; all other forms are invalid.
Absolute ijtihād, ijtihād within a madhhab methodology, issue-specific (juz’i) ijtihād, and collective ijtihād.
Ijtihād only in worship; never in transactions.
Ijtihād only for judges; never for scholars.
Naskh (abrogation) is defined in the module as:
Any disagreement among scholars.
Replacement/suspension of a Sharī‘ah ruling by a later revelation where reconciliation is not possible.
A judge’s personal preference overriding texts.
A repeal of revelation by modern legislation.
Which Qur’anic verse is cited as the textual basis for naskh in the module?
2:106
5:3
12:40
4:135
Which pairing correctly matches a type of naskh described in the module?
Abrogation of ruling while the text remains (naskh al-hukm dūna al-tilāwah).
Abrogation of text while the text remains.
Abrogation without any later evidence.
Abrogation by majority vote.
Which statement reflects the module’s condition that limits naskh temporally?
Naskh can occur at any time by any authority.
Naskh is confined to the period of revelation before completion of Sharī‘ah with the Prophet’s death.
Naskh is triggered by modern social change alone.
Naskh is equivalent to ‘urf.
Which is a required condition for valid naskh according to the module?
The abrogating text must be later and at least equal in authenticity to the abrogated text.
The abrogating ruling must be weaker and earlier.
The two texts must be reconcilable.
The abrogation must be decided by civil courts.
The husband claims that human-rights standards and Philippine family law “abrogate” Qur’an 4:3. The module’s response is that:
Human legislation can abrogate divine texts if widely accepted.
Human legislation cannot abrogate divine revelation; it may regulate implementation but cannot nullify the text.
Any contemporary norm automatically overrides scripture.
Abrogation is a matter of local custom.
Which Qur’anic principle is cited in the module to support that judgment belongs to Allah alone (used against human abrogation claims)?
12:40
2:173
39:18
6:152
In the module’s application to polygamy, which is identified as a more proper framework than claiming “abrogation by human law”?
Checking Qur’anic conditions such as justice in treatment and practical capacity, alongside procedural requirements under P.D. 1083.
Declaring the verse obsolete without analysis.
Applying only general Philippine family law to Muslims regardless of P.D. 1083.
Replacing textual analysis with opinion polls.
The module notes that P.D. 1083 recognises polygamy for Muslims and includes a conflict rule. Which article/feature is referenced?
Article 27 (recognition) and a conflict clause stating the Code prevails over laws of general application in case of conflict.
A constitutional amendment abolishing polygamy.
A provision that polygamy is always mandatory.
A provision that Shari’ah courts have no jurisdiction.
In the custody problem, why does the module say a strict “age seven” transfer rule is not decisive?
Because the Qur’an explicitly fixes age nine instead.
Because it is a juristic derivation, while the primary sources emphasise broader principles like welfare and justice.
Because Sunnah denies any role to mothers.
Because P.D. 1083 requires automatic transfer at age seven.
Which Qur’anic verse is used (as a principle) to support handling children’s affairs “in the way that is best”?
6:152
5:1
2:106
66:6
Which Qur’anic verse is cited to ground parental responsibility for family welfare?
66:6
2:185
59:7
4:129
Which Qur’anic verse is cited to support consultation between divorced parents regarding arrangements?
65:6
12:40
39:18
2:148
Which hadith is used to support the mother’s presumptive priority in early childhood custody, conditioned on not remarrying?
Report in Sunan Abū Dāwūd: “You have more right to him as long as you do not remarry.”
Hadith: “Actions are by intentions.”
Hadith of judicial rewards for ijtihād.
Hadith: “Make things easy.”
Which hadith is used to justify giving weight to a discerning child’s preference in a custody dispute?
Report where the Prophet allowed a child to choose between parents by taking the hand of the preferred parent (Abū Dāwūd/Tirmidhī).
Hadith on naskh (abrogation).
Hadith restricting all custody to fathers.
Hadith permitting pork in all cases.
The hadith “each of you is a shepherd...” is used to show that:
Only mothers bear responsibility for children.
The father remains responsible for his family’s welfare even if not the primary custodian.
Custody is decided by lottery.
Children have no rights after divorce.
Which legal maxim means “hardship begets facility,” and what is its Qur’anic basis cited in the module?
Al-mashaqqah tajlib al-taysīr; Qur’an 2:185.
Al-ḍarurāt tubīḥ al-maḥẓurāt; Qur’an 2:148.
Al-umūr bi-maqāṣidihā; Qur’an 12:40.
Al-yaqīn lā yazūlu bi’l-shakk; Qur’an 2:106.
In applying “hardship begets facility” to drought, the module’s reasoning is that advancing zakāt:
Destroys the obligation entirely.
Provides timely relief while preserving the essence of the duty, because the hardship justifies limited procedural flexibility.
Is always forbidden because hawl can never be adjusted.
Requires abolishing zakāt.
Which maxim means “necessities permit prohibited things,” and what boundary does the module attach to it?
Al-ḍarurāt tubīḥ al-maḥẓurāt; limited to what necessity requires and ends when necessity ends.
Al-umūr bi-maqāṣidihā; permits anything permanently.
Al-mashaqqah tajlib al-taysīr; requires equal treatment of all actions.
No maxim applies in emergencies.
Which maxim directs attention to the objective and intention behind an act, supporting early zakāt to meet urgent welfare needs?
Al-umūr bi-maqāṣidihā.
Al-ḍarar yuzāl.
Al-ʿādah muḥakkamah.
Al-bayyinah ʿalā al-muddaʿī.
Which combination best captures the module’s conclusion on advancing zakāt during drought?
Impermissible because hawl is always absolute, regardless of circumstances.
Permissible when genuine hardship/necessity exists and the objective of zakāt (relief and redistribution) is served, with limits and return to normal timing after the crisis.
Permissible only if it cancels future zakāt permanently.
Mandatory in all years, even without drought.
