WorksheetsReview of Understanding - IJCL
Total questions: 49
Worksheet time: 16mins
In uṣūl al-fiqh, which statement best distinguishes Sharī‘ah from Fiqh by source/origin?
Sharī‘ah is created by jurists; Fiqh is revealed by Allah.
Sharī‘ah is divine guidance revealed to the Prophet; Fiqh is jurists’ disciplined understanding and application of that guidance to practical rulings.
Sharī‘ah and Fiqh are identical because both are personal opinions.
Sharī‘ah is local custom; Fiqh is modern statute.
Which statement best captures the scope distinction between Sharī‘ah and Fiqh?
Sharī‘ah covers only worship; Fiqh covers only commerce.
Sharī‘ah is the broad divine way for life; Fiqh focuses on practical legal rulings worked out from detailed proofs.
Sharī‘ah is only ethics; Fiqh is only theology.
Sharī‘ah concerns courts only; Fiqh concerns mosques only.
Which statement best explains immutability versus adaptability as used in the Day 1 discussion?
Sharī‘ah changes whenever society changes; Fiqh never changes.
Sharī‘ah’s core revealed norms remain fixed; Fiqh adapts through interpretation to address new circumstances.
Both Sharī‘ah and Fiqh change freely without constraints.
Both Sharī‘ah and Fiqh are equally unchangeable in every detail.
Which example best illustrates the Sharī‘ah–Fiqh distinction in modern finance?
The obligation of prayer versus rules of fasting.
The Qur’anic prohibition of ribā versus juristic classification of modern banking practices that may fall under ribā.
Rules of inheritance versus rules of custody.
Prohibition of pork versus rules of trade.
Which Qur’anic verse is cited to describe being placed on an “ordained way (Sharī‘ah)” and commanded to follow it?
Qur’an 45:18
Qur’an 59:7
Qur’an 5:1
Qur’an 2:185
Which Qur’anic verse is cited to support the completion/perfection of the religion?
Qur’an 5:3
Qur’an 2:106
Qur’an 4:135
Qur’an 12:40
A Sharī‘ah judge faces a modern commercial dispute not explicitly detailed in procedural terms. Which primary source must be consulted first under the source hierarchy?
Qur’an
Sunnah
Ijmā‘
Qiyās
When the Qur’an provides a general principle but no specific detail for a modern dispute, which source is consulted next in the primary hierarchy?
Sunnah
‘Urf
Maṣāliḥ Mursalah
Istihsān
Which Qur’anic verse is cited for the commercial principle “fulfill contracts”?
Qur’an 5:1
Qur’an 5:3
Qur’an 59:7
Qur’an 45:18
Which Qur’anic verse is cited to support the binding authority of the Sunnah (take what the Messenger gives and refrain from what he forbids)?
Qur’an 59:7
Qur’an 4:29
Qur’an 2:275
Qur’an 6:152
Which term refers to scholarly consensus as a source of law in uṣūl al-fiqh?
Ijmā‘
Qiyās
‘Urf
Istihsān
Which limitation of ijmā‘ is emphasized for contemporary disputes?
It is always easy to verify and document.
Complete consensus is difficult to verify, especially on modern issues.
It has no authority at all.
It automatically cancels Qur’an and Sunnah.
In qiyās, what must a jurist identify to extend a ruling to a new case?
Isnād (chain of transmission)
‘Illah (effective cause)
Nisāb (zakāt threshold)
Tamyīz (discernment age)
Which statement best describes istihsān as used in legal reasoning?
A method that sets aside strict analogy when another evidence-based route better achieves justice in a specific context.
A repeal of Qur’anic verses by scholars.
A replacement of all sources with custom.
A requirement to follow the strictest opinion always.
Which list correctly identifies the five essential maqāṣid (objectives) emphasized in Day 1?
Dīn, Nafs, ‘Aql, Nasl, Māl
Ṣalāh, Ṣawm, Zakāh, Hajj, Shahādah
Ijmā‘, Qiyās, Istihsān, ‘Urf, Istishāb
Nikāḥ, Ṭalāq, Khul‘, Nafaqah, ‘Iddah
In regulating Islamic banking, which measure most directly serves “Protection of Faith (Dīn)” in the maqāṣid framework?
Mandating interest-based returns to stabilize the market.
Establishing a qualified Sharī‘ah Supervisory Board with binding authority and periodic compliance audits.
Removing scholars from compliance oversight to avoid bias.
Allowing any product so long as it is profitable.
In maqāṣid-based Islamic banking regulation, which combined safeguard best serves “Protection of Wealth (Māl)” as presented?
Encouraging gharar and maysir for liquidity.
Standardizing contracts to reduce gharar, banning maysir-like speculative products, enforcing risk-sharing, requiring disclosure, and strengthening depositor protection and capital safeguards.
Guaranteeing fixed returns on all investment accounts regardless of risk.
Removing disclosure rules to prevent panic.
A student says: “Ijtihād is disciplined reasoning from evidence by qualified jurists, while taqlīd is following established juristic authority without re-deriving the ruling.” Which evaluation is most accurate?
Correct.
Incorrect: the meanings are reversed.
Incorrect: both terms mean the same thing.
Incorrect: both terms refer only to politics, not law.
The claim that “the gate of ijtihād is closed” is best characterized in the Day 2 discussion as:
A clear Qur’anic command binding on all Muslims.
A later cautionary posture to prevent unqualified reasoning, not an absolute divine rule.
A binding decree in P.D. 1083.
A doctrine that denies the value of madhhab scholarship.
Which Prophetic report is commonly used to justify reasoned judgment when no explicit text is found?
Mu'ādh ibn Jabal’s method: Qur'an → Sunnah → then exertion of opinion (ijtihād).
Hadith: “Actions are by intentions.”
Hadith: “Make things easy.”
Hadith about the signs of the Hour.
According to the hadith principle cited, what reward applies when a judge performs qualified ijtihād and reaches the correct ruling, and when he errs?
Correct: two rewards; mistaken: one reward.
Correct: one reward; mistaken: two rewards.
Both are sinful because error is forbidden in judgment.
Neither receives reward because only revelation counts.
Which statement best summarizes the Day 2 synthesis on modern ijtihād?
Unrestricted ijtihād by any literate person is preferred.
Ijtihād continues but must be regulated by competence constraints, often through collective bodies integrating relevant expertise.
Ijtihād ended permanently and cannot be revived.
Ijtihād may replace Qur'an and Sunnah when convenient.
Define naskh (abrogation) accurately in Islamic legal theory.
Any later scholarly opinion overriding an earlier scholarly opinion.
Replacement or suspension of a Sharī'ah ruling by a later revelation when reconciliation between the texts is not possible.
A judge’s preference to ignore inconvenient texts.
A repeal of Qur’anic verses by modern legislation.
Which Qur’anic verse is cited as a textual basis for naskh (abrogation)?
Qur'an 2:106
Qur'an 45:18
Qur'an 5:1
Qur'an 6:152
Which is a recognized type of naskh in classical discussions?
Abrogation of the ruling while the recited text remains.
Abrogation by majority vote of jurists.
Abrogation by local custom ('urf) whenever society changes.
Abrogation without any later revealed evidence.
Which condition must be satisfied before claiming valid abrogation between two texts?
The two texts must be reconcilable, so abrogation is preferred.
There must be real contradiction, the abrogating evidence must be later, and it must be at least equal in authenticity/strength.
Any perceived tension automatically proves abrogation.
The abrogating text may be earlier than the abrogated text.
Who has the authority to effect abrogation (naskh) in Islamic law?
Any modern legislature.
Allah and His Messenger through revelation within the revelation period.
Any court that finds a rule inconvenient.
Any majority of contemporary scholars by vote.
A litigant claims: “International human-rights standards have abrogated Qur’an 4:3 on polygamy.” Which usūl response is most accurate?
Correct: any later moral standard can abrogate Qur’an.
Incorrect: human norms cannot abrogate divine revelation; at most, human law may regulate procedural implementation without nullifying the text.
Correct only if supported by opinion polls.
Correct only if a civil court declares it.
Which Qur’anic principle is cited to emphasize that ultimate judgment/legislation belongs to Allah, rebutting human abrogation claims?
Qur'an 12:40
Qur'an 2:148
Qur'an 2:185
Qur'an 29:8
A Sharī’ah court decides custody where a statute is silent on detailed rules. Which method is most consistent with Qur’an–Sunnah prioritization?
Apply a rigid age threshold as an absolute rule in every case.
Decide using primary-source principles such as welfare, justice, parental responsibility, and consultation, then use juristic heuristics only as secondary guidance.
Decide solely based on the richer parent.
Decide by lottery to avoid bias.
A hadith report states: “You have more right to him as long as you do not remarry.” In custody reasoning, what presumption does it support?
The mother has priority in custody while the qualifying condition is met, subject to the child’s welfare.
The father has automatic custody in all cases.
Custody is always transferred at age seven by explicit Sunnah.
Custody is decided only by the child’s wealth.
Which legal maxim means “hardship begets facility,” and which Qur’anic verse is cited to show Allah intends ease?
Al-mashaqqah tajlib al-taysīr; Qur'an 2:185.
Al-ḍarūrāt tubīḥ al-maḥẓūrāt; Qur'an 2:185.
Al-umūr bi-maqāṣidihā; Qur'an 2:185.
Al-ʿādah muḥakkamah; Qur'an 2:185.
Which boundary best expresses how “necessities permit prohibited things (al-ḍarūrāt tubīḥ al-maḥẓūrāt)” operates?
Necessity permits whatever one wants, permanently.
Necessity is measured by its extent and ends when the necessity ends; it cannot legalize excess.
Necessity applies only to food and never to any other field.
Necessity removes the original prohibition forever.
Under P.D. 1083, which statement best describes the legal role of the four Orthodox Sunni schools (madhāhib) in Philippine Muslim law?
They replace Qur’an and Sunnah as primary sources.
They are recognized sources used to interpret and apply Muslim law, subject to the Code’s conflict rules and higher constraints.
They are irrelevant to Sharī’ah courts.
They apply only to criminal cases.
Who is identified as the founder of the Hanafi school, and where was he primarily associated?
Imam Mālik, Medina.
Imam Abū Ḥanīfah, Kufa (Iraq).
Imam al-Shāfiʿī, Damascus.
Imam Aḥmad ibn Ḥanbal, Andalusia.
Who is identified as the founder of the Shāfiʿī school and as a systematizer of uṣūl al-fiqh?
Imam al-Shāfiʿī.
Imam Abū Ḥanīfah.
Imam Mālik.
Imam al-Ghazālī.
Which work is identified as Imam al-Shāfiʿī’s foundational treatise setting out uṣūl al-fiqh?
Al-Risālah.
Al-Muwaṭṭaʾ.
Al-Mudawwanah.
Al-Mabsūṭ.
Which juristic tool is emphasized as especially distinctive in Hanafī methodology for avoiding injustice when strict analogy is problematic?
Istihsān (juristic preference).
Naskh (abrogation).
How is istihsān treated in the Shāfiʿī approach as summarized in Day 3?
It is accepted as the highest legal source after Qur’an.
It is rejected as subjective unless anchored in text or disciplined analogy.
It is mandatory in all transactions.
It replaces qiyās entirely.
Which family-law issue is used to show a sharp Hanafi–Shāfiʿī difference?
Eligibility for zakāt recipients.
Whether a walī is a condition for the validity of marriage.
Rules of fasting times.
Rules of prayer purity.
Which statement best reflects the Hanafi position on an adult woman’s capacity to contract marriage as summarized?
She may contract her own marriage without a walī as a validity condition, though safeguards like kafāʾah challenges may apply.
A walī is always required for validity in every case.
Marriage is valid without witnesses if the walī approves.
Only a judge may contract all marriages.
Which statement best reflects the Shāfiʿī position on the walī in marriage as summarized?
A walī is optional for adult women.
A walī is a condition for validity; if no suitable agnatic walī exists, the judge acts as public guardian.
A walī is required only for men.
A walī is replaced automatically by custom.
When judges face conflicting school opinions, what is the first formal filter emphasized by Article 6 of P.D. 1083 as cited?
Whichever school is oldest must be followed.
Consonance with the Constitution, the Code, public order, public policy, and public interest.
Whichever view is strictest must be followed.
Whichever view is most common globally must be followed.
In the Philippine Sharīʿah adjudication context described, what is talfīq?
Combining elements from different schools when necessary to achieve justice in complex cases, within Sharīʿah limits.
Abrogating Qur’anic rules by statute.
Ignoring all schools and deciding by personal preference.
Treating custom as superior to Qur’an and Sunnah.
Under the criteria listed, when can customary law (ʿurf/ʿadat) be legally authoritative?
Whenever it is long-standing, even if it contradicts Qur’an.
Only when it does not contradict Qur’an/Sunnah, is widespread and continuous, aligns with public interest, avoids harm, and has defined scope.
Whenever a majority of litigants request it.
Only in worship (ʿibādāt).
In the Sulu land-inheritance dispute, which Qur’anic passages are cited as the basis for detailed inheritance shares?
4:11–12 and 4:176.
2:106 and 2:185.
12:40 and 39:18.
5:1 and 5:3.
When a local inheritance custom contradicts explicit Qur’anic inheritance allocations (farāʾiḍ), what ruling follows from the hierarchy described?
Apply the custom because it is practiced for generations.
Apply Qur’anic inheritance shares and treat the contrary custom as legally ineffective in that context.
Split the difference to avoid conflict.
Apply only general civil law.
In Sharīʿah-compliant venture capital design, which prohibition is treated as definitive (qaṭʿī) and not directly relaxable by public interest (maṣlaḥah)?
Ribā (interest).
Risk-sharing.
Transparency.
Reporting to investors.
Which statement correctly describes a muḍārabah-based venture capital structure?
Investor provides capital; founders manage; profits are shared by pre-agreed ratio; financial losses fall on capital while founders lose time/effort.
Investor lends with fixed interest; founders repay regardless of profit.
Investor guarantees profit in exchange for no liability.
Investor sells money for more money later.