Muslim Law MCQs - 2025

Ta'zir refers to discretionary penalties for offenses not covered by Hudud or Qisas. They are not fixed (A), fines (B), or retributive penalties for murder (C—which falls under Qisas).

Maqasid al-Shariah includes protecting religion, life, intellect, lineage, and property. "Protection of status" (A), "traditions" (C), and "politics" (D) are not among the core objectives.

Classical and modern laws allow dissolution for leprosy (A), mental illness (B), and chronic illness (C) if it harms marital life.

Qiyas is a secondary source of Islamic law that involves deriving legal rulings for new situations by analogy with rulings found in the Qur'an, Sunnah, or Ijma'. It relies on identifying a common underlying cause (ʿillah) between an existing ruling and a new case. It is not based on personal opinions (A), divine revelation (B), or customary practices (D).

Islamic law safeguards property rights but imposes conditions (e.g., prohibition of riba). It is not unrestricted (B), class-biased (C), or non-existent (D).

The Ordinance ensures maintenance during Iddat (waiting period). Property (A), monthly allowance (C), and permanent settlement (D) are not automatic rights under this law.

Ijtihad (independent reasoning) is used to derive rulings in the absence of explicit texts. Istihsan (A) is a subset of Ijtihad, Naskh (B) relates to abrogation, and Fard (D) means obligatory.

The Ordinance codifies the traditional Islamic rule: 3 menstrual cycles (or 3 months for non-menstruating women). Options (A), (B), and (D) are incorrect.

Istihsan refers to a jurist's preference for a ruling that promotes justice and equity over a strict analogy (Qiyas) when the latter leads to rigidity or hardship. It is not consensus (A), public welfare (B—which relates to Maslaha), or mere agreement (D).

Mubah refers to actions that are neither encouraged nor discouraged—they are permissible. Forbidden (A) is Haram, obligatory (B) is Fard/Wajib, and disliked (D) is Makruh.

Mutual consent (Ijab-o-Qubool) is essential. Being Muslim (B), witnesses (C), or guarantees (D) are not absolute requirements for all contracts.

Classical Hanafi jurisprudence prescribes 80 lashes for alcohol consumption, not 100 (A—for false accusation of adultery) or Ta'zir (B). Imprisonment (D) is a modern addition, not the traditional punishment.

Ijarah is a leasing/hiring agreement, distinct from partnership (A), forward sale (C—Salam), or donation (D—Hiba).

Customs ('Urf) are recognized in Islamic law only if they align with Shariah and do not contradict the Qur'an (A) or Sunnah. They are not binding if based solely on analogy (C) or rejected (D).

Hudood crimes (fixed punishments) include theft, adultery, apostasy, and alcohol consumption. Bribery (B), manslaughter (C—falling under Qisas), and apostasy (D—though a Hudood crime, not listed here) are not the best fit. Theft is explicitly a Hudood crime.

Sadd al-Dhara'i (blocking the means) prohibits actions that are permissible in themselves but may lead to harm or unlawful ends. It is not about opening lawful means (B), flexibility (C), or deriving rulings from the Qur'an (D).

Talaq (A), Khula' (B), and Faskh (C—judicial annulment due to valid reasons) are all recognized methods of dissolving a marriage.

Ijma' al-Ummah (consensus of the entire Muslim community) is binding and universally accepted, unlike Ijma' al-Ikhtilaf (B—disputed consensus) or Ijma' al-Madinah (C—local consensus of Medina scholars). Option (D) is incorrect because some forms of Ijma' are authoritative.

The primary sources are Qur'an (A), Sunnah (B), and Ijma' (C). A fatwa is a legal opinion issued by a scholar, not a source of law itself.

Coercion (Ikrah) voids consent. Negotiation (A), payment (B), and documentation (C) do not invalidate contracts.