Explanation: The technical definition of Fiqh distinguishes it from Sharia. While Sharia represents the divine law, Fiqh denotes the human scholarly interpretation and understanding derived from Sharia's sources, acknowledging its fallible nature.

Explanation: Sharia is considered the divine, immutable law of Islam, whereas Fiqh represents the human interpretation and understanding of Sharia, which is inherently fallible and subject to scholarly discourse and development.

Explanation: Fiqh addresses a broad spectrum of life, including rituals, ethics, economics, politics, and social matters. Scientific theories concerning the universe's origin are not considered a direct subject of Fiqh.

Explanation: An individual trained in Fiqh is referred to as a *Faqih* (plural: *Fuqaha*). *Sharia* refers to the divine law itself.

Explanation: The literal meaning of 'fiqh' is 'deep understanding' or 'full comprehension.' 'Divine revelation' refers to concepts like *wahy*.

Explanation: Ibn Khaldun defined Fiqh more broadly as 'knowledge of the rules of God which concern the actions of persons who own themselves connected to obey the law respecting what is required, sinful, recommended, disapproved, or neutral.' This encompasses more than just rituals.

Explanation: Yes, Fiqh is characterized as the human effort to understand, interpret, and apply the divine will as found in the primary sources of Islam, the Quran and Sunnah.

Explanation: The literal meaning of the Arabic term 'Fiqh' is 'deep understanding' or 'full comprehension'.

Explanation: Technically, Fiqh refers to the human interpretation and understanding of Islamic law, derived through detailed analysis of its sources. It encompasses the scholarly effort to derive practical rulings.

Explanation: Sharia is considered infallible divine law, whereas Fiqh, being the product of human interpretation and reasoning, is considered fallible and subject to revision.

Explanation: Fiqh addresses a broad spectrum of life, including rituals, ethics, economics, politics, and social matters. Scientific theories concerning the universe's origin are not considered a direct subject of Fiqh.

Explanation: An individual trained in Fiqh is referred to as a *Faqih* (plural: *Fuqaha*).

Explanation: Ibn Khaldun defined Fiqh as the knowledge of God's rules pertaining to human actions, classifying them according to their legal status (obligatory, forbidden, recommended, etc.).

Explanation: Figuratively, *fiqh* implies a profound and comprehensive understanding, essential for a *mujtahid* to engage in the complex discourse and reasoning required in jurisprudence.

Explanation: The foundational sources for Fiqh are the Quran and the Sunnah. Their proper interpretation and extraction of legal rulings necessitate a rigorous understanding of the principles derived from the Arabic language.

Explanation: Yes, in his work *ar-Risalah*, Ash-Shafi'i systematically outlined the Quran, Sunnah, *Ijma* (consensus), and *Qiyas* (analogical reasoning) as the fundamental sources of Islamic law.

Explanation: Early Muslim scholars generally held that the Quran and Sunnah provided comprehensive guidance. While interpretations were necessary, they were primarily derived from these primary sources, not seen as insufficient.

Explanation: While the Quran and Hadith are primary, the order and inclusion of subsequent sources can vary. Typically, *Ijma* and *Qiyas* follow, with the consensus of the Sahaba often considered a distinct or highly authoritative form of *Ijma*.

Explanation: No, *Qiyas* refers to analogical legal reasoning, a method used by jurists to derive rulings for new cases based on existing precedents. The consensus of authoritative scholars is termed *Ijma*.

Explanation: The two primary sources from which Fiqh draws its interpretations are the Quran and the Sunnah.

Explanation: Ash-Shafi'i identified the Quran, Sunnah, *Ijma* (consensus), and *Qiyas* (analogical reasoning) as the primary roots. *Istihsan* (juristic preference) was not listed among these foundational sources.

Explanation: The primary sources of Sharia, in order of importance, are typically listed as the Quran, followed by the Sunnah (Hadith), then *Ijma* (consensus), and finally *Qiyas* (analogical reasoning).

Explanation: *Ijtihad* is not a process of direct divine revelation. Rather, it is the rigorous intellectual effort and independent legal reasoning employed by qualified jurists to deduce rulings from the established sources of Sharia, namely the Quran and Sunnah.

Explanation: While linguistic interpretation was important, the primary driver of differences in Sharia laws among early jurists stemmed from disagreements on how to interpret and apply the Quran and Sunnah to situations lacking explicit rulings, often involving the use of *ijtihad*.

Explanation: No, Ash-Shafi'i proposed prioritizing the Quran and Sunnah, followed by *Ijma* and *Qiyas*, as the hierarchy of sources to reduce divergence, not prioritizing *Qiyas* over the primary texts.

Explanation: The majority of Sunni Muslims consider *Qiyas* (analogical reasoning) to be a fundamental and integral component of *Ijtihad*, serving as a key methodology for deriving legal rulings when direct textual evidence is insufficient.

Explanation: Yes, when confronting legal issues without explicit rulings in the primary sources, jurists may employ methods like *Istislah*, which involves evaluating the overall welfare and benefits, alongside other reasoning tools.

Explanation: Yes, *Usul al-fiqh* is the technical term for the methodology used by Muslim jurists to derive rulings from Sharia sources, translating to 'principles of jurisprudence'.

Explanation: This process is known as *Ijtihad*, representing the independent legal reasoning undertaken by qualified scholars.

Explanation: Divergences most frequently arose concerning matters not explicitly addressed in the Quran or Sunnah, necessitating the application of independent legal reasoning (*ijtihad*) to novel situations.

Explanation: Ash-Shafi'i proposed a hierarchy of sources, prioritizing the Quran and Sunnah, followed by *Ijma* (consensus) and *Qiyas* (analogical reasoning), as a means to achieve greater consistency in jurisprudence.

Explanation: This methodology is known as *Usul al-fiqh*, which translates to 'principles of jurisprudence'.

Explanation: Sunni historical accounts typically structure the transmission of legal authority as God → Muhammad → Companions (Sahabah) → Followers (Tabi'un) → Fiqh, indicating a progression through prophetic and scholarly generations.

Explanation: The second period (up to 50 AH) was primarily characterized by the personal interpretations and applications of the Quran and Sunnah by the Sahabah (Companions of the Prophet). Codification efforts by the Tabi'un occurred later.

Explanation: Yes, this epoch is widely recognized as the 'golden age' of classical Islamic jurisprudence, marked by the emergence and systematic development of the major schools of thought.

Explanation: Historical accounts suggest that as the Islamic state expanded, the rights of various communities were often maintained, consistent with established principles and documents like the Constitution of Medina, rather than being disregarded.

Explanation: No, Asma' bint Abu Bakr advised her son to persevere in upholding his principles if he believed he was on the truth, and not to compromise them, even in the face of defeat.

Explanation: No, the traditionalist approach was dominant in western Arabia (Hijaz) during the third historical period of Fiqh, while Iraq was characterized by a more rationalist approach.

Explanation: The period spanning from the early second century AH to the mid-fourth century AH is widely identified as the 'golden age' of classical Islamic jurisprudence, marked by the emergence and development of major legal schools.

Explanation: The traditionalist approach, dominant in western Arabia during this period, emphasized adherence to established practices and precedents, contrasting with the more rationalist approaches found elsewhere.

Explanation: This statement is inaccurate. While Sunni Islam typically recognizes four major schools of jurisprudence, Shia Islam primarily comprises the Twelver, Isma'ili, and Zaydi schools.

Explanation: No, the Ibadi school of jurisprudence is noted for following a single tradition without significant internal divisions, unlike some other major schools such as Sunni Islam.

Explanation: No, the Arabic term *madhhab* (plural: *ma'āhib*) refers to the distinct schools of thought or legal traditions within Fiqh, rather than the principles of jurisprudence themselves (*Usul al-fiqh*).

Explanation: Yes, the Hanafi school is predominantly followed in regions including Turkey, the Balkans, Central Asia, and parts of South Asia.

Explanation: No, the Twelver school is the largest branch of Shia Islam and is predominant in Iran and Iraq. The Isma'ili school represents a different branch of Shia Islam.

Explanation: No, the Maliki school is predominantly found in North and West Africa. The Shafi'i school is the predominant school in Indonesia and Malaysia.

Explanation: There are typically four major schools of Fiqh recognized within Sunni Islam: Hanafi, Maliki, Shafi'i, and Hanbali.

Explanation: The Ibadi school of jurisprudence is noted for following a single tradition without significant internal divisions, unlike some other major schools.

Explanation: The Arabic term for these distinct schools of thought is *madhhab* (plural: *ma'āhib*).

Explanation: The Maliki school of Fiqh is predominantly followed in North Africa and West Africa.

Explanation: The Twelver school is predominant in Iran and Iraq, among other regions.

Explanation: No, the seminal work *ar-Risalah*, which systematically codified the principles of Islamic jurisprudence (*Usul al-fiqh*), was authored by Muhammad ibn Idris ash-Shafi'i, not Malik ibn Anas.

Explanation: No, the *Muwatta* aimed to present a consensus of legal opinions and practices derived from scholars who had studied under the companions of the Prophet Muhammad in Medina, reflecting established practices rather than solely personal opinions.

Explanation: The seminal work *ar-Risalah*, which systematically codified the foundational principles of Islamic jurisprudence (*Usul al-fiqh*), was authored by Muhammad ibn Idris ash-Shafi'i.

Explanation: The *Muwatta* aimed to present a consensus of legal opinions and practices derived from scholars who had studied under the companions of the Prophet Muhammad in Medina, serving as an early authoritative legal text.

Explanation: No, Condition (*shart*) and Cause (*sabab*) are not part of the five categories of rules related to actions (*'amaliyya*). Instead, they belong to the categories of rules pertaining to circumstances (*wadia'*).

Explanation: *Fatawa* are non-binding answers provided by Islamic legal scholars to legal questions, often filling a gap left by the decline of state-appointed judges, rather than being binding judicial rulings.

Explanation: Yes, the *Hawala* system, an informal value transfer mechanism documented in Islamic jurisprudence, is noted for its influence on the evolution of agency principles in Western legal traditions.

Explanation: No, the Islamic concept of *Waqf* shares significant structural similarities with the institution of trusts in English law, particularly concerning the establishment of perpetual endowments for charitable purposes.

Explanation: No, the *Lafif* has been compared to English common law jury trials, not modern-day legal appeals, due to its function in validating testimony.

Explanation: No, *fardh* (obligation) and *haraam* (prohibition) are part of the five categories of rules related to actions (*'amaliyya*), not circumstances (*wadia'*).

Explanation: The five categories of rules related to actions (*'amaliyya*) are Obligation (*fardh*), Recommendation (*mustahabb*), Permissibility (*mubah*), Disrecommendation (*makrooh*), and Prohibition (*haraam*). Condition (*shart*) is not one of these.

Explanation: *Fatawa* provided crucial legal guidance, especially after the decline of state-appointed judges. They served as a mechanism for scholars to address contemporary legal questions, contributing significantly to the ongoing discourse in Islamic law.

Explanation: The *Hawala* system, an informal value transfer mechanism documented in Islamic jurisprudence, is noted for its influence on the evolution of agency principles in Western legal traditions.

Explanation: The *Waqf* concept shares significant structural similarities with the institution of trusts in English law, particularly concerning the establishment of perpetual endowments for charitable purposes.

Explanation: The *lafif*, a collection of twelve consistent witness testimonies, has been compared to the function and significance of jury trials within the English common law system.

Explanation: The argument suggests that the rigorous chain of transmission (*isnad*) for hadith and the practice of adhering to established legal precedents (*taqlid*) may have contributed to the perceived static nature of classical schools. This raises questions about their adaptability to modern societal contexts.

Explanation: No, conservative *ulema* typically oppose radical modernization, arguing that fundamental principles of Islamic law are timeless and universal, grounded in justice and equality, and do not require alteration to suit contemporary societal changes.

Explanation: Conservative *ulema* typically oppose radical modernization, arguing that fundamental principles of Islamic law are timeless and universal, grounded in justice and equality, and do not require alteration to suit contemporary societal changes.