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Total Categories: 6
The Hanafi school is recognized as the smallest among the four principal schools of Islamic jurisprudence within Sunni Islam.
Answer: False
The source indicates that the Hanafi school is, in fact, the largest of the four principal Sunni schools of jurisprudence, not the smallest.
Abu Hanifa, the founder of the Hanafi school, lived primarily during the 9th century CE.
Answer: False
Abu Hanifa, the founder of the Hanafi school, lived approximately from 699 to 767 CE, which is the late 7th and 8th centuries CE, not the 9th century.
The Hanafi school of jurisprudence originated in the city of Mecca.
Answer: False
The Hanafi school originated in Kufa, Iraq, not Mecca. Abu Hanifa established his legal school there.
Muhammad al-Shaybani was a principal disciple of Abu Hanifa, known for his prolific writings that solidified the school's doctrine.
Answer: True
Muhammad al-Shaybani was indeed a principal disciple of Abu Hanifa, and his extensive writings were crucial in systematizing and solidifying the Hanafi school's legal doctrine.
Abu Yusuf and Muhammad al-Shaybani were key disciples of Abu Hanifa who helped establish the school's doctrine.
Answer: True
Abu Yusuf and Muhammad al-Shaybani were indeed principal disciples of Abu Hanifa, and their extensive contributions were vital in systematizing and establishing the Hanafi school's doctrine.
Who is considered the founder of the Hanafi school of Islamic jurisprudence?
Answer: Abu Hanifa
Abu Hanifa is universally recognized as the founder of the Hanafi school of Islamic jurisprudence.
In which Iraqi city did the Hanafi school of jurisprudence primarily emerge?
Answer: Kufa
The Hanafi school of jurisprudence primarily emerged and developed in the city of Kufa, Iraq, where Abu Hanifa was based.
Which disciple of Abu Hanifa is noted in the source as being the most prolific and having an authoritative corpus of work?
Answer: Muhammad al-Shaybani
Muhammad al-Shaybani is identified as Abu Hanifa's most prolific disciple, whose writings formed an authoritative corpus that significantly shaped the Hanafi school's doctrine.
Hammad ibn Abi Sulayman held what relationship to Abu Hanifa, according to the source?
Answer: He was Abu Hanifa's teacher, whose teachings Abu Hanifa inherited.
Hammad ibn Abi Sulayman was Abu Hanifa's teacher, and Abu Hanifa's legal doctrine was largely derived from Hammad's teachings, which he attended for approximately 20 years.
The Hanafi school derives its legal rulings exclusively from the Quran and the Sunnah of Prophet Muhammad.
Answer: False
While the Quran and Sunnah are primary sources, the Hanafi school also utilizes scholarly consensus (*ijma*), analogical reasoning (*qiyas*), juristic discretion (*istihsan*), and customary practices (*urf*) in deriving legal rulings.
Abu Hanifa is credited with the systematic development and application of *ra'y* (reasoned opinion), which encompasses *qiyas* (analogical reasoning) and *istihsan* (juristic preference or discretion).
Answer: True
Abu Hanifa is recognized for systematizing the use of *ra'y*, which includes the methodologies of *qiyas* (analogical reasoning) and *istihsan* (juristic discretion), to derive legal rulings.
Compared to other Sunni schools, the Hanafi school utilizes *qiyas* (analogical reasoning) less frequently.
Answer: False
The Hanafi school is distinguished by its extensive and frequent application of *qiyas* (analogical reasoning) compared to other Sunni schools of law.
*Urf* (local customs) is considered a foundational source of law in the Hanafi school, often taking precedence over analogical reasoning (*qiyas*).
Answer: False
While *urf* is considered an ancillary source, it does not typically take precedence over *qiyas* or other primary sources. Its role is often integrated within the framework of *istihsan*.
The Hanafi school completely disregarded hadith in favor of analogical reasoning (*qiyas*).
Answer: False
The Hanafi school did not disregard hadith; rather, it integrated them with other sources like *qiyas* and *ra'y*. While criticized by some traditionists, hadith remained a crucial source.
In Hanafi legal theory, only *mutawatir* and *mashhur* hadith are considered capable of abrogating a Quranic verse.
Answer: True
Hanafi legal theory posits that only hadith transmitted through *mutawatir* (mass transmission) or *mashhur* (widespread transmission) are considered sufficiently authoritative to abrogate a verse from the Quran.
*Istihsan* permits Hanafi jurists to depart from a ruling derived through *qiyas* if it results in undue hardship or absurdity.
Answer: True
The principle of *istihsan* allows Hanafi jurists to deviate from a ruling established by *qiyas* (analogical reasoning) when such a ruling would lead to undue hardship, inequity, or absurdity, seeking a more equitable outcome.
*Dalalat al-nass* in Hanafi jurisprudence refers to analogical reasoning (*qiyas*) applied when the effective cause (*'illah*) is explicitly stated in the text.
Answer: False
*Dalalat al-nass* refers to the implicit indication or meaning derived from a text, often when the effective cause (*'illah*) is explicit. It is distinct from *qiyas*, which involves deducing the *'illah* and applying it analogically.
The Hanafi school's acceptance of *urf* (customary practices) limited its appeal to strictly Arab populations.
Answer: False
The Hanafi school's consideration of *urf* (customary practices) likely facilitated its adoption among diverse, non-Arab populations by allowing for the integration of local norms into the legal framework.
The Hanafi school's legal methodology, including extensive *qiyas*, hindered its ability to address new legal issues.
Answer: False
The Hanafi methodology, particularly its robust use of *qiyas* and *istihsan*, enabled the school to address a wide range of legal issues, including novel ones, and adapt to evolving circumstances.
Which of the following is not enumerated among the principal sources of Islamic law recognized by the Hanafi school, according to the provided material?
Answer: Tawatur (Mass Transmission of Hadith)
The principal sources listed for the Hanafi school include the Quran, Sunnah, Ijma, Qiyas, Istihsan, and Urf. Tawatur is a category of hadith transmission, not a primary source itself in this context.
The Hanafi school is particularly distinctive among Islamic legal schools for its extensive use of which method?
Answer: Qiyas (Analogical Reasoning)
The Hanafi school is renowned for its systematic and extensive application of *qiyas* (analogical reasoning) as a primary method for deriving legal rulings.
What is the function of *istihsan* within Hanafi legal theory?
Answer: To allow departure from *qiyas* when necessary to avoid hardship or absurdity.
*Istihsan* functions as juristic discretion within Hanafi law, permitting a departure from a ruling derived through *qiyas* when it would lead to undue hardship or an inequitable outcome.
According to Hanafi legal theory, which categories of hadith are considered capable of abrogating a Quranic verse?
Answer: *Mutawatir* and *mashhur* (famous) hadith.
Hanafi legal theory holds that only hadith transmitted through *mutawatir* or *mashhur* chains of transmission possess the requisite authority to abrogate a Quranic verse.
What is the role of the *'illah* (effective cause) in the Hanafi process of *qiyas*?
Answer: It is the shared characteristic justifying the extension of a ruling from an original case to a subsidiary case.
In *qiyas*, the *'illah* (effective cause) is the common characteristic between the original case (*asl*) and the subsidiary case (*far'*) that serves as the justification for extending the ruling from the former to the latter.
What is *urf* in the context of Hanafi jurisprudence?
Answer: Widely accepted customary practices.
*Urf* refers to widely accepted customary practices within a society, which the Hanafi school considers as an ancillary source of law.
How did the Hanafi school's consideration of *urf* (customary practices) likely impact its historical spread?
Answer: It facilitated its adoption among diverse populations by integrating local norms.
By incorporating *urf* (customary practices), the Hanafi school demonstrated flexibility and adaptability, which likely contributed to its widespread acceptance among diverse ethnic and cultural groups across the Muslim world.
Which of the following is considered an ancillary source of law in the Hanafi school, sometimes favored over *qiyas* as part of *istihsan*?
Answer: Local customs (*urf*)
Local customs (*urf*) are considered an ancillary source in Hanafi jurisprudence and can be favored over *qiyas* as part of the application of *istihsan*.
The Hanafi school's systematic approach, particularly its use of *ra'y* and *qiyas*, was instrumental in:
Answer: Deriving legal rulings for contemporary and novel situations.
The systematic methodology of the Hanafi school, employing *ra'y* and *qiyas*, proved instrumental in deriving legal rulings applicable to contemporary and novel situations, facilitating its adaptability.
The Hanafi school gained significant traction and spread under the patronage of the Umayyad Caliphate.
Answer: False
The Hanafi school's significant spread and establishment occurred primarily under the patronage of the Abbasid Caliphate and later empires, not the Umayyad Caliphate.
Transoxiana emerged as a vital center for classical Hanafi scholarship and the development of Maturidi theology.
Answer: True
The region of Transoxiana became a significant hub for classical Hanafi scholarship and was instrumental in the development of the Maturidi school of theology.
The Seljuk Empire's influence encouraged the westward migration of Hanafi scholars into regions like Syria and Anatolia.
Answer: True
The patronage of the Seljuk Empire played a significant role in facilitating the westward movement of Hanafi scholars, contributing to the school's spread into regions such as Syria and Anatolia.
Which empire's patronage significantly facilitated the westward spread of Hanafi scholars into regions like Syria and Anatolia?
Answer: Seljuk Empire
The Seljuk Empire's influence and patronage were instrumental in encouraging the westward migration of Hanafi scholars, thereby expanding the school's reach into regions like Syria and Anatolia.
The Ottoman Empire officially adopted Hanafism and codified its legal principles into the *Mecelle* during the 1870s.
Answer: True
The Ottoman Empire officially adopted the Hanafi school and codified its legal principles into the *Mecelle*, a comprehensive civil code, between 1869 and 1877.
The authoritative corpus known as 'zahir al-riwaya' primarily contains the personal legal opinions of Abu Hanifa himself.
Answer: False
The 'zahir al-riwaya' corpus primarily contains the authoritative legal opinions transmitted from Abu Hanifa's key disciples, particularly Muhammad al-Shaybani, rather than Abu Hanifa's personal opinions directly.
The *Mecelle*, codified by the Ottomans, was primarily a theological treatise rather than a legal code.
Answer: False
The *Mecelle* was a comprehensive codification of Hanafi jurisprudence, functioning as a civil code for the Ottoman Empire, not primarily a theological treatise.
In the Ottoman Empire, the *Şeyhülislam* served a minor role, primarily focused on ceremonial religious duties.
Answer: False
The *Şeyhülislam* held the highest religious and judicial authority in the Ottoman Empire, presiding over the imperial canon and playing a significant administrative role, not a minor ceremonial one.
The *imperial canon* in the Ottoman context was a compilation of legal texts that the religious hierarchy was mandated to consult.
Answer: True
The *imperial canon* was indeed a collection of legal texts that the Ottoman religious hierarchy was required to consult, influencing the practice of Hanafi jurisprudence within the empire.
The compilation known as *Al-Fatawa al-'Alamgiriyya* was commissioned by the Mughal emperor Aurangzeb.
Answer: True
The extensive compilation of Hanafi fatwas, *Al-Fatawa al-'Alamgiriyya*, was commissioned by the Mughal emperor Aurangzeb during the latter half of the 17th century.
The East India Company's Anglo-Muhammadan law in India was partly based on translations of the Maliki text *Al-Mudawwana*.
Answer: False
The East India Company's Anglo-Muhammadan law in India was notably based on translations and codifications of the Hanafi text *Hidayah*, not the Maliki text *Al-Mudawwana*.
The *Mecelle* marked a transition where jurisprudence became primarily controlled by the state rather than a decentralized community of scholars.
Answer: True
The promulgation of the *Mecelle* by the Ottoman Empire signified a shift towards state control over jurisprudence, moving away from the previously more decentralized authority of scholars.
Which major Islamic empire officially adopted Hanafism and codified its laws in the *Mecelle*?
Answer: Ottoman Empire
The Ottoman Empire officially adopted the Hanafi school and codified its legal principles into the *Mecelle* during the late 19th century.
The corpus known as 'zahir al-riwaya' holds significant authority in the Hanafi school because it contains:
Answer: Authoritative legal opinions transmitted from Abu Hanifa's key disciples.
The 'zahir al-riwaya' corpus is highly authoritative as it comprises the legal opinions transmitted from Abu Hanifa's principal students, particularly Muhammad al-Shaybani, which were considered definitive.
The compilation of Hanafi fatwas ordered by the Mughal emperor Aurangzeb is known as:
Answer: *Al-Fatawa al-'Alamgiriyya*
The comprehensive compilation of Hanafi fatwas commissioned by Emperor Aurangzeb is known as *Al-Fatawa al-'Alamgiriyya*.
Which influential Hanafi text was translated and partially codified, forming a basis for the East India Company's Anglo-Muhammadan law in India?
Answer: *Hidayah*
The *Hidayah*, a seminal Hanafi legal text, was translated and partially codified by the East India Company, influencing its system of Anglo-Muhammadan law in India.
The promulgation of the *Mecelle* by the Ottoman Empire signified:
Answer: The state's increasing control over jurisprudence.
The codification of the *Mecelle* represented a significant development where the state assumed greater control over the formalization and application of jurisprudence, previously more decentralized.
The doctrine of *zahir al-riwaya*, popularized by the Transoxianan Hanafi tradition, emphasizes the authority of:
Answer: Opinions transmitted from the school's founders' earliest disciples.
The *zahir al-riwaya* doctrine, particularly as developed in Transoxiana, posits that the legal opinions transmitted from Abu Hanifa's principal disciples hold the highest level of authority within the Hanafi school.
The East India Company's use of the *Hidayah* in India resulted in:
Answer: Its separation from its traditional commentarial context via translation and codification.
The translation and partial codification of the *Hidayah* by the East India Company for its legal system led to its separation from its rich traditional commentarial context.
What was the significance of the *Mecelle* in the history of the Ottoman Empire and Islamic law?
Answer: It represented a major codification of Hanafi jurisprudence and state control over law.
The *Mecelle* was a significant codification of Hanafi jurisprudence that also symbolized the Ottoman state's increasing control over legal matters, modernizing and standardizing law.
Traditionists (*ahl al-hadith*) generally praised the Hanafi school for its rigorous application of hadith texts over personal reasoning.
Answer: False
Traditionists (*ahl al-hadith*) often criticized the Hanafi school, arguing that it prioritized personal reasoning (*ra'y*) and analogical reasoning (*qiyas*) over the rigorous application of hadith.
The theological tradition that developed from the views of early Hanafi scholars is known as the ______ school.
Answer: Maturidi
The Maturidi school of theology developed directly from the theological perspectives of early Hanafi scholars, most notably Abu Mansur al-Maturidi.
What common criticism did traditionists (*ahl al-hadith*) direct towards the Hanafi school?
Answer: Prioritizing personal reasoning (*ra'y*) over hadith.
A frequent criticism from traditionists (*ahl al-hadith*) was that the Hanafi school placed undue emphasis on personal reasoning (*ra'y*) and analogical reasoning (*qiyas*), sometimes at the perceived expense of hadith.
How did the Hanafi school adapt to criticisms from traditionists regarding its use of reasoning?
Answer: By increasingly grounding its positions in hadith and adopting criticism methods.
In response to criticisms, the Hanafi school adapted by strengthening its reliance on hadith, adopting methods of hadith criticism, and refining its legal reasoning to be more demonstrably rooted in textual sources.
It is estimated that approximately three-quarters of the world's Muslims follow the Hanafi school.
Answer: False
Estimates suggest that the Hanafi school is followed by approximately one-third of the world's Muslims, making it the largest school but not three-quarters.
The Hanafi school is currently predominant in regions such as the Balkans, Central Asia, and South Asia.
Answer: True
The Hanafi school is indeed predominant in the Balkans, Central Asia, Turkey, the Levant, and South Asia, reflecting its historical spread and influence.
The Deobandi movement advocates for abandoning strict adherence (*taqlid*) to any specific legal school.
Answer: False
The Deobandi movement, in contrast to abandoning *taqlid*, emphasizes strict adherence (*taqlid*) to the Hanafi legal school, while also engaging deeply with hadith scholarship.
What is the estimated global following of the Hanafi school of law?
Answer: About one-third of all Muslims
The Hanafi school is the largest of the four Sunni schools, estimated to be followed by approximately one-third of the world's Muslim population.
Which geographical region is NOT mentioned in the source as a place where the Hanafi school is predominant today?
Answer: North Africa
The source lists the Balkans, Central Asia, Turkey, the Levant, and South Asia as regions where the Hanafi school is predominant. North Africa is not mentioned in this context.
What does *taqlid* mean in the context of the Deobandi movement mentioned in the source?
Answer: Strict adherence to a specific legal school, namely Hanafi.
In the context of the Deobandi movement, *taqlid* refers to the strict adherence to the Hanafi school of Islamic jurisprudence.