Social System
Results
#1. Performing acts of worship for the sake of being seen is termed:
Riya is ostentation in worship, performing acts for human praise. It is described as a subtle form of shirk.
#2. The Quranic provision that a daughter receives half a son’s share is understood in relation to:
Islamic law places the burden of maintenance on male relatives. The differential share is explained by this corresponding obligation.
#3. Rights owed to Allah in Islamic teaching are termed:
Huquq Allah are the rights of Allah such as worship. Huquq al-Ibad are the rights owed to fellow human beings.
#4. Islamic teaching holds that violations of the rights of people require:
Wrongs against people require both repentance and redress to the injured party. This distinguishes them from purely devotional lapses.
#5. The rights of parents in Islamic teaching are emphasised in the Quran immediately after:
Several verses pair the command of worship with kindness to parents. This indicates the weight given to filial duty.
#6. The Quranic verse permitting plural marriage is conditioned upon:
Surah An-Nisa permits plurality conditioned on justice, and states that if one fears injustice, then one. The condition is central to the ruling.
#7. Arrogance in Islamic ethics is termed:
Kibr denotes arrogance and disdain for others. Hadith describe it as rejecting truth and looking down on people.
#8. Hoarding of essential commodities to raise prices is prohibited under the term:
Ihtikar is the withholding of essential goods to inflate prices. Hadith prohibit the practice.
#9. The consent of the woman in an Islamic marriage is:
Hadith establish that a woman’s consent is required. A marriage contracted against her will may be annulled.
#10. Sincerity of intention in worship is termed:
Ikhlas is sincerity, performing acts purely for Allah. It is a condition for the acceptance of worship.
#11. Public office in Islamic teaching is regarded as:
Office is treated as amanah, a trust for which the holder is accountable. Hadith warn against seeking office for personal gain.
#12. The Quranic principle regarding racial and ethnic diversity is that peoples were made into nations and tribes:
Surah Al-Hujurat states that diversity exists for mutual recognition. It concludes that honour rests on piety.
#13. The Farewell Sermon declared the sanctity of a Muslim’s:
The Farewell Sermon declared these three inviolable. The principle underlies Islamic criminal and civil law.
#14. The practice of female infanticide prevalent in pre-Islamic Arabia was:
Surah At-Takwir condemns the practice, describing the buried girl being questioned. Islam abolished it entirely.
#15. Truthfulness in Islamic ethics is termed:
Sidq denotes truthfulness in speech and conduct. It is repeatedly commanded in the Quran.
#16. Surah Al-Maidah equates saving a single life with:
The same verse states that saving one life is as saving all humanity. It establishes the sanctity of human life.
#17. Backbiting, prohibited in the Quran, is termed:
Ghibah is mentioning something about a person in their absence which they would dislike. Surah Al-Hujurat prohibits it.
#18. The Quranic instruction to enjoin good and forbid wrong is termed:
This principle requires enjoining right and forbidding wrong within one’s capacity. Hadith specify gradation by hand, tongue and heart.
#19. The Quran instructs that enmity toward a people should not lead to:
Surah Al-Maidah commands that hatred of a people must not cause injustice. The verse links justice directly to piety.
#20. Justice in Islamic teaching is required even when it operates against:
Surah An-Nisa commands standing firmly for justice even against oneself or close kin. Impartiality is treated as an absolute requirement.
#21. Jihad in Islamic teaching encompasses:
The term covers striving against one’s own base inclinations, striving through speech and wealth, and armed defence under defined conditions.
#22. The Quranic objection to concentration of wealth is expressed in Surah Al-Hashr, which states that wealth should not circulate only among:
Surah Al-Hashr states that wealth should not circulate solely among the wealthy. The verse underpins Islamic distributive principles.
#23. The Quranic principle governing the commencement of hostilities is that Muslims should:
Surah Al-Baqarah commands fighting those who fight and prohibits transgression. The verse establishes restraint as a governing principle.
#24. Treaties and covenants in Islamic law must be:
The Quran repeatedly commands fulfilment of covenants. The Treaty of Hudaybiyyah illustrates adherence even on unfavourable terms.
#25. Islamic teaching regarding wealth holds that ultimate ownership belongs to:
Islamic economic thought treats wealth as a trust from Allah. Human ownership carries corresponding obligations.
#26. Armed jihad in classical Islamic law requires authorisation by:
Classical jurisprudence requires that armed conflict be declared by legitimate authority. Individual or group action outside this is not recognised.
#27. The Islamic economic system prohibits riba, gharar and:
The three principal prohibitions in transactions are riba, gharar and maysir. Lawful trade and partnership are encouraged.
#28. A woman’s right to own and dispose of property in Islamic law is:
A woman retains independent ownership of her property after marriage. Her earnings and inheritance remain her own.
#29. The Quranic verse stating there is no compulsion in religion establishes the principle of:
The verse in Surah Al-Baqarah establishes that faith cannot be coerced. It is frequently cited in discussions of religious liberty.
#30. The Quranic term jihad literally means:
Jihad derives from a root meaning to strive or exert effort. Its Quranic usage encompasses several forms of striving.
#31. The rights of neighbours are emphasised in a report stating that Jibril repeatedly counselled the Prophet concerning:
The report indicates Jibril so frequently enjoined kindness to neighbours that the Prophet thought they might inherit. It establishes the weight of neighbourly rights.
#32. Gratitude to Allah is expressed by the term:
Shukr denotes gratitude for divine favours. The Quran links increase in blessing to gratitude.
#33. Islamic commercial ethics require disclosure of defects in goods because concealment constitutes:
The Prophet prohibited concealing defects, stating that one who deceives is not of us. Disclosure is required in sale.
#34. Rights owed to fellow human beings are termed:
Huquq al-Ibad are obligations toward other people. Scholars note that these are not forgiven without the wronged party’s pardon.
#35. The killing of an innocent person is equated in Surah Al-Maidah with:
Surah Al-Maidah equates unjust killing of one person with killing all humanity. The verse also equates saving a life with saving all.
#36. The Quranic verse condemning female infanticide appears in Surah:
Surah At-Takwir refers to the buried infant girl being asked for what sin she was killed. The passage abolished a prevalent practice.
#37. Corruption and bribery in Islamic ethics are:
Hadith condemn both the giver and the receiver of a bribe. Public office is treated as a trust.
#38. A woman’s right to inherit in Islamic law was significant historically because:
The Quranic shares gave women a fixed entitlement where custom had denied it. This was a substantial reform of existing practice.
#39. The Quranic instruction regarding an enemy inclining to peace is that Muslims should:
Surah Al-Anfal instructs inclining toward peace when the opposing side does so. The verse establishes a preference for settlement.
#40. The rights of orphans are safeguarded in the Quran through prohibition of:
Surah An-Nisa warns severely against consuming orphans’ property. Guardians must preserve and return it.
#41. Islamic social teaching regards the poor as having in the wealth of the rich:
The Quran describes a known right for the needy in the wealth of the affluent. Zakat institutionalises this claim.
#42. The rights of servants and employees in Islamic teaching include:
A well-known hadith commands prompt payment of wages. Delay in payment without cause is treated as injustice.
#43. The Prophet’s teaching regarding the raising of daughters indicates:
Hadith describe substantial reward for one who raises daughters well. The teaching countered prevailing attitudes.
#44. Trustworthiness and the discharge of trusts is termed:
Amanah denotes trustworthiness and fulfilling what is entrusted. The Quran commands returning trusts to their owners.
#45. Talebearing that causes discord between people is termed:
Namimah is conveying speech between people to create enmity. Hadith warn severely against it.
#46. Non-Muslim citizens of an Islamic state historically held the status of:
Dhimmi status guaranteed protection of life, property and worship. Obligations included the jizyah in place of military service.
#47. The Prophet described his mission in relation to character as:
A well-known report states that he was sent to perfect noble character. Ethics is thus central to the prophetic mission.
#48. Islamic teaching on the treatment of animals requires:
Hadith command kindness to animals and prohibit cruelty. Reports mention both reward for mercy and punishment for cruelty.
#49. The maximum number of wives permitted at one time under Islamic law is:
Surah An-Nisa limits the number to four, subject to the condition of justice. Pre-Islamic practice had been unlimited.
#50. Abu Bakr’s instructions to his armies prohibited the destruction of:
Abu Bakr instructed commanders not to destroy crops, fruit trees or monastic buildings. The instructions form part of Islamic rules of engagement.
#51. The Quran states regarding plural marriage that if one fears one cannot deal justly, then:
Surah An-Nisa directs marrying only one where justice cannot be assured. Scholars treat justice as an enforceable condition.
#52. The seeking of knowledge in Islamic teaching is described as obligatory upon:
Reports establish the seeking of knowledge as an obligation upon every Muslim. Education of both sexes is encouraged.
#53. Suicide is regarded in Islamic teaching as:
Suicide is prohibited in the Quran and hadith without exception. The prohibition is treated as absolute.
#54. Striving against one’s own base desires is described in Islamic literature as:
Jihad an-Nafs is the struggle against one’s own lower inclinations. Scholars have discussed the grading of reports contrasting greater and lesser jihad.
#55. The Charter of Madinah is significant in Islamic social thought because it:
The charter regulated relations among Muslims, Jews and others in Madinah. It is cited as an early model of pluralist governance.
#56. The Quranic instruction regarding parents in old age prohibits even:
Surah Al-Isra prohibits even a word of irritation toward aged parents. It commands gentle speech and humility.
#57. Surah Al-Hujurat prohibits mockery, suspicion, spying and:
Surah Al-Hujurat prohibits mockery, insulting nicknames, suspicion, spying and backbiting. It is a foundational text of Islamic social ethics.
#58. A woman’s financial obligation toward household maintenance in Islamic law is:
Nafaqah is the husband’s obligation regardless of the wife’s wealth. She is not obliged to spend her property on maintenance.
#59. Islamic teaching on the treatment of wives is summarised in the Prophet’s statement that the best of people are:
A well-known hadith states that the best of you are those best to their families. It is frequently cited in discussions of family ethics.
#60. The institution of waqf serves the social purpose of:
A waqf dedicates property so its benefit continues indefinitely. Mosques, schools and hospitals were commonly endowed.
#61. The killing of non-combatants in armed conflict is under Islamic rules of war:
The Prophet prohibited killing women, children, the elderly and other non-combatants. Abu Bakr reiterated these instructions to his commanders.
#62. Marriage in Islamic law is classified as a:
Nikah is a contract requiring offer, acceptance and witnesses. It creates enforceable rights on both sides.
#63. Zakat functions within the Islamic economic system principally as an instrument of:
Zakat transfers wealth from those above nisab to specified categories of need. It addresses concentration of wealth.
#64. Slander involving a false accusation is termed:
Buhtan is a false accusation, distinguished from ghibah which concerns true but unwelcome disclosure. Both are prohibited.
#65. Envy that wishes the loss of another’s blessing is termed:
Hasad is resentful envy at another’s blessing. It is distinguished from ghibtah, which is permissible aspiration.