MSU Islamic Law & Jurisprudence Holy Quran Revelations & Understanding Q&A Essay

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  1. (a) What was the legal structure that existed in Arabia prior to the revelation of the Quran? (b) How did the revelation of the Quran affect the law of pre-Islamic Arabia? (c) and (d) When did the theory of usul-al-fiqh (Islamic Jurisprudence) develop and why? You must set forth your analysis and provide evidence from the assigned reading to support your arguments. (7 points)
  2. Please read the following Quranic verses and (a) explain in your opinion if the verse is manifest (zahir), explicit (nass), general (amm), specific (khass), literal (haqiqi), metaphorical (marjazi), definitive (qati) and/or speculative (zanni). Remember as we discussed in class a verse can have more than one of these characteristics. (b) Can legal or ethical guidelines be derived from the verse/s? (c) How does knowing the occasion of revelation impact your understanding?
  1. "I swear by the positions of the stars — a mighty oath, if you only knew — that this is truly a noble Qur'an in a protected Record that only the purified can touch, sent down from the Lord of all being" (The Qur'an, trans. M.A.S. Abdel Haleem, 56:75-81)

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ISLAMIC LAW AND JURISPRUDENCE
1a.
Before the Holy Quran's revelation, the most noteworthy of Arabia's political institutions
was the non-existence of any form's formal political organization. With exclusions of Yemen, no
regions of the Arabian Peninsula had any political institution at that time. The Arabs of that time
never accredited any form of authority but only their respective tribes' leaders. During this era,
the Arab society was divided into two main groups: the Sedentary ( Ahl al Wabar) and the city
inhabitants( Ahl al- Madar). These two groups had different political systems; the nomads used
chieftainship as a form of the political system, whereas the sedentary people applied kingship to
form their political institutions (Kamali NP). The political institutions of these tribes will be
analyzed separately.
Chieftainship
The tribe was the background where chieftainship was established. Blood relationship
was the basis for the formation of tribes. Descendants of the same blood relationship with their
common genealogy solidified them into a political and social unit. Different titles were given to
the tribes. On the root of land and tribe, leadership of chief was founded depending on those
factors. Camaraderie and incorporation of this type of rule were dependent on rankings political

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awareness. There were specific areas where chieftainship was established. These places were
water stations, agricultural fields, and food storage centers. These places were sources of
encouragement to the clansmen to accept the principles formed by the forefathers.
Kingdoms
Kingdoms were majorly in Yemen, Syria, and Iraq, where vegetation, water, and fertile
soil were abundant. Borders of the Arab peninsula were good lands in the formation of
kingdoms. Kingdoms in Yaman, the kingdom of Saba, were formed in the south of Arabia. The
north-western and western parts of the Arab peninsula consisted of kingdoms like Dayan,
Ghasasanah, and Palnyrenes. The kingdoms ruled the majority of land where resources were
surplus. The sultans were the heads of the domain, and their words were final
1B
When Prophet Muhammad (PBUH) was born, Qur'an was revealed to him around 610CE
(Bonderman 1172). The early Muslims started leading a life according to the instructions in the
BOOK. They obeyed the Book. The judicial system wholly changed as they made references to
the Book. Although the sharia law guided the individuals on how to lead their lives, it did not
provide a formal government system. The sharia law only gave instructions on what to do and
necessary punishments to persons who violated that law. As centuries passed, Islamic law was
formulated to help the Arab peninsula have a formal government system. After the formation of
Islamic law, territories were conquered, and a legal ruler to all those territories was elected to
govern the land's subjects. Sharia law was then used to provide equity in those nations. When the
last Prophet died, scholars started figuring what the sharia law implied.

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Q1C
Formation and development of Usul al-fiqh
Usul al-fiqh existed long enough before its codification. Fiqh and Usul al-fiqh have coexisted together. However, when the Prophet Muhammad (PBUH) was alive, there was no need
for codification for the two sciences. After his death, science's codification became relevant as
the need to teach the rest of the group in the entire generation (Fisher and Wood 256). It is
believed that the first work was done by Abu Yusuf, a former student to Utah Abu Hanifa;
however, his career never reached the current generation. There was an unusual timespan of
Usul al-fiqh by Al-shaffi in the times of 204/819. Scholars employed several methods in writing
the Usul al-fiqh which include, the approach of mutakallimun- the process depended on
formulating the principles and supporting them with rational proofs according to the substantive
law developed by the early imams (mujtahid).
There were many reasons for the codification and development of the Usul al-fiqh. One
of the many reasons includes historical benefits. Relating to historical services, its principles
enable Muslims to gain information on the fore-jurists' capacities and perspicacity and
methodologies in making legal conclusions (SITI FADLUN NP; Yahya NP). Though the above
information relates to historical matter, the story is of great importance to the people. It serves as
an example of the future and presents data to the forthcoming umma. Also, it adds scientific and
practical benefits; the jurist needs to derive rulings from very subjective and specific proofs;
Usul al-fiqh enables the jurists to make references to interpretations of data, thus creating a
concise judgment(Fisher and Wood). Nonetheless, it was essential to develop the science, to
benefit the umma relating ijtihad, the science is critical in making straightforward ruling without

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arguments whatsoever. Knowledge of science is a communal obligation as it shows the righteous
ways of living a life within the framework.
Q2. Analysis of surah waqiah verse 75-81
Verse 75 is metaphorical as it relates to the stars as part of the oath statement. It is
relevant to note that the phrase used here in verse relates to residual place and the star's motions.
Since the oath made in verse is 75 is taken to the path of celestial bodies is significant to them.
Verse 75 is not general in terms as it explains the oath in specificity as an oath to the stars is
made. Verse 76 is very literal as it says… "If you but know." The Arabic verbal used here clearly
shows how humans have failed to comprehend the verse fully. The poem utilizes imagery
language as the era of witlessness is very extraordinary. To understand the verse, deep
considerations should be put in place as misunderstandings can arise (Guraya 328).
Verse 77, the Arabic word used here, elicits how the Qur'an is excellent. The Qur'an
verse is communicating that blessed verses are the deific revelations showing originality and
greatness and how their information implies that Allah revealed them to man. It offers excellent
qualities in the usage of rhetorical figures and eloquence in demonstrating how Allah is a
perfectionist and relates to nature's beauty. Here, Qur'an portrays Allah as a derivation of
revelation and the backbone to the latter. Verse 78, the blessed verse, shows the attribute of the
Holy Book. The point here, deific sapience is free from any sources of errors or any form of
alterations.
Verse 79 continues to describe the attributes for the holy Qur'an, following the legal
implications displayed by the infallible imams; several scholar exegetes say that the Book should
not be touched if impure. Impure meaning, persons who have not done major and minor
ablutions. However, different opinions hold that the verse addresses the pure angels who act as

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servants to the Book. Here, the poem is specific as it addresses only uninfected persons who can
touch the Book. Whereas others relate that only pure persons can comprehend its understanding.
Verse 80, here the blessed verse entails that minimum purity is required to learn the
Book's meaning and seek the spirit of truth. The poem is definitive. The same verse relates to the
previous verse as purity is a significant concern. Verse 81, finally, the question of purity is
echoed on by this verse. The point elicited from the Book, individuals who have purified
themselves and presented themselves to divine revelation relating to the spirit of truthfulness will
attain guidance. As one continues purifying their souls, even more, they achieve the virtue of
fearing God.
2B. Ethical guidelines derived from the verse.
There are ethical guidelines in the mentioned verses that can help one attain a full level of
comprehending what the Qur'an is saying. First of all, purity has been a question of concern, as
the Book has emphasized it. Keeping pure is beneficial in maintaining a meaningful life in the
Islam world. Having purified oneself opens realms both to the spiritual world and the real world.
God-fearing attribute is gained whenever the reader attains deep comprehension of the Book.
Another ethical guideline derived from the verse, the Book should only be accessed by the reader
or anyone, but if they are pure. The reader can only be pure if they performed major ablution or
minor ablutions (Guraya, 328). Therefore, the Qur'an should only be accessed when one is
purified as it contains Allah's utterances.

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2c
Knowing what will happen on the day of resurrection strongly affects how I interpret all
the activities that run in my day to day life. In this surah, Waq'iah, the chapter divides individuals
into three units; individual near God, individuals standing on the right, and those on the extreme
left. Surplus evidence is given in the surah, enabling each individual to make the right decisions
in their lives. If there is life after death, I would want to be efficacious in the next realm to come.
Knowing the facts of revelations impound my way of judgment as I would prefer at all times to
be righteous.
Q3
Comparison. The three translations talk about the same thing. The context is about Satan's evil
doings. It shows how Satan wants to create enmity among people to separate them from one
another. Also, the three translations show how evil-doing will separate men from God. They all
show how evil deeds will pull one from their prayers. They all relate by talking about idolatry
practices. Finally, the three translations show how those deeds will stir up the virtues of jealousy
and hatred among people.
Contrast. The way how those translations portray the traits vary from one another. For instance,
translation one talks about intoxicants, translation two talks about wine, whereas translation 3
relates to liquor. The question asked are very different from one another.
Q4A
It is essential to understand when and why a verse of the Quran was revealed as it
impounds more understanding and comprehension of the subject matter. For instance, the three
poems were admitted to the Prophet when liquor was not haram, but Allah wanted to make

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liquor haram, not at one stop but slowly make it haram; most caliphs were using alcohol then. It
is essential to understand why the verse was revealed that liquor could make one say things
during prayer; thus, Allah said one could only make prayers if they were pure and not under the
influence of alcohol.
4b.
The theory of graduality entails how a particular thing came to be finalized by Allah. The
approach is relevant in analyzing why specific why is revealed by Allah. For instance, liquor was
not haram, but with time as verses were revealed to Allah'...


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