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its moral commands possess supreme authority rather than merely reflecting human insight."},{"text":"It is the inspired interpretation of Muhammad.","correct":false,"explanation":"Treating the text as Muhammad’s interpretation confuses revelation with human authorship. The Qur'an is authoritative because it is regarded as the literal, uncreated Word of God."},{"text":"It is the agreed tradition of Muslim scholars.","correct":false,"explanation":"Scholarly consensus is known as Ijma and has secondary authority. The Qur'an is ultimate because Muslims regard it as the literal, uncreated Word of God."},{"text":"It is the recorded example of Muhammad’s conduct.","correct":false,"explanation":"Muhammad’s conduct belongs to the Sunnah, which helps interpret moral duties. The Qur'an has ultimate authority as the literal, uncreated Word of God."}]},{"id":"77c000ec-e5bb-4b34-8e3c-f351936e3a33","cardType":"cloze","points":null,"front":"Shari'ah represents Allah's perfect will for conduct and is derived from the [ ] and the [ ].","back":"Shari'ah represents Allah's perfect will for conduct and is derived from the Qur'an and the Sunnah.","mcqOptions":[{"text":"Shari'ah represents Allah's perfect will for conduct and is derived from the Qur'an and the Sunnah.","correct":true,"explanation":"The Qur'an provides divine revelation, while the Sunnah supplies Muhammad’s authoritative example. Together they are the primary foundations from which Shari'ah is derived."},{"text":"Shari'ah represents Allah's perfect will for conduct and is derived from the Qur'an and the secular law.","correct":false,"explanation":"Secular law is created by human institutions and is not a primary source of Shari'ah. Its primary foundations are the Qur'an and the Sunnah."},{"text":"Shari'ah represents Allah's perfect will for conduct and is derived from the natural law and the Sunnah.","correct":false,"explanation":"Natural law is associated especially with rational moral traditions rather than Islamic revelation. Shari'ah is derived primarily from the Qur'an and the Sunnah."},{"text":"Shari'ah represents Allah's perfect will for conduct and is derived from the human reason and the social custom.","correct":false,"explanation":"This replaces revealed authority with human judgement and convention. Although reasoning and custom may have limited roles, the primary sources of Shari'ah are the Qur'an and Sunnah."}]},{"id":"3eeadb14-94f7-4953-b49a-1f826632a955","cardType":"basic","points":2,"front":"How do the Hadith and Sunnah guide Muslim moral decisions?","back":"They record Muhammad's sayings, actions and approvals as moral exemplar.","mcqOptions":[{"text":"They record Muhammad's sayings, actions and approvals as moral exemplar.","correct":true,"explanation":"Hadith reports preserve accounts of Muhammad’s words, deeds and tacit approvals, while the Sunnah expresses his example as a practical model for Muslim moral conduct."},{"text":"They record Muhammad's visions, prophecies and miracles as moral exemplar.","correct":false,"explanation":"Focusing on visions and miracles mistakes the purpose of these sources. Hadith and Sunnah guide conduct by preserving Muhammad’s sayings, actions and approvals as a moral exemplar."},{"text":"They record Muhammad's laws, punishments and conquests as moral exemplar.","correct":false,"explanation":"This narrows Muhammad’s example to political and legal activity. Hadith and Sunnah guide moral decisions more broadly through records of his sayings, actions and approvals."},{"text":"They record Muhammad's doubts, errors and retractions as moral exemplar.","correct":false,"explanation":"Islamic tradition does not treat a collection of Muhammad’s errors as its moral model. Hadith and Sunnah preserve his sayings, actions and approvals for ethical guidance."}]},{"id":"8b810efd-f061-42bf-90c0-e48bfd9ac303","cardType":"basic","points":1,"front":"When can Ijma be used in Islamic jurisprudence?","back":"When the Qur'an and Sunnah are not explicitly clear.","mcqOptions":[{"text":"When the Qur'an and Sunnah are not explicitly clear.","correct":true,"explanation":"Where the primary sources do not give an explicit ruling, qualified scholars may use Ijma, or consensus, to establish an authoritative judgement for the Muslim community."},{"text":"When the Qur'an and Sunnah directly contradict each other.","correct":false,"explanation":"Ijma does not resolve an assumed contradiction between Islam’s primary sources. It is used when the Qur'an and Sunnah do not provide an explicitly clear ruling."},{"text":"When the Qur'an and Sunnah give an explicit command.","correct":false,"explanation":"A clear command from the primary sources does not require scholarly consensus to replace it. Ijma applies when the Qur'an and Sunnah are not explicitly clear."},{"text":"When the Qur'an and Sunnah are rejected by society.","correct":false,"explanation":"Public rejection does not authorise scholars to override revelation through consensus. Ijma is used when the Qur'an and Sunnah do not state the ruling explicitly."}]},{"id":"89b0d268-047f-40e2-907d-9f1920b1037e","cardType":"cloze","points":null,"front":"In Qiyas, a new case is compared with an established ruling through a shared [ ].","back":"In Qiyas, a new case is compared with an established ruling through a shared 'Illah.","mcqOptions":[{"text":"'Illah","correct":true,"explanation":"The 'Illah is the effective cause or underlying rationale shared by the established ruling and the new case, allowing an analogous judgement to be made."},{"text":"Fatwa","correct":false,"explanation":"A fatwa is a legal opinion issued by a qualified scholar, not the shared rationale used in analogy. In Qiyas, that linking feature is the 'Illah."},{"text":"Ijma","correct":false,"explanation":"Ijma means scholarly consensus and is a distinct method of jurisprudence. The shared effective cause connecting two cases in Qiyas is called the 'Illah."},{"text":"Hadith","correct":false,"explanation":"A Hadith is a report about Muhammad’s words or conduct, rather than the common rationale in analogical reasoning. The shared feature in Qiyas is the 'Illah."}]},{"id":"da3687e4-3a05-41b9-9986-3adfa5c3669e","cardType":"basic","points":1,"front":"What is Ijtihad used for in modern Islamic ethics?","back":"Finding rulings for novel issues through independent intellectual effort.","mcqOptions":[{"text":"Finding rulings for novel issues through independent intellectual effort.","correct":true,"explanation":"Ijtihad enables qualified scholars to apply Islamic principles through disciplined independent reasoning when modern or unprecedented ethical questions lack an explicit traditional ruling."},{"text":"Replacing rulings on traditional issues through independent intellectual effort.","correct":false,"explanation":"Ijtihad is not a licence to discard established rulings simply because they are traditional. It primarily seeks rulings for novel issues through qualified independent reasoning."},{"text":"Finding rulings for personal preferences through independent intellectual effort.","correct":false,"explanation":"Independent reasoning must be disciplined by Islamic sources and legal principles, not individual preference. Ijtihad is used to derive rulings for novel ethical issues."},{"text":"Rejecting rulings for modern problems through independent intellectual effort.","correct":false,"explanation":"Ijtihad addresses rather than rejects modern problems. Qualified scholars use independent intellectual effort to determine how Islamic principles apply to novel issues."}]},{"id":"47e6b756-4abd-434d-b9d4-2932b5b68fdb","cardType":"basic","points":2,"front":"Why does Islamic ethics appear deontological at first glance?","back":"Actions are right or wrong because Allah commands or forbids them.","mcqOptions":[{"text":"Actions are right or wrong because Allah commands or forbids them.","correct":true,"explanation":"This resembles deontological ethics because moral status depends on obedience to binding divine commands and prohibitions, rather than being determined solely by an action’s consequences."},{"text":"Actions are right or wrong because they maximise pleasure and minimise pain.","correct":false,"explanation":"Judging actions by pleasure and pain describes a consequentialist approach such as utilitarianism. Islamic ethics appears deontological because Allah’s commands and prohibitions establish duties."},{"text":"Actions are right or wrong because society approves or condemns them.","correct":false,"explanation":"Basing morality on social approval amounts to ethical relativism or conventionalism. Islamic ethics initially appears deontological because actions are governed by Allah’s commands and prohibitions."},{"text":"Actions are right or wrong because individuals freely choose their own values.","correct":false,"explanation":"Self-created values resemble existentialist autonomy rather than Islamic duty. Islamic ethics appears deontological because Allah’s revealed commands and prohibitions determine what believers ought to do."}]},{"id":"947de46c-1a00-4e82-8f23-d50d46693c2c","cardType":"cloze","points":null,"front":"Kant calls obedience to external religious authority [ ], while Islam grounds duty in [ ].","back":"Kant calls obedience to external religious authority heteronomous, while Islam grounds duty in divine revelation.","mcqOptions":[{"text":"Kant calls obedience to external religious authority heteronomous, while Islam grounds duty in divine revelation.","correct":true,"explanation":"For Kant, externally imposed religious commands are heteronomous because they do not arise from autonomous reason. Islam, by contrast, understands moral duty as grounded in Allah’s revelation."},{"text":"Kant calls obedience to external religious authority autonomous, while Islam grounds duty in divine revelation.","correct":false,"explanation":"Kantian autonomy means rational agents legislate moral law for themselves, not that they obey an external authority. He calls such religious obedience heteronomous, while Islam grounds duty in revelation."},{"text":"Kant calls obedience to external religious authority heteronomous, while Islam grounds duty in human preference.","correct":false,"explanation":"The Kantian term is accurate, but Islam does not base duty on subjective preference. Islamic moral obligations are grounded in divine revelation, especially the Qur'an and Sunnah."},{"text":"Kant calls obedience to external religious authority categorical, while Islam grounds duty in social convention.","correct":false,"explanation":"“Categorical” describes the unconditional character of Kantian moral imperatives, not externally imposed obedience. Kant calls that heteronomous, while Islam grounds moral duty in divine revelation."}]},{"id":"5dbee710-3bfb-4a5f-8e86-c1ef6aa4a9bd","cardType":"basic","points":2,"front":"Why is moral action for heaven or fear of hell a tension with Kant?","back":"Kant requires action for duty's sake, not reward or fear.","mcqOptions":[{"text":"Kant requires action for duty's sake, not reward or fear.","correct":true,"explanation":"Kant judges an action morally worthy when it is motivated by duty and respect for the moral law, rather than by expected reward or fear of punishment."},{"text":"Kant requires action for happiness's sake, not duty or law.","correct":false,"explanation":"This confuses Kantian ethics with a goal-based theory. Kant requires action for duty's sake, because seeking happiness does not give an action moral worth."},{"text":"Kant requires action for salvation's sake, not reason or duty.","correct":false,"explanation":"This replaces Kant's rational moral motivation with a religious goal. Kant requires action for duty's sake, independently of salvation, reward or fear."},{"text":"Kant requires action for society's sake, not principle or reason.","correct":false,"explanation":"This mistakes social benefit for Kant's basis of morality. Kant requires action for duty's sake, following rational moral law rather than pursuing beneficial consequences."}]},{"id":"426675b0-8b6f-40ce-b347-a8e3e0c01f97","cardType":"cloze","points":null,"front":"Islam has a teleological dimension through [ ] and the [ ].","back":"Islam has a teleological dimension through Maslahah and the Maqasid al-Shariah.","mcqOptions":[{"text":"Islam has a teleological dimension through Maslahah and the Maqasid al-Shariah.","correct":true,"explanation":"Maslahah concerns public welfare, while the Maqasid al-Shariah are the higher objectives of Islamic law. Both allow ethical reasoning to consider divinely ordered purposes and outcomes."},{"text":"Islam has a teleological dimension through Ijtihad and the Qiyas.","correct":false,"explanation":"Ijtihad and Qiyas are methods of legal reasoning, not the welfare and higher objectives that give Islamic ethics its teleological dimension. The correct terms are Maslahah and Maqasid al-Shariah."},{"text":"Islam has a teleological dimension through Shura and the Sunnah.","correct":false,"explanation":"Shura means consultation and the Sunnah records Muhammad's authoritative example; neither pair specifically expresses ethical ends. The teleological dimension comes through Maslahah and Maqasid al-Shariah."},{"text":"Islam has a teleological dimension through Ummah and the Five Pillars.","correct":false,"explanation":"The Ummah is the Muslim community and the Five Pillars are central religious practices, rather than principles focused on ethical purposes. The correct terms are Maslahah and Maqasid al-Shariah."}]},{"id":"5d3e6243-f726-4357-b74d-10930be083d6","cardType":"basic","points":3,"front":"How does Islam define the ultimate good differently from Bentham?","back":"

Bentham: pleasure and reduced pain.
Islam: Falah - well-being aligned with Allah.

","mcqOptions":[{"text":"

Bentham: pleasure and reduced pain.
Islam: Falah - well-being aligned with Allah.

","correct":true,"explanation":"Bentham's utilitarianism identifies good with maximising pleasure and minimising pain. Islam understands the ultimate good as Falah, a fuller flourishing grounded in obedience and alignment with Allah."},{"text":"

Bentham: virtue and rational balance.
Islam: Eudaimonia - flourishing through civic life.

","correct":false,"explanation":"These ideas belong mainly to Aristotelian virtue ethics, not Bentham or Islam. Bentham prioritises pleasure and reduced pain, whereas Islam seeks Falah aligned with Allah."},{"text":"

Bentham: duty and universal law.
Islam: Autonomy - freedom from divine commands.

","correct":false,"explanation":"Duty and universal law are Kantian ideas, while Islamic ethics does not define goodness as freedom from divine command. Bentham values pleasure; Islam's ultimate good is Falah."},{"text":"

Bentham: salvation and divine approval.
Islam: Pleasure - maximised for the majority.

","correct":false,"explanation":"This reverses the two approaches and misrepresents both. Bentham defines good through pleasure and reduced pain, while Islam seeks Falah, well-being aligned with Allah."}]},{"id":"35494ea8-d38e-457e-8285-ad39d60148fa","cardType":"basic","points":2,"front":"Why can a clear Qur'anic prohibition (Nass) not be ignored for utility?","back":"The end does not justify violating divine command.","mcqOptions":[{"text":"The end does not justify violating divine command.","correct":true,"explanation":"A clear Qur'anic prohibition has divine authority, so desirable consequences cannot override it. Islamic ethical reasoning operates within the limits established by explicit revelation."},{"text":"The end always justifies violating divine command.","correct":false,"explanation":"This adopts an unrestricted consequentialist approach that Islam rejects. A clear Qur'anic prohibition remains binding, so the end does not justify violating divine command."},{"text":"The majority may permit violating divine command.","correct":false,"explanation":"This mistakes popular agreement for a source able to overrule revelation. A majority cannot cancel a clear Nass; the end does not justify violating divine command."},{"text":"The ruler may require violating divine command.","correct":false,"explanation":"Political authority is not above an explicit Qur'anic command. A ruler cannot make a prohibited act morally permissible merely for utility, because the end does not justify the violation."}]},{"id":"34f073ed-c8c4-4d95-8c2a-7dc532ff9dba","cardType":"cloze","points":null,"front":"Aristotle's Golden Mean resembles Islamic [ ], meaning moderation or the middle path.","back":"Aristotle's Golden Mean resembles Islamic Wasat, meaning moderation or the middle path.","mcqOptions":[{"text":"Wasat","correct":true,"explanation":"Wasat refers to moderation, balance or the middle path in Islam. It therefore closely resembles Aristotle's Golden Mean between the extremes of excess and deficiency."},{"text":"Tazkiyah","correct":false,"explanation":"Tazkiyah means purification or development of the soul, rather than moderation between extremes. The Islamic concept resembling Aristotle's Golden Mean is Wasat."},{"text":"Maslahah","correct":false,"explanation":"Maslahah means welfare or public interest and is used in ethical and legal reasoning. The term for moderation or the middle path is Wasat."},{"text":"Falah","correct":false,"explanation":"Falah refers to success, flourishing or well-being aligned with Allah, not the mean between extremes. The correct term for moderation is Wasat."}]},{"id":"e4a9bb5c-a8c1-4fcb-8e5d-b566e84b3815","cardType":"basic","points":1,"front":"What faculties must the soul balance in Al-Ghazali's virtue ethics?","back":"Reason, anger and desire.","mcqOptions":[{"text":"Reason, anger and desire.","correct":true,"explanation":"Al-Ghazali teaches that virtue requires reason to govern and harmonise anger and desire. Imbalance produces vice, while proper balance contributes to purification of the soul."},{"text":"Faith, hope and charity.","correct":false,"explanation":"These are traditionally identified as Christian theological virtues, not Al-Ghazali's faculties of the soul. His account requires balance between reason, anger and desire."},{"text":"Pleasure, pain and utility.","correct":false,"explanation":"These terms belong to utilitarian calculations associated with Bentham, rather than Al-Ghazali's psychology. The soul must balance reason, anger and desire."},{"text":"Body, mind and society.","correct":false,"explanation":"This is a general division of human experience, not Al-Ghazali's specific account of the soul's faculties. He identifies reason, anger and desire as requiring balance."}]},{"id":"cf359177-11f9-4cef-aeb0-8e48e17e2a88","cardType":"basic","points":3,"front":"How does the Islamic goal of virtue differ from Aristotle's?","back":"

Aristotle: eudaimonia in civic life.
Islam: Tazkiyah, submission and afterlife reward.

","mcqOptions":[{"text":"

Aristotle: eudaimonia in civic life.
Islam: Tazkiyah, submission and afterlife reward.

","correct":true,"explanation":"Aristotle's virtues aim at eudaimonia through rational flourishing within the polis. Islamic virtue aims at Tazkiyah, involving purification, submission to Allah and ultimate accountability in the afterlife."},{"text":"

Aristotle: salvation through divine grace.
Islam: Eudaimonia, autonomy and civic honour.

","correct":false,"explanation":"This reverses and distorts the traditions: Aristotle does not base virtue on divine salvation, and Islam does not make autonomy its goal. Aristotle seeks eudaimonia; Islam seeks Tazkiyah."},{"text":"

Aristotle: pleasure through calculated utility.
Islam: Maslahah, happiness and earthly success.

","correct":false,"explanation":"Calculated pleasure is associated with Bentham, not Aristotle, while Maslahah is public welfare rather than the ultimate goal of virtue. Aristotle seeks eudaimonia; Islam seeks Tazkiyah."},{"text":"

Aristotle: duty through universal reason.
Islam: Wasat, independence and present reward.

","correct":false,"explanation":"Universal duty is Kantian, not Aristotle's goal, and Wasat describes moderation rather than the final aim of Islamic virtue. Aristotle seeks eudaimonia; Islam seeks Tazkiyah and submission."}]},{"id":"5091062a-22c6-49b1-89b8-45ddb8ddca96","cardType":"basic","points":2,"front":"When may abortion be permitted in Islamic ethics?","back":"In limited cases before ensoulment, e.g. mother's life at risk.","mcqOptions":[{"text":"In limited cases before ensoulment, e.g. mother's life at risk.","correct":true,"explanation":"Many Islamic approaches permit abortion only under restricted circumstances, particularly before ensoulment, with serious danger to the mother's life providing a central justification."},{"text":"In all cases before ensoulment, e.g. preference about family size.","correct":false,"explanation":"The period before ensoulment does not make abortion automatically permissible, and personal preference is generally insufficient. Permission is limited to serious cases, such as risk to the mother's life."},{"text":"In limited cases after birth, e.g. financial hardship for parents.","correct":false,"explanation":"After birth, ending the child's life is not abortion and financial hardship does not justify it. Abortion may be permitted in limited cases before ensoulment, such as maternal danger."},{"text":"In any case after ensoulment, e.g. concern about social reputation.","correct":false,"explanation":"Ensoulment generally makes abortion more strictly prohibited, and protecting social reputation is not a sufficient reason. Limited permission may exist before ensoulment, especially when the mother's life is endangered."}]},{"id":"35cbad79-0b80-4df0-8372-8fa5acaa2438","cardType":"basic","points":2,"front":"Why is euthanasia strictly Haraam in Islam?","back":"

Allah alone gives and takes life.
Suffering is a spiritual trial (Bala).

","mcqOptions":[{"text":"

Allah alone gives and takes life.
Suffering is a spiritual trial (Bala).

","correct":true,"explanation":"Islam teaches that life belongs to Allah, so humans may not deliberately end it. Suffering can also function as a spiritual trial, giving believers an opportunity for patience and faith."},{"text":"

Human judges alone control life and death.
Suffering proves that faith has failed.

","correct":false,"explanation":"Islam does not give human beings ultimate authority over life and death, and suffering is not proof that faith has failed. Allah’s ownership of life and suffering as a trial support the ruling."},{"text":"

Doctors must preserve life at every cost.
Suffering is always morally meaningless.

","correct":false,"explanation":"Medical treatment is valued, but the ruling is based on Allah’s authority over life rather than an absolute duty to prolong it. Suffering may have spiritual meaning as Bala, not none."},{"text":"

Family members own the right to end life.
Suffering automatically removes moral responsibility.

","correct":false,"explanation":"Neither relatives nor patients own the authority to take life in Islamic theology. Suffering does not automatically remove responsibility; it can be a trial requiring patience and trust in Allah."}]},{"id":"21ae618e-3f4e-4bc7-b6d5-f5a8c1ae5382","cardType":"basic","points":2,"front":"Why is stealing food to survive not punished under Darurah?","back":"Life (Nafs) supersedes property (Mal).","mcqOptions":[{"text":"Life (Nafs) supersedes property (Mal).","correct":true,"explanation":"Under Darurah, preserving an essential need such as life takes priority over protecting property. Stealing food to avoid starvation can therefore avoid the usual punishment when no lawful alternative exists."},{"text":"Property (Mal) supersedes life (Nafs).","correct":false,"explanation":"This reverses the hierarchy used in Darurah. Islamic ethics prioritises preservation of life over property when someone faces genuine starvation, so the right answer places Nafs above Mal."},{"text":"Freedom (Hurriyah) supersedes life (Nafs).","correct":false,"explanation":"Freedom is not the principle that justifies taking food in an emergency. Darurah permits necessity to override property rights because preserving Nafs, or life, has higher priority."},{"text":"Property (Mal) equals life (Nafs).","correct":false,"explanation":"Darurah does not treat property and life as equal in an extreme emergency. Life has greater moral priority, which is why punishment for taking essential food may be suspended."}]},{"id":"6a7c1531-943b-4c37-bc18-418d4787b050","cardType":"basic","points":3,"front":"How do Shia Iran and most Sunni scholars differ on gender reassignment surgery?","back":"

Shia Iran: permissible cure for gender dysphoria.
Most Sunni scholars: Haraam as altering Allah's creation.

","mcqOptions":[{"text":"

Shia Iran: permissible cure for gender dysphoria.
Most Sunni scholars: Haraam as altering Allah's creation.

","correct":true,"explanation":"Shia authorities in Iran have permitted reassignment surgery as treatment for gender dysphoria, while most Sunni scholars reject it as an impermissible alteration of Allah’s creation."},{"text":"

Shia Iran: Haraam as altering Allah's creation.
Most Sunni scholars: permissible cure for gender dysphoria.

","correct":false,"explanation":"This swaps the two positions. Shia Iran is associated with permitting surgery as a cure, whereas most Sunni scholars consider deliberate alteration of sex characteristics Haraam."},{"text":"

Shia Iran: permissible cure for gender dysphoria.
Most Sunni scholars: permissible when medically supervised.

","correct":false,"explanation":"Although the first position is accurate, most Sunni scholars generally reject reassignment as altering Allah’s creation. Medical supervision alone does not change their central objection."},{"text":"

Shia Iran: forbidden as rejecting human dignity.
Most Sunni scholars: Haraam as altering Allah's creation.

","correct":false,"explanation":"The Sunni position is accurately described, but Shia Iran is not generally characterised by an outright ban. Its distinctive position permits surgery as a treatment for gender dysphoria."}]},{"id":"619ed8c6-eade-40cd-a25a-9ab01439e9af","cardType":"basic","points":3,"front":"How does Islamic ethics distinguish therapeutic genetic engineering from enhancement/cloning?","back":"

Therapy: supported as medicine preserving life.
Enhancement/cloning: forbidden as playing God.

","mcqOptions":[{"text":"

Therapy: supported as medicine preserving life.
Enhancement/cloning: forbidden as playing God.

","correct":true,"explanation":"Therapeutic genetic engineering can be justified by preserving or restoring life, a major Islamic ethical aim. Enhancement and reproductive cloning are rejected because they exceed treatment and are seen as playing God."},{"text":"

Therapy: forbidden as altering Allah's creation.
Enhancement/cloning: supported as medicine preserving life.

","correct":false,"explanation":"This reverses the distinction. Treatment may be supported when it preserves life, while enhancement and cloning are generally forbidden because they go beyond therapy and challenge divine limits."},{"text":"

Therapy: supported as improving human perfection.
Enhancement/cloning: permitted as personal choice.

","correct":false,"explanation":"Therapy is supported for restoring health, not for pursuing unrestricted perfection. Enhancement and cloning are not made permissible simply by personal choice because Islamic ethics considers their wider religious consequences."},{"text":"

Therapy: forbidden as playing God.
Enhancement/cloning: forbidden as preserving life.

","correct":false,"explanation":"Both justifications are misapplied. Therapeutic intervention can preserve life and therefore be supported, whereas the concern about playing God is directed mainly at enhancement and cloning."}]},{"id":"3cb08150-485d-43e0-b05e-4c0891379d8a","cardType":"cloze","points":null,"front":"Zakat is a [ ] annual compulsory charity; [ ] is forbidden usury/interest.","back":"Zakat is a 2.5% annual compulsory charity; Riba is forbidden usury/interest.","mcqOptions":[{"text":"Zakat is a 2.5% annual compulsory charity; Riba is forbidden usury/interest.","correct":true,"explanation":"Zakat is commonly calculated as 2.5% of qualifying accumulated wealth, while Riba refers to prohibited usury or interest in Islamic economics."},{"text":"Zakat is a 5% annual compulsory charity; Riba is forbidden usury/interest.","correct":false,"explanation":"The interest term is correctly identified, but the usual annual Zakat rate on qualifying wealth is 2.5%, not 5%. The larger figure is a common percentage-recall error."},{"text":"Zakat is a 2.5% annual compulsory charity; Gharar is forbidden usury/interest.","correct":false,"explanation":"The percentage is correct, but Gharar means excessive uncertainty or deception in contracts. Riba specifically names forbidden usury or interest."},{"text":"Zakat is a 10% annual compulsory charity; Gharar is forbidden usury/interest.","correct":false,"explanation":"This combines two common mix-ups: the standard rate is 2.5%, and Gharar concerns contractual uncertainty. Riba is the term for forbidden usury or interest."}]},{"id":"9a4fae4f-f9d5-4eca-84bb-3c70b6d0402e","cardType":"basic","points":2,"front":"Why did the Mu'tazilites argue for absolute free will?","back":"Allah's justice requires reward or punishment for free choices.","mcqOptions":[{"text":"Allah's justice requires reward or punishment for free choices.","correct":true,"explanation":"The Mu’tazilites argued that divine justice requires people to be genuinely free. Reward and punishment would otherwise be unfair if Allah determined every human action completely."},{"text":"Allah's mercy requires reward or punishment for determined choices.","correct":false,"explanation":"Mercy is an important divine attribute, but it was Allah’s justice that the Mu’tazilites used to defend absolute free will. Determined choices would undermine fair accountability."},{"text":"Allah's power requires reward or punishment for inherited choices.","correct":false,"explanation":"This confuses divine omnipotence with the Mu’tazilite argument. They maintained that justice requires meaningful human freedom, not punishment or reward for choices fixed by inheritance."},{"text":"Allah's knowledge requires reward or punishment for accidental choices.","correct":false,"explanation":"Allah’s knowledge does not provide the Mu’tazilite basis for absolute free will, and accidental actions are not the relevant category. Their argument centres on justice and genuine choice."}]},{"id":"98cbd71a-ae63-4330-9956-81920ec5e3ff","cardType":"basic","points":2,"front":"How does Ash'arite Kasb preserve human responsibility?","back":"

Allah creates all potential actions.
Humans acquire the choice they perform.

","mcqOptions":[{"text":"

Allah creates all potential actions.
Humans acquire the choice they perform.

","correct":true,"explanation":"Ash’arite Kasb combines divine creation with human accountability. Allah creates the capacity and action, while humans acquire the chosen act, making responsibility possible without limiting divine omnipotence."},{"text":"

Humans create all potential actions.
Allah acquires the choice they perform.

","correct":false,"explanation":"This reverses Kasb’s roles. Ash’arites preserve Allah’s omnipotence by saying He creates actions, while human beings acquire the choices they perform and are therefore responsible."},{"text":"

Allah creates all potential actions.
Humans reject the choice they perform.

","correct":false,"explanation":"The first point reflects Ash’arite theology, but rejecting an action does not explain human responsibility. Kasb requires humans to acquire and perform the chosen act."},{"text":"

Humans create all potential actions.
Humans acquire the choice they perform.

","correct":false,"explanation":"Although humans acquire the choice they perform, Ash’arites do not say they create actions independently. Allah remains the creator of all actions, preserving divine omnipotence."}]},{"id":"5a024c30-5244-4d11-b49b-1d4ceb4ed6e0","cardType":"cloze","points":null,"front":"The Islamic conscience, Fitrah, can be clouded by [ ] and must be corrected by [ ].","back":"The Islamic conscience, Fitrah, can be clouded by Nafs and must be corrected by Divine Revelation.","mcqOptions":[{"text":"The Islamic conscience, Fitrah, can be clouded by Nafs and must be corrected by Divine Revelation.","correct":true,"explanation":"Nafs refers to the self’s desires and selfish impulses, which can obscure the natural moral awareness of Fitrah. Divine Revelation provides authoritative guidance to correct that distortion."},{"text":"The Islamic conscience, Fitrah, can be clouded by Shariah and must be corrected by human reason.","correct":false,"explanation":"Shariah is intended to guide and protect moral understanding, not cloud it. Islamic teaching identifies Nafs as the corrupting influence and Divine Revelation as the corrective authority."},{"text":"The Islamic conscience, Fitrah, can be clouded by Divine Revelation and must be corrected by Nafs.","correct":false,"explanation":"This reverses both concepts. Revelation clarifies moral truth, while Nafs can distort conscience through selfish desire; neither should be treated as the other’s corrective."},{"text":"The Islamic conscience, Fitrah, can be clouded by society and must be corrected by personal preference.","correct":false,"explanation":"Social influence can affect behaviour, but this is not the specific Islamic formulation being tested. Nafs is the inner source of distortion, and Divine Revelation corrects it objectively."}]},{"id":"b8559bfd-36c8-4051-a862-a95e88cdd5bf","cardType":"basic","points":3,"front":"What is the Euthyphro dilemma for Islamic Divine Command Theory?","back":"

If command makes good: morality seems arbitrary.
If Allah commands the good: Tawhid is challenged.

","mcqOptions":[{"text":"

If command makes good: morality seems arbitrary.
If Allah commands the good: Tawhid is challenged.

","correct":true,"explanation":"If Allah’s command alone creates goodness, morality appears arbitrary. If goodness exists independently and Allah commands it because it is good, that external moral standard appears to challenge Tawhid and Allah’s absolute sovereignty."},{"text":"

If command makes good: morality seems objective.
If Allah commands the good: Tawhid is confirmed.

","correct":false,"explanation":"This reverses both problems. A command creating goodness makes morality appear arbitrary, while Allah following an independently existing good suggests a standard beyond Allah and therefore challenges Tawhid."},{"text":"

If command makes good: omniscience is challenged.
If Allah commands the good: morality seems arbitrary.

","correct":false,"explanation":"The dilemma is not about whether Allah knows everything. Morality seems arbitrary if divine commands create goodness; Tawhid is challenged if Allah commands actions because they are independently good."},{"text":"

If command makes good: Tawhid is challenged.
If Allah commands the good: morality seems arbitrary.

","correct":false,"explanation":"This swaps the two horns of the dilemma. Divine commands creating goodness raise arbitrariness, whereas Allah recognising an independent moral standard raises the challenge to Tawhid and divine sovereignty."}]}]}],"examCountdown":{"examDate":"2027-05-27","paperLabel":"Paper 1"},"heading":"The dialogue between Islam and ethics","title":"The dialogue between Islam and ethics Flashcards","topbar":{"backHref":"/a-level/religious-studies/aqa/flashcards"},"topicSidebar":"$L38"}]}],"topicId":"852adea1-478f-5fb4-b96e-412ed5ba560f","walled":"$L39"}],"$L3a","$L3b"]