Cambridge Olevels Islamiat

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Paper 02
Day 01(Topical+PP)
1 Choose any two of the following Hadiths, and:
• (a) Describe their teachings about what Muslims believe; [4]
• (b) Explain how Muslims can put these teachings into action. [4]
(a) Main Teachings : [2] marks

• The key words in this Hadith Nasihah which means sincere advice.
• Islam is based on sincerity which means to follow the faith of Islam fully and with dedication. Prophet
said, “Indeed sincerity leads to piety and indeed piety leads to paradise.”
• Sincerity to Allah means that Muslims should have firm belief in the Oneness of Allah and to reject
shirk. Sincerity to His Book means believing that the Quran is the scared word of Allah. Being sincere
to Prophet (P.B.U.H) is acknowledging him as the last Prophet (P.B.U.H) of Allah.
• Sincerity to the leaders of the Muslims means following their leadership and not creating disorder.
Sincerity to common people means to help others in difficulties and not to cause discomfort to anyone.
(b) Action: [2] marks
• Muslims can put into practice the teachings of this Hadith by showing sincerity towards Allah by
implementing His Sharia (Law) in their lives and by fulfilling the obligations of Islam such as being
punctual in their prayers, fasting in Ramadan and paying Zakat etc.
• Sincerity to the Quran can be shown by acting on and respecting its content by explaining the Quran
to other, helping by obeying the Prophet (P.B.U.H) and following his example of mercy, justice,
honesty, religious tolerance and more of his noble traits.
• A practical example of the implementation of the Hadith is the example of the companions of the
Prophet (P.B.U.H) standing by him through all the hardships inflicted by the Makkans.
• Sincerity to Common people can be practiced by helping and guiding them, showing them kindness
and respect and living in harmony with each other for example friends at school or colleagues at
work.

• This hadith teaches to have concern for others around us. Concern for others’ welfare is a cardinal
part of Muslim’s faith. It can be regarded as a sign of sincerity to the teachings of Islam.
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• The Prophet stressed upon brotherhood and instructed Muslims to show care and concern for
others, especially the less fortunate ones. It keeps the jealousy away and promotes goodwill,
brotherhood and peace.
• It also teaches all Muslims to be a source of good for one another. Both God and His Prophet
(pbuh) have commanded Muslims to work for the welfare of others.
• The bond of brotherhood between Muslims is established by God Himself. Quran says, “Believers
are a single brotherhood.”(49:10)
• The teaching of this hadith can be applied practically by wanting the best for others, wishing well
for everyone and being happy for others in their joyous times and genuinely sorry for them when
something bad befalls them.
• The application of this hadith is not confined to choosing the same material things that one
chooses for oneself but rather genuinely responding to the needs of others. for instance, if one
wishes good health for one’s own family the same should be wished for others.
• A Muslim should never take pleasure in another’s misfortune rather he/she should be always
willing to come to the aid of all fellow Muslims and humanity at large.
• When Prophet (pbuh) established brotherhood, the Ansaar preferred their Muhajirin brothers over
themselves. An example of the implementation of this Hadith in present time could be of countries
giving refuge to people who have left their country on account of political strife, discrimination or
war etc. On a personal level Muslim could contribute towards the fund being raised for the refugees
or give their zakat to Muslim charities to help them and others in need.
Stages of compilation of Hadith

M/J 2020 (21)
2(a) Write an account of the collection of Hadiths during:
• the Prophet’s lifetime, and
• the time of the Companions immediately after the Prophet’s death. [10]
Marking scheme:
During the Prophet’s time there was no official recording or transcripts of Hadiths of what he said. Instead
the generation of Muslims who lived with the Prophet (pbuh) sought to preserve his words and deeds
either in their memory or through some means of writing. Amongst the documents that became part of
Hadith collections were the official records of the Prophet’s discourses and statements etc. e.g. The Peace
deal for Suraqa bin Naufal; As -Sahifa ‘Ali etc.
After the Prophet’s death the Companions assumed both religious and political leadership in the
community. For example, Ibn Abbas in Makkah, Ibn Masud in Kufa, and Salman Farsi in Isfahan had the
responsibility of teaching the new generations of Muslims and new converts about the religion and Sunnah
of the Prophet (pbuh). Thus, the study of Hadiths began as a practical attempt to gather, organise and sift
through the authoritative statements and behaviour attributed to the Prophet (pbuh).
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• Companions like Abu Bakr, ‘Umar and ‘Ali did not record large number of Hadiths but rather
preserved the teachings in their actions and methods of reasoning rather than by citing them
directly.
• It was often the junior Companions who became the most prolific collectors and transmitters of
Hadiths. Abu Hurayra narrated 5374 Hadiths, Abdallah ibn Umar was 23 years old when the
Prophet (pbuh) died but is the second largest source of Hadiths, narrating 2630 Hadiths, Ibn Abbas
narrated 1660 Hadiths. Though narrators like Ibn Abbas and Abu Hurayra knew the Prophet (pbuh)
for a short period of time they gathered their vast volumes of Hadith by seeking them out from the
senior Companions.
• The Prophet’s wives were also a great source of Hadiths. Ayesha was gifted with a great memory
and not only narrated 2,200 Hadiths but was a critic of badly remembered ones.
Answer (Learn and write)

Prophet’s (pbuh) lifetime:
After the migration to Madina the Holy Prophet (pbuh) encouraged his companions for the preservation of
Hadith. On the occasion of farewell pilgrimage he said, “He who is present here should carry this message
to him who is absent.” The Prophet (pbuh) had entrusted some of his companions with the task of writing
down agreements, letters and other official documents. For example ,
• Suraqa bin Malik was given a pledge of protection in writing by the Prophet (pbuh) at the time of
migration to Madina.
• Treaty of Hudaibiya was drawn up between the Muslims and the Makkans. Hazrat Ali wrote down
the terms of the treaty.
• Abu Shah, a man from Yemen, was given the permission by the Prophet (pbuh) to write down the
sermon he delivered after the conquest of Makkah.
• Prophet (pbuh) also sent letters to different kings and emperors inviting them to Islam for example
Najashi of Abyssinia, Hraclius, the Byzantine emperor etc.
• Hazrat Ali wrote down instructions given by the Prophet (pbuh) from time to time. He also
maintained a booklet which came to be known as Sahifa e Ali (Booklet of Ali).
After Prophet’s (pbuh) Death:

• After Prophet Muhammad (P.B.U.H) death, the need to preserve is a Hadith was stronger and urgent
because these were the most authoritative interpretation of the Quran. Hadiths also served as a
source of guidance for the young Islamic community, struggling to determine how to live according
to Allah’s will, with the Prophet Muhammad (P.B.U.H) no longer amongst them.
• The Companions assumed both religious and political leadership in the community. For example,
Abdullah ibn Abbas in Makkah, Abdullah ibn Masud in Kufa, and Salman Farsi in Isfahan (Persia) had
the responsibility of teaching the new generations of Muslims and new converts about the religion
and Sunnah of the Prophet (pbuh). Thus, the study of Hadiths began as a practical attempt to gather,
organise and sift through the authoritative statements and behaviour attributed to the Prophet
(pbuh).
• Companions who spent the most time with the Prophet Muhammad (P.B.U.H are sources for only a
small numbers of Hadiths. For example, Hazrat Abu Bakr narrated 142 hadith. Hazrat Ali narrated
about 536 , Hazrat Umar it is believed narrated 537 Hadiths.
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It appears that these Companions preserved the spirit of the Prophet Muhammad (P.B.U.H)
teachings in their actions and method of reasoning rather than by his Hadith directly.
• It was often the most junior among the companion who became the most prolific collectors and
transmitters of Hadith.
1. Abu Huraira who knew the Prophet Muhammad (P.B.U.H) for only three years, is the single largest
source of Hadiths, with close to 5374 narrations. Although he did not write them down in his early
career, by the time of his death he had boxes full of the sahifas (collections of Hadith) he had
compiled through Hammam ibn Munabbih and known as Sahifah Sahiha.
2. ‘Abdullah ibn Umar’was 23 year old when Prophet Muhammad (P.B.U.H) died and he is the second
largest source of Hadith narrating 2630 of the Prophet Muhammad’s (P.B.U.H) sayings. He
maintained a booklet of Prophet’s sayings and actions, which was known as “Sahifa al Sadiqah”
3. Ans ibn Malik who had entered the Prophet Muhammad (P.B.U.H) household at the age of ten as a
servant is the third largest source of Hadith and is known to have transmitted 2286 Hadiths.
4. Abdullah Ibn Abbas was in his early teens when the Prophet Muhammad (P.B.U.H) passed away and
he is the fifth largest source for Hadith with 1660 hadiths to his credit.
5. Abdullah ibn Masud was one of the closest companions. After Prophet’s (pbuh) death, he went to
Kufa and narrated the Hadiths to new converts. He is said to have reported 848 Hadiths.
Though these narrators knew the Prophet Muhammad (P.B.U.H) for only a short time they amassed their
vast volumes of Hadiths by seeking them out from the most senior companions.
• Wives who had spent much time with Prophet Muhammad (P.B.U.H) are known as authentic sources
of Hadith.
Hazrat Aisha who narrated 2210 sayings of the Prophet Muhammad (P.B.U.H) is regarded as the fourth
source of Hadith but was also a critic of incorrectly quoted ones. She did not accept any hadith until she was
fully satisfied as to its meaning and authenticity.
Some other wives of the Prophet were also looked upon as vital custodians of hadiths and were approached
for instructions by other companions. The names of
Hazrat Umm-e-Salamah (378Hadiths) Hazrat Hafsa(65 Hadiths) , Hazrat Umm-e-Habibah and Hazrat
Maimunah are among the earliest and most distinguished transmitters.
2(b) In your opinion what were the main reasons for Hadith collections? [4]
 The Prophet (pbuh) was the final authority on all secular and spiritual matters and with his death a
template was needed to clarify, adjudicate or resolve questions and disputes as he would have done.
 Another reason could be that the Prophet’s Companions, who had first-hand knowledge of his
Sunnah, were themselves dying and hence a need was felt to preserve the Hadiths for future
generations.
 Muslims rely on Hadiths in the observance of many pillars of Islam it is important that they have
authentic Hadiths to follow otherwise they could conduct the practice of the pillars incorrectly.
 As Hadiths elaborate the Qur’an the teaching of Islam would not be correct if weak or false Hadiths
were to be used to understand the Qur’an.
 New converts to Islam needed authentic guidance which could be available in the authentic
collections of Hadith.
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Paper 02
Day 02(Topical+PP)
a) Main teachings: [2] Marks

• The teaching of this Hadith focuses on the manners of social conduct being a part of Muslim
community. Actions of controlling one’s speech, being kindly to neighbours and showing hospitality
to guests.
• The emphasis is on the words ‘let him who believes in Allah and the Last day’ before every action
signifying that noble and good actions are an outcome of one’s belief.
• Islam is religion of peace and it teaches believers that one should try and maintain peace harmony
and goodwill in the community and the wider world and be a source of benefit to others by showing
kindness generosity and mercy to others at all times.
• One’s speech can do much good as well as much harm. The Quran says, ‘Not a word does he utter
but there is a watcher by him who records it’. (50:18) Prophet links faith directly with speech by
saying “ Muslim is he, from whose tongue and hands other Muslims are safe”
(b)Action: [2] marks
• The hadith above emphasizes the importance of rights of others on a believer and a Muslim’s
duties towards other people by making sure that they use their speech responsibly.
• They must not use it to backbite or slander anyone or to curse any individual. Muslims today can
follow his examples and remain calm when in a difficult situation and use their speech to resolve
issues and conflicts for example mediating between class fellows or people at work place to resolve
a dispute. Similarly, rights of neighbours may be looked after by sharing food and not causing
discomfort for them.
• It is a sunnah of the Prophet to accompany the guest to the door when he leaves. The Prophet’s
companion Abu Talha and his wife welcomed a hungry immigrant into their home and even though
they had barely enough food for their children. They offered him whatever they had. In recognition
of the act of theirs, the following verse was revealed, “They give preference to other first.
Whoever is saved from the greed of his own soul will be successful.” (59:9)
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• This hadith teaches that Islam is a very simple religion and to gain Allah’s pleasure and reach paradise
one has to simply follow the basic principles of Islam.
• Allah has laid down clear rules about what is lawful and unlawful and He expects man to be obedient
to Him. By following these rules Muslims can gain Allah’s pleasure and thus paradise and this is what
the Prophet confirmed. He said, “Avoid What I have forbidden you to do, and do your utmost what
I have ordered you to do.”
• Fulfilling the rights of Allah by performing prayer and observing fast and to have the knowledge of
religion to differentiate between Halal (lawful) and Haram(unlawful) is obligatory on every Muslim.
• Zakat and Hajj are two pillars that are compulsory only on those Muslims who have the means of
fulfilling them, hence have not been mentioned in the hadith.
• Muslims can act upon the teachings of this hadith by obeying Allah wholeheartedly and by practicing
the pillars of Islam e.g by performing 5 daily prayers in congregation within the prescribed time
which will develop piety and bring them closer to Allah.
• Being regular and punctual in one’s prayers and performing them sincerely and on time regulates
our lives. Fasting in the month of Ramzan makes us conscious of the hardships of the poor and
develops sympathy.
• Muslims must be conscious of what is allowed and not allowed in Islam at all times e.g. they should
be fair in trading, not take riba etc. Similarly, Cheating, smuggling, adulteration, drinking wine, lying
and oppression are obstacles to a peaceful society and success in the hereafter.
• Other acts of worship like waking up to say tahajud prayers following the Prophet (P.B.U.H) Sunna
and fasting in addition to Ramzan on Mondays and Thursdays etc, bring Muslims closer to Allah and
earn them greater rewards. During Prophet’s life time when azaan was announced all worldly
activities were suspended.
Stages of compilation of Hadith

Q2 (a)
Successors of the Companions(Tabe’een)

• The generation who learned from the companions became known as the Successors (al-Tabe’een)
They recorded the Hadiths that their teachers narrated to them about the Holy Prophet’s (P.B.U.H)
words, deeds, and rulings in collections called Suhuf.
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• In addition to Compiling their own collections from the lessons of the companions these successors
also passed on the collections (Suhuf) of companions. These collections were passed down from
teachers to students and from fathers to sons. An example of Sahifa that has survived intact today
is that of the successor Hammam ibn Munabbih, which contains 138 Hadiths through Abu Huraira.
• The Hadith had to be heard in order to avoid serious misunderstandings of the Holy Prophet’s
(P.B.U.H) words. Initially the vast majority of Hadith that the successor heard from the companions
were not written down but were transmitted orally . This was because diacritical marks were not
used in the Arabic Script in those days. Hence many words were written identically and could only
be distinguished from each other by context when spoken.
• This was the reason why the Muhadditheen (scholars) doubted the authenticity of Hadith
transmitted from a narrator who had not heard it being read out by a teacher.
• The Umayyad caliph Umar Bin Abdul Aziz ordered the governor of Madina to record all the Hadiths
of Holy Prophet (P.B.U.H) concerning administrative and taxation matters. Apart from the Hadith the
verdicts and saying of the companions and of the Holy Prophet’s (P.B.U.H) family were also compiled.
Later the well-Known Hadith transmitter and successor al-Zuhri considered writing down the Hadith
as absolutely essential for accurate transmission.
• The most authoritative collection of Hadiths was al-Muwatta compiled by imam Malik Ibn Anas
which can be termed as a legal text book for in it he employed Hadiths together with the Quran to
establish points of legal teachings.Legal decision drawn by him were based on deductions from the
Quran, Hadith and Ijma. It contained 1720 Hadiths
• However, in the late second/early third century A.H, there was a shift towards musnad collections.
In these, all the hadiths narrated from a certain Companion would fall into one chapter, and all those
from another would fall in the next chapter, etc. The musnad compilations were divided into chapters
whose headings were identified by the name of a particular companion, such as, hadiths of Hazrat
Abu Bakr R.A , hadiths of Hazrat Ali R.A, or hadiths of Abu Huraira etc. The most famous musnad is
that of Ahmed Ibn Hanbal, which consists of 27647 hadiths.
Successors of the Successors

(Taba’eTabe’een)
M/J 2019(22)
Q2(a) Write an account of the compilation of Hadiths during the period of the Successors
of the Successors (taba’ al tabe’een). [10]
Marking Scheme:
This period is considered as the Golden Age of Hadith compilation and many hundreds of thousands of
Hadiths were compiled by the Successors of the Successors. During this period, Hadith scholars established
rules of Matn and Sanad to sift through the Hadiths to categorise them and include them in their
collections.
A large number of jurists combined the two categories of musnad and musannaf in the form of sunan /
sahih books. A sunan was organised topic-wise and thus could be easily used as legal reference, and it
focussed on Ahadith-e-Nabavi with full isnads.
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Foremost amongst the jurists at this time were Bukhari and Muslim. They broke away from the tradition of
using weak Hadiths in law and their collections were devoted only to Hadiths whose isnads met with the
requirements of authenticity.
The collections of Bukhari and Muslim became the most famous books of Hadith collection called the
Sahihayn (literally meaning the two Sahihs). Bukhari devoted sixteen years of his life to sifting the Hadiths
he included in his Sahih from a pool of 600 000 narrations. The finished work was a massive expression of
Bukhari’s vision of Islamic law and belief. Backed with Hadiths, the author felt the most rigorous standards
of authenticity were met.
Muslim’s Sahih contains fewer chapters and lacks Bukhari’s legal commentary. Muslim kept all narrations
of a certain Hadith in the same section but without the commentary reports from Companions and later
figures. Their work had a great influence on their students and contemporaries.
Candidates can go on to give the names and collections of the other muhaddithun of this time to develop
their answer. Four books in particular attained great renown and together with the Sahihay have come to
be known as the Sahih Sitta. The names of these four books with some detail about them and a brief
account of the Shi’a collections that are comparable to the Sahih Sitta could be given by candidates to
develop their answer.
Clarity of the points in the answer and their development will help the candidates get to the higher levels.

• From the early third to the early fourth century A.H, a large number of scholars compiled hadiths.
This period that followed the Successors of the companions is considered the golden age of Hadith
compilation. Hundreds of thousands of hadiths were compiled by the Successors of the Successors
in the form of Sunan / Sahih/ Musannaf books.
• A sunan was organized topic wise and thus could easily be used as a large reference and it focused
on Hadith Nabvi (Prophetic Hadith) with full isnad. The scholars who compiled the sunnan, devoted
great efforts in ensuring the authenticity of its contents and only used Hadiths that were proven
authentic.
This emphasis on authenticity led many of the collections produced in the sunan movement to be
called sahih books by the authors or the Muslims readers.
• Foremost amongst the Muhadditheen(scholars) were Abu Abdullah Muhammad ibn Ismail al-
Bukhari (d.870) and his student Muslim ibn al-Hajjaj (d.875). Their books were the first of ‘sahih
movement’.
The Sahihayn (the two sahihs) of Bukhari and Muslim became the most famous books of Hadith in
sunni Islam.
1. Sahih of Bukhari:
• It was compiled by Muhammad bin Ismail al-Bukhari.
• He devoted 16 years to sifting the Hadiths that he included in his Sahih(Bukhari) from a pool of
600000 hadiths.
• It contains 97 chapters according to topics. There are 7397 full Hadiths with full isnad in Sahih of
Bukhari however, these would only be 2762 if the repetitions are excluded.
• Sunni Muslims regard it as the most authentic collection of Hadith.
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2. Sahih of Muslim:
• It was compiled by Muslim ibn al-Hajjaj.
• He traveled widely to gather his collection of ahadith and Out of 300,000 hadith 9200 were
accepted as authentic. There are a total of 2,200 hadiths without repetition.
• It contains 54 chapters and does not have legal commentary like Bukhari.
• Muslims kept all narrations of a certain hadith in the same section but without the commentary
reports from companions and later figures.
Other participants in the Sahih movement also focused on hadith with strong and reliable isnad but they
also included some weaker hadiths because they were widely used among jurists or because the authors.
Four of these books attained great renown:
3. Sunan of Abu Daud:
• He was a close student of Ahmad Ibn Hanbal.
• He collected 500,000 hadith in 20 years research, but included only 4,800 in this collection.
• He made a series of journeys to meet most of the foremost traditionists of his time and acquired
from them the most reliable hadiths, quoting sources through which it reached him.
• He collected hadiths which no one had ever assembled together.
4. Jami of Tirmizi:
• He was a disciple of Bukhari.
• It contains 3,956 Ahadith, and has been divided into 50 chapters according to topics.
• His method was that of placing the heading first, then mentioning one or two Ahadith which were
related to the heading.
• His book bears the distinction of being one of the oldest texts dealing with the difference of
opinion amongst the various law schools.
• It also includes detailed discussion of their authenticity
5. Sunan of al-Nasai:
• He was a student of Bukhari
• It has about 5,270 hadiths, including repeated narrations. It contains 52 chapters.
• It contains the fewest da‘eef (weak) hadiths among the six books after Sahih al-Bukhari & Sahih
Muslim
• There is not a single mawdhoo (fabricated) hadith in it.
6. Sunan of ibn Majah:
• It was compiled by Ibn Mājah.
• It is widely considered to be the sixth of the six collection of Ḥadīth .
• It consists of 4341 ahadith in 37 chapters.
• It includes 1339 additional aḥādīth, which are not found in the other five major books of Ḥadīth.
These four books together with the Sahihayn of Bukhari and Muslim have come to be known as the
SihahSitta. ‘The Six Sound Collections’. With their compilation the Shaih/ Sunan movement and the
Hadith tradition reached its climax.
Shia Collections
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Like Sunni Muslims Shia Muslims also accepted Hadiths as source of understanding the Quran and as
guidance in everyday matters. They however, only consider those Hadiths as most reliable that based on the
authority of Hazrat Ali and the twelve imams, who are the descendants of Hazrat Fatima and Hazrat Ali. The
prominent Shia collections are:
1. Al-Kafi fi ilm al-din (The sufficient book) is a Shia collection of Hadith compiled by the Abu
JafarMuhammad ibn Yaqub al-Kulayni. It has three sections Usul al Kafi which is related to history
morals and ethics prayers and worship and the Quran, Furu al-Kafi which is about with practical and
legal issues and Raudat al-Kafi which includes various Hadiths transmitted from the imams.
Altogether al-Kafi comprises over 16000 Hadiths.
2. Man la yahduruhu al-Faqihis a Shia Hadith collection by the famous scholar Abu Jafar
Muhammad ibn Ali ibn Babuyah al Qummi commonly known as ibn Babuyah or Al shaykh al-Saduq.
This collection has just over 9000 Hadiths.
3. Tahzib al-Ahkam has been compiled by the shia scholar Abu Jafar Muhammad ibn Hassan Tusi
commonly known as sheikh Tusi. This work comprises close to 13600 Hadiths.
4. Al-Istibsar is a Hadith collection also by sheikh Tusi. It includes the same topics as Tahzib al-Ahkam
but in a shorter from.
All of these four collections were compiled during the period from the mid-fourth to mid-fifth centuries Hijri.
2 (b) Why do you think the chain of narrators (isnad) of a Hadith is given so much
importance in establishing its genuineness? [4]
• Musnad collections were compiled on the basis of the chain of narrators (isnads). It helped to
document that a Hadith had truly come from the Prophet (pbuh).
• Since they helped establish religious practice and Islamic law as well as day to day conduct of an
individual, it was important that only the genuine ones were documented for use etc .
• As Hadiths elaborate the Qur’an the teaching of Islam would not be correct if weak or false Hadiths
from unreliable narrators were to be used to understand the Qur’an.
• A musnad is valuable to scholars who want to check the authenticity of hadith as every hadith is
traced back to the prophet through a chain of reliable transmitters , who were not only honest and
upright but also had an excellent memory.
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Paper 02
Day 03(Topical+PP)
• Main Teachings : [2] marks

• In this Hadith the Prophet has given Muslims a few examples of act of charity that they should perform
on a daily basis.
• Charity here does not refer only to the act of giving money in the Allah’s way but in fact it is used
comprehensively to include any act or gesture that would help the community and would increase
awareness of Allah and His bounties.
• Islam teaches Muslims to reflect upon even the smallest of Allah’s favors which are often taken for
granted such as the smooth and proper functioning of our joints and organs in the body. In return it asks
believers to be humble and thankful to Allah by being kind helpful and charitable towards others in the
society regardless of their faith and culture. Prophet (pbuh) said, “The best amongst people is the one
who is a source of benefit for the people.”
• worship of Allah is not restricted to acts like salat or sawm but it includes every day acts of kindness to
help and support the community such as those listed in the Hadith.
• Action : [2] marks

• Muslims today must perform all their actions with the intention of benefiting others as it one of the
fundamental principles of Islam. Social responsibility is the essence of this Hadith and Muslims can
practise it by greeting others with a smile, giving correct advice when asked, feeding the hungry etc.
• In social life, a positive role can be played in different ways e.g by Settling disputes with justice, helping
people mount on their conveyance or carrying their belonging, removing any hindrance from the road.
• Even the smallest deeds of righteousness must be given importance as they may carry the greatest
reward; e.g helping the blind to cross the road.
• Prophet (pbuh) was kind and helpful even to his enemies as he helped and served the old woman who
regularly pelted him with rubbish on his way to prayer. He used to share his meals with guests, supported
orphans and helped poor.
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(a)Main Teachings : [2] marks

• The teaching of this Hadith clearly states that removing or wanting to remove evil wherever one may
find it is a fundamental characteristic of a true believer. The Hadith refers to the obligation on
Muslims, at the various levels of authority, to tackle evil in order to remove it.
• It teaches not only to abstain from evil but also to prevent others from unrighteous deeds. It is
unworthy of a believer to ignore any evil practice in his presence. Quran says, “You are the best of
the people evolved for mankind, enjoining what is right, forbidding what is wrong and believing in
Allah. ” (3:110)
• It emphasizes that virtue and righteousness should be encouraged whereas evil should be discouraged
at every level. Moral health of the community should not deteriorate and whenever there is any sign of
decadence in any quarter, it should be checked.
• This is obligatory for all but especially for those who have authority and for organisations that have the
power to bring about the necessary change such as the ruler or governor of a place the police or the
local judiciary the media. Distancing oneself from evil and being quiet “is the weakest response.”
• Every Muslim can implement the teachings of this Hadith in their lives. The scale of their influence may
very but everyone is required to play their part in bringing about a positive change.
• Correcting social evils like preventing or reporting electricity theft or tackling corruption in an
institution by taking strong action against any member of the workforce found to be taking bribes etc.
• If wrongdoings are ignored and allowed to continue, no matter how minor they may appear to be, they
can become grave problems for the community.
• Holy Prophet (P.B.U.H) said, “The best type of jihad is speaking a true words in front of a tyrant ruler.”
Holy Prophet (P.B.U.H) prevented Meccans from idol worship and other social evils and even faced
persecutions for that. He advised his followers to not only help to one who is a victim of injustice but
also to stop the one who is unjust.
Need to compile the Hadiths

M/J 2018 (22)
2(a) Why did it become important to compile the prophetic Hadiths after the time of the
Rightly Guided Caliphs? [10]
Marking Scheme:
Candidates in their response could begin by saying why it was important to compile the Hadiths of the Prophet
(pbuh) and why this need became all the more urgent after the end of the caliphates of the Rightly Guided
Caliphs in 661. The answers could say that the Islamic governments that followed the Khulafa e Rashidun were
more political and divisive. Other compelling reasons could be given such as
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• The four Rightly Guided Caliphs were close Companions of the Prophet (pbuh). They followed his
Sunna closely and after the end of their caliphate it became important to compile the Prophetic
Hadiths so that future generations could use the Prophet’s example to clarify and resolve questions
and disputes.
• Some people fabricated Hadiths. Overzealous teachers, perhaps with the best of intentions, made up
Hadiths to advance the teachings of Islam. Yet some heretics attributed Hadiths to the Prophet (pbuh)
that were false.
• The increasing number of people accepting Islam needed guidance on the Islamic way of life and
wanted to follow the pattern of conduct set by the Prophet (pbuh).
• The close Companions of the Prophet (pbuh) were also passing away due to age or wars, and a need
was felt to preserve the Hadiths of the Prophet (pbuh) even more with their demise.
• Islamic jurisprudence was developing rapidly and needed a compiled collection of authentic Hadiths as
source material.
• In order to eliminate genuine errors in Hadiths on account of verbal narrations, faulty memories,
forgetfulness, etc., Hadiths needed to be compiled.
For all these reasons, it was felt that it was crucial to preserve and compile the Hadiths of the Prophet (pbuh)
for all generations to follow. Candidates can refer to other reasons apart from the ones given above and, if
valid, marks should be credited.
Answer (Learn and write):
• In the century following the time of the Rightly guided caliphs, the Muslim community passed through a
period of unrest and civil wars. As a result some Hadiths were forged by different parties, who tried to
manipulate the authority of the Sunnah. The major concern of the Muslim scholars was to distinguished
authentic hadiths from the forgeries.
• The four Rightly Guided Caliphs were close Companions of the Prophet (pbuh). They followed his Sunna
closely and after the end of their caliphate it became important to compile the Prophetic Hadiths so that
future generations and new converts could use the Prophet’s example to clarify and resolve questions
and disputes
• After the end of the era of the Rightly Guided Caliphs in 661 , there was much turmoil. There was an
urgent need to provide religious and political guidance to the growing Muslim nation.
• Another reason why Hadiths were compiled was the need to provide religious and political guidance to
the growing Muslim nation.
• The Prophet Muhammad (P.B.U.H) the final authority on secular and spiritual matters was no longer
present to clarify adjudicates or resolve questions and disputes.
• The new generations of Muslims and the ever-increasing converts of the Islamic world needed correct
guidance on true Islamic way of life based on the exemplary model of Prophet Muhammad (P.B.U.H).
• From the middle of the latter half of first Hijri century, most of the Prophet Muhammad’s (P.B.U.H)
companions who had direct and first hand knowledge of the Prophetic tradition were themselves passing
away due to age or wars, and a need was felt to preserve the Hadiths of the Prophet (pbuh) even more
with their demise.
• Islamic jurisprudence especially Ijma and Qiyas was developing rapidly and needed a compiled collection
of authentic Hadiths as source material.
• In order to eliminate genuine errors in Hadiths on account of verbal narrations, faulty memories,
forgetfulness, etc., Hadiths needed to be compiled.
4
• Some political leaders used to fabricate Hadith to enhance and justify their own position.
• Some overzealous teachers perhaps with good intention made up Hadiths to advance moral and religious
teachings in the name of Islam.
• Some heretics under the guise of scholars falsely attributed sayings to the Prophet Muhammad (P.B.U.H)
with the sole intention of undermining Islam.
• Finally the collection of the Prophetic tradition by Hadith scholar can be justified by the Quran itself,
“You have indeed in the Messenger of Allah a beautiful pattern of conduct.” (33:21)
• For all these reasons, it was felt that it was crucial to preserve and compile the Hadiths of the Prophet
(pbuh) for all generations to follow Qur’an and it was with the help of the Hadith movement that the
Prophet’s Hadiths were preserved and spread for all time. This important and formidable work took
several generations to complete but was performed in earnest and with great care by dedicated men
and women of strong faith and indomitable spirit.
2.(b) In your opinion, can Islam be practised without the Hadiths? [4]
• say no to the question
• Hadiths play a very important role in the lives of Muslims and are a source of guidance to them in all
aspects of life. What the Prophet (pbuh) said, did and what he approved of is second in importance to
the Qur’an; Qur’an says, “He who obeys the Prophet, obeys Allah.” Prophet (pbuh) said, “Behold I have
been given the Book and a similar thing (Sunnah) along with that.”
• Hadiths are important to explain the teachings of the Qur’an; details of hajj, zakat, fasting are all given
to Muslims from the hadith and sunna of the Prophet (pbuh); the Prophet (pbuh) laid down principles
(shariah) regarding every aspect of life: buying, selling, contracts, inheritance which are all part of his
sunna; e.g. the instruction for prayer is given in the Qur’an but its performance is taught by the
Prophet (pbuh) and without his Hadiths, Muslims would not be able to offer their five daily prayers as
they are supposed to do.
O/N 2019 (22)

2. (a) Write a detailed account of the Musannaf and Musnad collections of Hadith. [10]
Marking Scheme:
In answering this question candidates have to give a descriptive account of both the Musannaf and Musnad
collections of Hadith. The period in which they were produced could be written about.
Speaking of the Musannaf collections they could say that it was the first organised work of Hadith collection
and was made topic-wise. That the Musannafs were mainly legal documents that developed during the first
two centuries of Islam. The Muwatta by Imam Malik is an early example of a Musannaf collection.
Well-developed answers could discuss how the Musannaf collection served an important function in law and
Hadith literature. Later scholars referred to Musannaf collections to know legal opinions of the Companions
and Successors and Hadith critics used them as evidence when establishing the authenticity of a Hadith.
The late second/early third century AH saw a shift towards Musnad collections which were arranged according
to isnads. In these collections it could be said Hadiths were compiled under the name of the narrator.
Candidates may well say that collections were organised by their compilers along isnad lines. Examples of
Musnad collections e.g. Musnad of Imam Hanbal and others could be given. The shortcomings of the Musnad
collection could be given as well. A comprehensive answer is being looked for.
5

The collection Hadiths became very important after the Prophet’s (pbuh) death. Two techniques were were
mainly adopted resulting in two types of collections i.e Musannaf and Musnad.
The first organized compilations of Hadiths that had developed during the first two centuries of Islam are called
Musannaf hadith collections. They are defined by their arrangement of content according to topic e.g
Zakat, Prayer, purity, inheritance etc and constitute a major category within the class of all such works.
Musannaf is from the Arabic verb sannafa, meaning to arrange by chapter, and so has the literal meaning of
something that is sectionally arranged.
The Muwatta by Imam Malik is an early example of an earliest Musannaf collection. He was the founder of
Maliki school of law. His collection contains 1720 hadiths. Another compilation of this category is al- Musannaf
of Abdul Razzaq al Sanani which contains 11000 hadiths. Six authoritative collections of sunni hadith (Sihah al
Sitta) belong to this category of hadith collections.
the Musannaf collections served an important function in law and Hadith literature. Later scholars referred to
Musannaf collections to know legal opinions of the Companions and Successors and Hadith critics used them as
evidence when establishing the authenticity of a Hadith. These collections are very useful for ordinary Muslims,
who want to know answers to specific questions on a single topic. Similarly, new converts to Islam seek guidance
from these collections. Musannaf collections are also used by the scholars for practicing ijma and Qiyas in legal
thinking.
The late second/early third century AH saw a shift towards Musnad collections which were arranged
according to isnads. In these collections the hadiths are arranged according to the names of companions and
the content of hadiths is not taken into consideration. These collections begin with the companions who were
closest to the Prophet (pbuh), the four Caliphs, Ten Blessed Companions, wives of the Prophet (pbuh) , other
leading companions from Muhajirin and Ansar. Under the name of each companion there are hadith narrated
by that companion. In this way, every single hadith can be traced back to the Prophet (pbuh). Therefore, the
titles of chapters in Musnad collections are : Musnad of Abu Bakr, Musnad of Ali, Musnad of Abu Hurairah,
Musnad of Aisha etc
The most famous collection of this type is of Ahmed bin Hanbal’s “Musnad”. He was the founder of Hanbali
school of law. He compiled his book by examining 750,000 Hadiths . He selected only 27647 Hadiths out of which
10,000 Hadiths are repeated as more than one companions reported them.
A musnad is valuable to scholars who want to check the authenticity of hadith. It is of little value for ordinary
Muslims, who want to know answers to specific questions on a single topic. Similarly, for the practice of Ijma
and Qiyas, the musnad collections are of no use.
2(b) In your opinion, from the two Hadith collections above, which is the more useful to
Muslims? Give reasons for your answer. [4]
• In my opinion musannaf collections are more useful especially for ordinary Muslims who are not well
versed in their knowledge of religion.
• These collections are based on themes/topics which help the study of a particular topic and its practical
application. They enable Muslims to know the Prophet’s (pbuh) teachings about some particular point
of belief or action.
• For new converts to Islam who want to know about Islam, Musannaf collections are more useful as
compared to Musnad collections.
• Similarly, for the practice of Ijma and Qiyas, the musannaf collections are used by the scholars.
1
Paper 02
Day 04 (Topical+PP)

• In this Hadith it has been made clear that a person who is ready to sacrifice his person and property and
even his life for the sake of Islam is the best of believers and has an exalted position.
• It also refers to two main kinds of Jihad or struggle in the way of Allah i.e spiritual (Nafs) and financial (Maal).
It instructs Muslims to safeguard their faith and to spend their wealth to improve social conditions and to
remove injustice and transgression.
• The teaching of this Hadith instructs Muslims to establish a society based on justice and righteousness. The
words ‘striving hard’ with one person may also mean to spread the word of Allah by preaching, one’s
personal fight against evil etc.
• In some cases , it may also include armed struggle to safeguard Islam. Allah more than compensates a
believer for what he spends in His way as the Quran says, “There is no (amount of money) that you spend
in His cause without Him replacing it for He’s the best of all providers” (34:39)
• A person may strive in Allah’s way by spending time in the worship of Allah or by doing social work in the
community. A true believer after completing his fard obligations Should strive in the way of Allah by going
on to read his tahajud prayer or tarawih prayers or finance those less fortunate than himself to perform
hajj etc.
• An individual can strive in different ways to support Islam and the community such as through one’s wealth
and resources by supporting schools and educations to remove ignorance, by donating for health facilities
for the poor by providing them livelihood and by repair and maintenance as well as construction of
mosques.
• One may raise awareness about the peaceful teachings of Islam by carrying out welfare projects locally and
internationally or by helping the poor communities affected by conflicts.
• The Prophet exerted himself in Allah’s way both spiritually and physically and encouraged his companions
to do so. The best example is the Tabuk expedition when his companions made financial contributions in
the cause of Allah.
2

➢ The popular understanding of the term martyr is one who lays down his life for the sake of Allah on the
battlefield. This Hadith broadens the concept of martyrdom and lays stress on the importance of living
righteous lives so that whenever death comes to a believer he/she will attain the status of a martyr.
➢ God rewards His believers for every act of piety and has given the status of a martyr to not only those
who fight in Allah’s way in the battlefield but to all those Muslims who die practicing their faith and
believing in the oneness and supremacy of God the Quran says, “And say not of those who are slain in
the way of Allah: “they are dead”. Rather, they are living, but you perceive it not.” (2:154).
➢ Jihad is of many kinds; physical, mental and spiritual and all forms of jihad which entail striving in the
way of God are rewarded by Him. It encourages those Muslims who are unable to take part in Physical
Jihad due to some disease or some valid reason.
➢ The core teachings of the Hadith however, is that Allah loves His creation and that He is willing to reward
each and everyone as long as they are obedient to Him and remain true to their faith.
➢ A Muslim who wants to attain the status of a martyr must always be engaged in performing righteous
deeds that would earn him Allah’s pleasure. After belief in Allah’s oneness and fulfillments of the
religious obligations a Muslim should engage in Jihad fi sabil Allah(Struggle in the way of Allah) be it of
the self of the tongue by the hand or by other means of support as striving in Allah’s way will enable a
Muslims to achieve the status of a martyr.
➢ Muslims should never hesitate to participate in any struggle waged to eradicate aggression and injustice
for example raising voice against a tyrant ruler.
➢ It must be understood that martyr in the battlefield are thought to attain the highest level of Paradise.
A companion was martyred on the day (of the battle) of Badr. His mother came to the Prophet and asked
if her son was in Paradise. Prophet replied that her son was in the (most superior) Paradise of Al-Firdaus.
➢ Some examples of how to achieve this status are:
By working honestly and helping those in need, By supporting the vulnerable and showing kindness to
all creatures of Allah, By looking after the environment, By defending the teachings of Islam and
spreading the world of Allah and if need be laying down one’s life in the way of Allah.The focus of every
word and action of a Muslim should be to earn Allah’s pleasure and to remember Him at all times.
3
Methods to check the authenticity of Hadith

O/N 2009
2 (a) Describe the methods employed by the compilers of the major books of Hadith to
ensure the Hadiths they collected were authentic. [10]
M/J 2010
2 (a) How did the compilers of Hadiths (muhaddithun) judge between acceptable and
unacceptable Hadiths? [10]
O/N 2013(21)
2 (a) Write about the structure of a Hadith and describe the main methods used by the compilers of Hadiths
to establish their genuineness. [10]
M/J 2014 (22)
2 (a) What rules did the writers of the six authentic books (Sihah Sitta) apply to ensure the authenticity of
Hadiths? [10]
M/J 2015 (21)
2 (a) Write an account of the parts that make up a Hadith, and describe the checks made by
the collectors of the Hadiths to ensure the accuracy of their collections. [10]
M/J 2016 (22)
2 (a) Write a detailed account of the parts of a Hadith and say how these parts help in
determining the different categories of Hadiths, namely: sahih; hasan; da’if and mawdu’.
[10]
M/J 2017 (21)
2(a) Write a descriptive account of the terms isnad and matn of a Hadith and the role they
play in establishing the genuineness of a Hadith. [10]
O/N 2018 (21)
2(a) What measures were taken in early Islamic times to check the reliability of Hadiths? [10]
M/J 2019 (21)
2(a) Give a detailed account of the checks made on the text and narrators of Hadiths. (10)
Marking Scheme:
Candidates could begin their answer by saying that isnad and matn are the two parts of a Hadith that
constitute its structure. The list of narrators of the sayings and actions of the Prophet (pbuh) is called the
sanad and could be explained by the following Hadith: Muhammad ibn Al-Muthanna reported from Abdul
Wahhab, from Ayyub, from Abu Qilaabah, from
Malik that the Prophet (pbuh) said ‘Pray as you see me praying.’ (Agreed). In this Hadith as in other Hadiths
the list of narrators constitutes the sanad. The shorter the sanad the higher the chances of it being accurate.
Also, to establish the genuineness of a Hadith the sanad needs to be unbroken leading back to the Prophet
(pbuh).To establish the genuineness of the first part of the Hadith it was essential to check the character of
the narrator, their memory, the age at which they narrated the Hadith, showing an understanding of whether
they were at an age to understand what they were reporting. The text of the Hadith is called the matn and
4
from the above example would be ‘Pray as you see me praying.’ Again the text plays an important role in
establishing the authenticity of a Hadith. It is for this reason that the compilers of Hadith made sure that the
language of the Hadith was in pure Arabic, that it did not contain words that the Prophet (pbuh) would not
use, that the text of a Hadith never contradicted the Qur’an or other established Hadiths, gave high rewards
for small deeds or favoured a single person or tribe, or went against common sense and historical facts. Some
candidates may well develop their answer further by giving examples of how compilers went about collecting
Hadiths
and in the process checking the isnad and matn of Hadiths they came across to establish the authenticity of
their collections.
Intro:
Up to the beginning of the 3rd century of Islam, the compilers of Hadith did not classify Hadiths according to their
authenticity. Famous scholar Muhammad bin Ismail al-Bukhari was the first person to conceive the idea of compiling
authentic hadith by checking the reliability of the Isnad and Matn of every Hadith. Following his footsteps, other scholars
also compiled authentic books which later came to be known as Sihah al Sitta or the six authentic books.
For checking the authenticity, these scholars divided every hadith in two parts i.e Isnad (chain of transmitters) and Matn
(Text).
Isnad:
The first part of the Hadith is the chain of names. These are the authorities who are called narrators or Muhaddisin. It is
called “Sanad” plural “Isnad” which means support as it is the authority for the genuineness of a Hadith. The authorities
can be as many as one, two, three, four, five, or six depending on how far was the compilers time from the Holy Prophet
(PBUH).
The list of narrators of the sayings and actions of the Prophet (pbuh) is called the sanad and could be
explained by the following Hadith: Muhammad ibn Al-Muthanna reported from Abdul Wahhab, from Ayyub,
from Abu Qilaabah, from
Malik that the Prophet (pbuh) said ‘Pray as you see me praying.’ (Agreed). In this Hadith as in other Hadiths the
list of narrators constitutes the sanad. The shorter the sanad the higher the chances of it being accurate.
Methods
The following methods were used by the scholars to be certain of the authenticity of Isnad of every hadith.
The first transmitter in the chain must be a companion of the Holy Prophet (PBUH). This means that he could have heard
the Holy Prophet (PBUH) speak, and could have seen him performing various actions. Also, to establish the genuineness
of a Hadith the sanad needs to be unbroken leading back to the Prophet (pbuh).
• Each transmitter in the chain who is known as rawi must be a strong Muslim i.e honest and upright. This means
that he should report exactly what he has learnt from his teacher, and not use his own words thus transferring a
genuine Hadith. If any of the narrators was found guilty of falsehood or unreliable character then the hadith was
not accepted as authentic. For example once Imam Malik bin Anas went to Egypt to collect the hadith. But when
he observed that the narrator was deceitful in his daily living, he did not ask him about the hadith.
• He must be of an age in which he can understand the Hadith he is delivering. This is because he should understand
what he reports and know how a change of words can change the ideas in it. Therefore, the hadiths narrated by
children were not accepted as authentic.
• He must have a good memory which is to ensure that he delivers the exact words of the Holy Prophet (PBUH). He
should report what agrees with the reports of others who are known to have good memories. If any of the
narrators was found to have a defective memory, then the hadith was not accepted as authentic.
5
• The dates of birth and death of each transmitter in the chain was checked to ensure that they met each other.
Thus, there must be no gaps or weaknesses in the chain to ensure that a Hadith is authentic. If the chain of
narrators was broken, then the hadith was not accepted as authentic.
• Hadiths narrated by non muslims were not accepted as authentic.
Matn
The second part of the hadith is Matnwhich are the words of the Holy Prophet pbuh. Matn is the text of the hadith for
example “Pray as you see me offering prayers.” The Matn as a report or an act or statement of the Holy Prophet pbuh
helps to build the picture of his teachings and thus, a base for Islamic rites and beliefs.
Methods:
The following methods were used by the scholars to be certain of the authenticity of Isnad of every hadith.
• The Matn is accepted as authentic if it is not contrary to the previous hadiths which were accepted as correct by
the authorities, nor contradict the Quran or the main principles of Islam.
• It should not be against the common sense, laws of nature and historical facts.
• It should not level accusations to the Prophet’s family and companions.
• The Matn should not be accepted if the narrator himself confesses that the hadith is fabricated.
• It should not contain such an event that if occurred would have been reported by other companions but was only
reported by him. For example, one person attributed a hadith to Abu Bakr (R.A) , that he would kiss his thumbs
when Prophet’s name was mentioned in Azaan. The scholars did not accept it as authentic because it was a public
action and if Abu Bakr would have done it in Prophet’s (pbuh) approval, other companions would also have
reported and performed it
• It should not promise high rewards for insignificant deeds or order punishments for small errors.
• It should be in the Arabic dialect of the prophet and should not contain expressions uncharacteristic to the
Prophet for example cursing and abusing.
Thus the major collectors of hadith used strict and careful methods to ensure that hadiths which they accepted were
authentic. On the basis of these methods they categorized the hadiths into different types according to their
authenticity e.g Sahih or most authentic, Hasan or approved, Daif or weak and Maudoo or Fabricated.
2.(b) What was the significance of the Prophet not allowing the writing down of Hadiths in the early days of
his prophethood? [4]
• The Prophet (pbuh) prevented the companions from writing down the Hadiths during the early days of
prophethood in Makkah as he wanted to establish Islam and make sure his sayings were not mixed up with the
words of the Qur’an which was still being revealed.
• Companions were not fully familiar with the Quran so there was a possibility that they would not differentiate
between the revelations and Hadiths .
• In fact, the Prophet (pbuh) asked his companions to destroy any written record of Hadiths .
• After the migration to Madina, When the Prophet was certain that his companions would be able to distinguish
between the Hadiths and the words of the Qur’an as the major part of Quran had been revealed, he encouraged
them to write down the Hadiths to pass them down to others.
M/J 2014 (21)

2 (a) Describe how the compilers of the Prophet’s Hadiths checked the biographies of the transmitters, and
say why they thought it was important to do so. [10]
1
Paper 02
Day 05 (Topical+PP)

• Great emphasis is placed not only on lawful earnings in Islam but also on the dignity of labour. All kinds
of lawful works and hard labour are respected in Islamic community. it is not only a duty but also a
rewarding act .
• Through this Hadith the Holy Prophet (P.B.U.H) encourages Muslims to earn lawfully and through their
own hard work.
• This Hadith not only strongly discourages reliance on others such as begging and also condemns all other
unlawful means of earning.
• Respect is not earned by how much one earns but how he earns it. Earnings that come through honest
hard work and blessed by Allah and no job is considered too lowly in Islam. Holy Prophet (P.B.U.H) said,
“One who earns his livelihood by hard work is a friend of Allah.”

• The teachings of this Hadith can be implemented by Muslims today by earning an honest living and
staying away from all sorts of corruption such as bribery, gambling, usury etc.
• Self-sufficiency is good for individual and society. Living within one’s means and being grateful to God
for His provision is the way to act upon the Hadith.
• All the Prophets earned their living by hard work and many of them worked as shepherds.
• Holy Prophet (P.B.U.H) never looked down on any job. When he arrived in Madina as its leader he worked
on the construction of the mosque. During the battle of Khandaq he participated in the digging the
trench. Seeing him do same number of shifts as every other man encouraged the Muslims to redouble
their efforts. This action of the Holy Prophet (P.B.U.H)is a lesson to Muslims today, not to look down on
any honest effort and by showing respect to honest and hardworking people especially the poor, for
example the domestic staff at school, guards, drivers etc
2
(a) Main teachings: [2] marks

• Caring for and fulfilling the needs of the less fortunate in society is compared to worshipin this hadith and
the reward for doing this are comparable to performing jihad in the wayof God.
• This Hadith clearly explains the importance of human rights are as importance as rights of Allah. Islam is a
religion promotes social justice and lays great stress on the welfare of the community at large.
• This Hadith encourages the believers to fulfill the needs of all those individuals who are vulnerable in
society and would struggle without help. The two categories mention specifically in the Hadith is the
widows and the poor but the teachings can be applied to all vulnerable people in the community.
• It also made clear that worship is not restricted to just prayers and fasting but cover every good deed.
Helping these in need or distress is comparable to worshiping Allah. Believer who are mindful of the needs
of other are said to be as if they were engaged in constant worship of Allah. The Holy Prophet (P.B.U.H)
once said to his wife, “O Aisha love the poor and let them come to you for help. Allah will then surely take
you near Him on the day of Judgment”
• The way to fulfill the instructions given in the Hadith is to live one’s life in the world with consciousness of
the needs and plight of fellow beings.
• Allah wants believers to worship Him by not just fulfilling the obligations of prayers and fasting but also by
being generous helpful and considerate towards His creations.
• Muslims should also constantly endeavour to better the society they live in. They can do this by providing
resources for the poor by helping in the establishment of social housing for the homeless providing
healthcare to those who do not have access to it and supporting the widows and orphans etc. so that no
one is left behind and all get a fair chance in life.
• Even small tasks to assist another are considered as Ibadah in Islam and are rewarded. It has been said
that Hazrat Abu bakr used to milk the goats of an old widow who lived at a distance from Madina to help
her with her chores.
Hadith as a source of Guidance / Islamic law

O/N 2010
2 (a) How have the Hadiths of the Prophet been used as a source of guidance by Muslims? [10]
M/J 2011
2 (a) What part do Hadiths play in Islamic legal thinking? [10]
O/N 2013 (22)
2 (a) Describe how the Hadiths are used in establishing law in Islam. [10]
M/J 2015 (22)
2 (a) Give an account of how the Prophet’s Hadiths have been a source of guidance to
Muslims in putting their faith into practice. [10]
M/J 2016 (21)
2 (a) What is the role of Hadiths as a source of guidance in the lives of Muslims? [10]
Marking scheme:
3
In answer to this question the candidates can say that the Hadiths are the teachings of the Prophet which teach
Muslims the path prescribed by God. They can go on to say that they give Muslims a better understanding of the
Qur’an by elaborating on it and explaining its teachings.
Here the more developed answers could well give examples to show how Hadiths expand upon Qur’anic teachings.
Answers could include points like that when the Qur’an is silent the Hadith is considered as the authority on the
subject as the Qur’an and Hadith always agree with one another; that the authoritative Hadiths contain a tafsir of
the Qur’an which are guides to key verses in the Qur’an.
Examples of law derived from Hadiths can also be given to expand on the answer showing the various ways in
which the Prophet’s Hadiths are a source of guidance to all Muslims. These could include
laws on inheritance,
on payment of zakat,
punishment for a thief etc.
The candidates could also write about how ijma and qiyas rely upon Hadiths to formulate laws.
Relationship between Quran and Hadith

Paper 01
M/J 2009
2 (a) How are the Qur’an and Hadiths used together in Islamic legal thinking? [10]
O/N 2010
2 (a) Describe how the two main sources of Islamic legal thinking are related. [10]
O/N 2012
2 (a) Write about the way in which the two primary sources of Islamic legal thinking are
used. [10]
M/J 2014(12)
2 (a) The Sunna is often used with the Qur’an as a primary source of Islamic law. Describe
the ways in which they are used together. [10]
O/N 2017(11)
2(a) Write about the function of the Qur’an and Sunna as the two primary sources of Islamic
law. [10]
Paper 02
O/N 2015 (21)
2. (a) Describe how the Prophet’s Hadiths can be used together with the Qur’an to help
Muslims understand and practise their faith. [10]
O/N 2016 (21)
2 (a) Describe the relationship of Hadiths with the Qur’an, giving examples of how Hadiths
are used in understanding God’s words. [10]
M/J 2018 (21)
4
2(a) Outline the relationship between the Hadith and the Qur’an as sources of Islamic law.
Give examples to support your answer. [10]
M/J 2020 (22)
2(a) Outline the relationship between the Qur’an and Hadith when formulating Islamic law. [10]
Marking scheme :
The Prophet’s (pbuh) hadiths play a very important role in Islam and are second only to the
Qur’an in formulating laws. God has given Muslims many injunctions in the Qur’an but it is
the hadiths of the Prophet (pbuh) that explain them. Explaining the divine book was one of
the functions of the Messenger of God (pbuh).
‘We have merely revealed this book to you so that you may explain to them where they are
differing over (and so it stands out) as a guidance and mercy for a people who believe.’ (Al-
Qur’an, 16:64)
The above and other verses clearly establish the fact that the teachings of the Qur’an cannot
be put into practice without seeking guidance from the Prophet’s (pbuh) hadiths. Some
examples to show how the two are used together could be given by candidates e.g. they can
say that
• hadiths explain Qur’anic verses e.g. God says in the Qur’an: ‘So be obedient to your Lord, O Mary.
Prostrate (to Him) and bow down alongside those who bow down.’ (Al-Qur’an3:43)
The Prophet’s (pbuh) hadiths expand on how to put the injunction from God into action,‘Pray as you see me
praying’.
• Hadiths also restrict the meaning of a verse e.g. in the case of theft the command is to cut off their
hands. How much of the hand is to be cut off? Which hand is to be cut off? The Prophet (pbuh)
educated the companions on both issues by stating that in the case of theft the right hand up to the
wrist is to be cut off.
• Explanation of technical issues like those concerning fasting in the month of Ramadan, for which the
Qur’an says: ‘And eat and drink until the white thread becomes distinct to you from the black thread
of dawn.’ The Prophet (pbuh) interpreted the verse by saying that the white thread refers to day and
the black thread refers to the night.
• These and other examples related to zakat etc. can be given in responses.

❖ Hadiths play a very important role in the lives of Muslims and are a source of guidance to them in all
aspects of life. What the Prophet (pbuh) said, did and what he approved of is second in importance to the
Qur’an; God has Himself told Muslims in the Qur’an
‘Obey Allah and obey the Prophet’ [64:12];
He who obeys the Prophet, obeys Allah.” [4:80]
‘We have merely revealed this book to you so that you may explain to them where they are differing over
(and so it stands out) as a guidance and mercy for a people who believe.’ (16:64)
5
Prophet (pbuh) said, ‘I leave with you two things. If you hold fast to them both you will never be misguided:
the Book of Allah and my sunna.’ “
and
“Behold I have been given the Book and a similar thing (Sunnah) along with that.”
Hadiths are important to explain the teachings of the Qur’an; details of hajj, zakat, fasting are all given to
Muslims from the hadith and sunna of the Prophet (pbuh); the Prophet (pbuh) laid down principles (shariah)
regarding every aspect of life: buying, selling, contracts, inheritance which are all part of his sunna; in the
Farewell Address he clearly stated:
‘He who is present here shall carry this message to the one who is absent.’
Muslims turn to his actions in the hope that their actions will please the Almighty and be acceptable to Him.
The following instances will illustrate how these two parts i.e., quran and Hadith interplay and function for the
purpose of legislation.
1) The meaning of Quran is general; Hadith makes it specific and particular.The Hadith may add and
supplement the legal provisions of the Quran
the Quran teaches that Muslims must pay Zakat, the charity tax.
“And be steadfast in prayer, give the charity tax, and bow down your heads with those who bow down.”
[2:43]
In this example, Muslims are encouraged to give Zakat, but they are not told exactly what they should give,
or how they should give it. These details are found in the Sunnah of the Holy Prophet:
“No charity tax is due on property mounting to less than five Uqiya of silver, and no charity tax is due on
fewer than five camels, and there is no charity tax on fewer than five Wasq of wheat grain.”Ahadith
such as this helped legal experts to give advice to Muslims about how the teachings in the Quran about
Zakat should be obeyed.
2) Hadiths also restrict the meaning of a verse e.g. in the case of theft the command is to cut off their hands.
Quran says, “As to the thief male or female cut of his or her hands” (5:38)
How much of the hand is to be cut off? Which hand is to be cut off? The Prophet (pbuh) educated the
companions on both issues by stating that in the case of theft the right hand up to the wrist is to be cut off.
the Sunnah also restricts this, to the thief who steals wealth from the protective custody but the person
should not be lunatic or child etc.
3) Hadiths explain Qur’anic verses e.g. God says in the Qur’an:

‘So be obedient to your Lord, O Mary. Prostrate (to Him) and bow down alongside those who bow down.’
(3:43)
The Prophet’s (pbuh) hadiths expand on how to put the injunction from God into action,
‘Pray as you see me praying’.
4. Explanation of technical issues like those concerning fasting in the month of Ramadan, The hours of fasting
in the month of Ramadan are mentioned in the Quran in these words, “And eat and drink until the white thread
becomes distinct to you from black thread of dawn.” When companions were unable to understand this verse,
the Prophet (P.B.U.H) interpreted by saying that “the white thread refers to day and black thread refers to the
night.”
6
5. Hadith makes certain exceptions to the general rules as laid down by the Holy Quran. The Quran made a
declaration in general that one may inherit his property to his parents or children.
“It is prescribed, when death approaches any of you, if he leaves any goods, that he should make a
bequest to parents and next of kin.” [2:180]
Hadith has created the exception in the rule by declaring that there will be no transfer of inheritance between
Muslims and non-muslims.
“A Muslim may not inherit from a non-muslims, nor a non-muslim may inherit from a Muslim.”
❖ Hadith is a very significant and important source of Islamic law without which the Holy Quran cannot be
understood at all. In words of the Quran, the relationship of Quran and Hadith is that of Book and Light.
The Holy Prophet (P.B.U.H) was the first legislator of Islam. He interpreted the law of the Quran, and
commented on it and its manner of application to the practical problems and various situations of life.
• The secondary sources of Islamic law i.e Ijma and Qiyas depend upon Hadith for their
acceptance and justification. They can only be practiced when hadith is silent or does
not provide clear guidance. The secondary sources never contradict the teachings of
Hadith.
2.(b) Some Muslim scholars have questioned the use of analogy (qiyas) in Islamic law. Why
do you think they have done so? [4]
• Qiyas depends on the insight of the individual scholar, other scholars may disagree with him and there may be
major divergences of opinion, which may cause unease for some Muslims. This is a major reason why Muslim
scholars question the use of qiyas.
• Shi’i Muslims have expressed more unease with the use of qiyas than many Sunnis, because qiyas can be
subjective and in its place accept the use of aql/reason which is the judgment of the legal expert on the basis of the
Qur’an, sunna, and consensus.
• Shi’as have always agreed that the duty of the expert is to keep to the way set by the Imams in making decisions.
2.(b) ‘By using the principle of analogy (qiyas) the basic laws of Islam can be applied at any
time and in any case.’ Do you agree? [4]
• agree with this statement.
• new rulings can be formed for any new circumstance, based on their basic similarity with the basic laws of the
Qur’an and sunna. In this way the divine laws revealed in the Qur’an and sunna remain unchanged without
becoming outdated.
• The fundamental laws were made by God who created man and knows what’s best for him at all times. For
changing aspects of human life, the Qur’an and sunna provide basic principles which may be applied by analogy
whenever the need arises
• e.g. the issue of drugs could be cited, cocaine was not present in the Prophet’s (pbuh) time so is its use allowed?
The Prophet (pbuh) had said, ‘Every intoxicant is khamr, and every khamr is haram’ so every intoxicant is unlawful
is a conclusion that could be derived at by the use of analogy.
2.(b) Why do the Prophet’s Hadiths link belief and action so closely? [4]
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• The Prophet’s Hadiths link belief and action because mere faith without righteous deeds is
meaningless. Belief is sincere only when put into action.
• e.g if someone believes in pillars of Islam i.e prayer, fasting, zakat etc but does not practice any of
them, then his beliefs has no value near Allah.
• Similarly, if a person believes in Prophet Muhammad pbuh as the last messenger but does not follow
his sunnah, then he is not a true believer.
• The link between beliefs and action is equally important in communal life as the prophet pbuh said,
“ Let him who believes in Allah and the Last day, either speak good or keep silent, and let him who believes
in Allah and the last day, be generous to his neighbor, and let him who believes in Allah and the last day, be
generous to his guest.”
2.(b) How are Muslims obeying God when they obey the Prophet? [4]
• By following the Prophet’s (pbuh) example, for instance in how to perform salat, Muslims are not only
following his instruction but also fulfilling their obligation to God by completing the second Pillar of Islam.
• So in this way they are obeying both the Prophet (pbuh) and God.
• Similarly in social life we can fulfill the rights of fellow beings by implementing the hadiths of the prophet
(pbuh).
• For example the Quran emphasizes to take care of the orphans and warns those who repulse the orphans.
This commands can be obeyed by the implementation of the this hadith. The Prophet (pbuh) said, “ I and
the man who brings up an orphan will be in paradise like this’ and he pointed with his two fingers, the
index finger and middle figure.”
Syllabus (Grand Test)

Q1: Hadith 01-10
Q2,3:
• 03 stages of compilation of Hadith
(03 Questions)
• Need to compile the Hadiths
• Musnad and Musannaf Collections
• Methods to check the authenticity of Hadiths (Isnad and Matn)
• Hadith as a source of Legal thinking/Guidance
• Relationship between the primary sources of Law [Quran and Hadith]
1
Paper 02
Day 06 (Topical+PP)
(a)Main Teachings (2 Marks)

➢ In this hadith Prophet (P.B.U.H) has promised a great reward to those who care for and look after
orphans.
➢ Those Muslims who follow the Prophet’s (P.B.U.H) recommendation of caring for orphans will find
themselves close to him in paradise.
➢ Prophet (P.B.U.H) being an orphan himself, was not only sensitive to the plight of orphans but shows
great sensitivity and continuously reminded his Ummah to take special care of them.
➢ Allah too has instructed Muslims to treat orphans with humility and kindness, “Treat not the orphan
with harshness.” (93:9). Orphans are the responsibility of the entire Muslim community and their care
is a moral duty of all Muslims for which the Almighty will reward them.
(b)Action (2 marks)
➢ A Muslim can provide food, shelter, and financial assistance to orphans. If the orphan’s father was in
debt then the lender can exonerate that debt, or another Muslim can pay it off on behalf of the orphan.
➢ In the case of orphans where they have been left with an inheritance, their assets should be protected
and returned to them when they attain maturity.
➢ When it comes to orphan girls, a Muslim should make arrangements for their marriages with best
matching persons and should generously donate towards their dowries.
➢ Once the Prophet (P.B.U.H) found an orphan who was crying and he consoled him by asking, “Would
you not like Prophet Muhammad (P.B.U.H) to be your father and Aisha to be you mother?”
(a ) Main Teachings: [2 marks]

• This Hadith specifically signifies the responsibilities of Muslim rulers. They should devote their
energies to the general welfare and prosperity of their subjects.
• They should treat the people with kindness, gentleness, and justice to win their hearts.
2
• The Prophet Muhammad (P.B.U.H) two emissaries to cooperate with the people they were sent to
ruler over, and not to be dictators over them, and to govern with kindness.
• This Hadith carries the broader instruction to impart religious instruction to the people with
gentleness so that they are more inclined towards the faith and gain religious knowledge. Prophet
Muhammad (P.B.U.H) said, “Any man whom Allah has given authority of ruling people and he
does not look after them in an honest manner, will never have even the fragrance of paradise.”
“It is not appropriate for the leader to be angry, for anger with power is a source of the sword and
regret.”
(b) Action [2] marks
• All those in a position of authority should remember the ultimate authority lies with Allah alone and
their governance should be treated as a trust from Him.
• Muslim governments, in particular, should always be fair in their actions and should base their
authority on Islamic principles and kindness and tolerance of other faiths.
• Even when religious instruction is being given it should not be done in a manner where it becomes
overwhelming for the individual.
• It has been reported that the man once complained to the Prophet Muhammad (P.B.U.H) that
Muadh ibn Jabal recited long surahs in prayers which caused the plaintiff hardship as he did manual
work all day and by night, he was tired. Prophet Muhammad (P.B.U.H) then asked Muadh to recite
short surahs when leading the prayers, and said to him thrice, “O Muadh you are putting the people
to trials.”
O/N2012
2 (a) What are the different types of Hadiths? How is each Hadith classified into the different
types? [10]
Marking scheme:
Candidates can classify Hadiths as:
• Sahih – genuine/authentic Hadith that pass all the tests and can be regarded without question as
coming from the Prophet. Here candidates can write about how the sanad must be unbroken and how
each narrator must be pious, trustworthy and of sound memory, etc. Matn is also important to
mention when discussing the sahih Hadiths.
• Hasan – strong/approved Hadith are those raising some doubt about their authenticity. They are
similar to the sahih Hadiths except that its narrators or some of its narrators are found defective in
memory in comparison with those of the sahih Hadiths.
• Da’if – weak Hadith raise many questions about their authenticity. If any of the narrators in the isnad
was known to have been a liar or have a weak memory or was known to have not met the one he was
supposed to be narrating from than the Hadith is regarded as weak.
All three types of Hadith could come down from the Prophet himself, it is just that the evidence for Hasan and
Da’if is not beyond question, so that a careful compiler will be cautious about placing too much reliance on it.
• Some could add that many more categories of Hadith have been established, candidates could
mention Al-Mau’do – fabricated Hadiths as well.
The very able candidates can also mention the subdivision of Hadiths with regard to their acceptance into two
important classes Mutawatir and Ahad.
3
• Mutawatir is a Hadith reported by a large number of people in different times whose agreement on a
lie becomes inconceivable.
• Ahad are those whose isnad is broken or whose traditions are less widely accepted and therefore are
regarded as less authentic but if their narrators were regarded as honest they were accepted
otherwise rejected.
Different types to traditions/ hadiths came into existence according to rank and degree of reliability. Thus
ahadith have been divided by Muslim scholars into four main types:
1. The Sahih Hadith (Most authentic) is a term used to describe any Hadith, the accuracy of which is
absolutely beyond question. Hence, these hadiths are classified as ‘sound’ and ‘trustworthy’ meaning that
they are of the highest level of authenticity and reliability. Isnad (chain of transmitters) of Sahih hadith is
full and unbroken; each transmitter in the chain is a practicing Muslim and has a good character and sound
memory. Matn (text) does not contradict Quran, other authentic hadiths and main principles of Islam. It
does not contain expressions uncharacteristic of the Prophet pbuh and does not have any defects. Ahadith
reported by Bukhari and Muslim are universally accepted as sahih.
2. Hasan ( Approved) are Hadiths whose text is absolutely true but the isnad may not pass the strict test
established by the Hadith compilers e.g. a name in the chain may be missing but there is no reason to
believe that the Hadith is not authentic. Similarly, a hadith may be called Hasan if one of its narrators have
been found defective in memory in comparison with narrators of Sahih Hadith
Hasan is divided in two categories:
i. one with an isnad containing a reporter who is "screened", i.e. no prominent person reported from him .
ii. one with an isnad containing a reporter who is known to be truthful and reliable, but is a degree less in his
preservation/memory of hadith in comparison to the reporters of Sahih ahadith.
3. Daif (Weak). is a term used to describe any Hadith whose truthfulness in both text (matn) and transmission
(isnad) is not absolutely beyond question; and so, its authenticity is not proven. However, it is important to
note that not all Ahadith classified as ‘weak’ are rejected. Abu Dawud included da’if traditions in his Musnad
when he could find no other Hadith to explain questions relating to ‘morals’ or ‘religious’ devotion.
A Hadith could be weak for many reasons. For example, one of its narrators could be mastur; i.e he may not be
well known for his piety and reliability, but the compiler has no evidence that would question the narrator’s
character; or a narrator may have less than perfect memory but his truthfulness was never questioned.
The weakness in a Hadith could also be due to the interruption in the isnad; that is, a break in the chain of
transmission. Since there was nothing to suggest that the missing narrator was less than truthful or reliable,
such weak Ahadith were included in Musnad collections in areas of moral guidance and religious teachings.
4. Maudoo Hadith (Fabricated) Sometimes hadiths were fabricated, sayings and actions were attributed to the
Prophet (S.A.W) which he had not said , or done and cannot to be used to prove any point of law. For example “Common
people follow the religion of their rulers.”
Types of Hadith according to Acceptance :
1. Mutawatir. It is a Hadith reported by a large number of people in different times whose agreement on a lie
became inconceivable, making it authentic e.g Last sermon of the Prophet(pbuh).
2. Ahad (Single or isolated). These were the Ahadith whose chain of narrators were broken or traditions that
were less widely accepted, they were therefore less authentic if the narrators were truthful and honest, they were
accepted otherwise rejected.
4
2.(b) Why do you think the Prophet practised and encouraged the use of ijma’? [4]
• The use of ijma’ in legal thinking is based on a number of verses in the Qur’an “You are the best of people
evolved for mankind, enjoining what is right forbidding what is wrong and believing in Allah.” [3:110]
Verses like this indicate that the community has been given authority because it is upright and follows the
guidance of Allah and the example of the Prophet (pbuh).
• The Holy Prophet (pbuh) also referred to the importance of following the community, when he said,
“My community will never agree upon an error.” The Holy Prophet to have said, “Gather together the
righteous from among my community and decide the matter by their counsel and do not decide it by
any man’s opinion.”
• Therefore, from very early times it has been accepted that the agreed view of the community is binding
upon Muslims in legal and more general matters.
• ijma’ was encouraged as it was safeguarded by the agreement of leading Muslims/experts who could say
whether or not a principle was in harmony with the Qur’an and sunna.
O/N 2018 (22)
2(a) Hadiths are broadly classified as sound (sahih), good (hasan) and weak (da’if). Write a detailed account
of these three categories of Hadiths. [10]
Ijma[Consensus]
M/J 2017 (22)
2(a) ‘My community will never agree upon an error’. The Prophet’s Hadith encourages the use of consensus
of opinion (ijma’). Outline: [10]
• what consensus of opinion (ijma’) is, and how many kinds of ijma’ there are;
• who is qualified to practise it;
• give examples of how the Prophet and the Rightly Guided Caliphs practised ijma’
Marking Scheme:
• • Here candidates can say that the basis of ijma’ can be found not only in the ahadith but also in the Qur’an:
‘You are the best of the people evolved for the mankind enjoining what is right and forbidding what is evil’ (Al
Imran 3:110). The word ijma’ itself means collecting or gathering or unanimity and is a secondary source of Islamic
law. It is referred to when there is no clear teaching in the Qur’an or sunna but is always in harmony with the
primary sources of Islamic law.
There are two broad kinds of ijma’, the first is the general agreement of all Muslims in matters of belief and the
second one is related to legal matters and can be defined as an agreement among a group of Muslims about an
issue on which the Qur’an and sunna have not given a final word.
• • There is a difference of opinion amongst legal experts about who makes up this second group of Muslims.
According to some it is agreement amongst the residents of Madina, others think it is the Prophet’s (pbuh)
Companions whose ijma’ is valid as they were the most knowledgeable after the Prophet (pbuh) in matters of
Islamic law. Yet others believe it should be the Rightly Guided Caliphs. According to Shi’a Muslims ijma’ of jurists of
the same period as the Prophet (pbuh) or the Shi’a Imams is binding, another opinion is that ijma’ should be done
by jurists who are experts on legal matters whilst yet another view is that the agreement of the Muslim community
at large constitutes ijma’.
• • The Prophet practised ijma’ during his lifetime and here the candidates can give the examples of how he
exercised ijma’ during the battles of Uhud and Trench. The compilation of the Qur’an during Abu Bakr’s caliphate,
5
the reestablishment of tarawih prayers in the caliphate of ‘Umar and the adhan of Jumm’ah during the time of
‘Uthman can all be cited as examples of ijma’ practised by the Rightly Guided Caliphs
• Meaning
According to the principles of Islamic law, ijma is the third source. The word ijma means “consensus” or
“unanimous agreement”. It is related to the same verb as jum’a, Friday, and jami, mosque. It should be referred
to only when there is no clear teaching in the Quran or Sunna.
Justification from Quran and Hadith
The use of ijma in legal thinking is based on a number of verses in the Quran, for example
➢ “Thus have We made of you a community justly balanced, that you might be witnesses over the nation,
and the Messenger a witness over yourselves.” [2:143]
➢ “You are the best of people evolved for mankind, enjoining what is right forbidding what is wrong and
believing in Allah.” [3:110]
These and other verses like them indicate that the community has been given authority because it is upright
and follows the guidance of Allah and the example of the Prophet (pbuh).
The Holy Prophet (pbuh) also referred to the importance of following the community, when he said, “My
community will never agree upon an error.” The Holy Prophet to have said, “Gather together the righteous
from among my community and decide the matter by their counsel and do not decide it by any man’s
opinion.” Therefore, from very early times it has been accepted that the agreed view of the community is
binding upon Muslims in legal and more general matters.
Kinds:
There are two broad kinds of Ijma. The first is the general agreement of all Muslims in matters of belief,
for example, that the Quran is the most authentic revealed book and that the Prophet (pbuh) was the best of
all creation. This kind of Ijma is the acknowledgment of the beliefs that characterize Islam and are shared by all
believers.
The second particularly concerns legal matters and can be defined as the agreement of a group of
Muslims about an issue on which the Quran and Holy Prophet’s Sunnah have not spoken the final word.
• Who is qualified to practice this?
Legal experts have differed over who makes up this ‘group of Muslims’ whose Ijma should be accepted. Some
said that they should be the companions of the Prophet (pbuh); others that they should be the people of
Madina; yet others that they should be the Rightly Guided Caliphs. Shi’i Muslims claim that they should be the
descendents of the Holy Prophet, while others said that they should be the legal scholars of any generation.
Prophet’s(pbuh) examples
• The Prophet (P.B.U.H) always practised consensus of opinion (ijma) by consulting his companions on
important matters.
• For example, Azaan, He consulted his companions. Hazrat Umar’s suggestion was accepted that it
should be in human voice.
• In the battle of Uhad he consulted his companions and accepted their suggestion of fighting outside
Madina although he himself had a different opinion.
• Similarly, he practised ijma before the battle of Trench and accepted the suggestion of Salman Farsi.
Examples of Caliphs
Compilation of the Qur’an.
6
The Qur’an was revealed in a span of 23 years. It was not compiled in a book form during the life of Prophet
(p.b.u.h.). After his death, Hazrat Abu Bakr on suggestion of Umar (R.A) and by Ijm’a of the Companions, Quran
was compiled in a book form when 360 Companions of the Prophet (p.b.u.h.) were killed in the battle of
Yamamah.
The Adhan of Jumu’ah.
During the time of Prophet (p.b.u.h.) there was only one Adhan for Jumu’ah prayers but during the reign of the
Caliph Uthman, Madinah expanded considerably and the Adhan could not be heard because of noise in the
markets, therefore, it was decided after Ijm’a of the companions that another call should be given.
Tarawih Prayers
The Prophet (p.b.u.h.) prayed tarawih only three or four times in congregation in his lifetime. It was later
during the reign of the Caliph Umar (R.A) that the system of congregation of Tarawih was added after’ Isha
prayers.
2(b) ‘Truly, My mercy overcomes My wrath’. This is a Hadith Qudsi. What is special about
Hadiths of this kind? [4]
• Hadith Qudsi is the divine hadith they are the reports of what Allah said, but they are not words of Allah.
• The meanings of this hadith were revealed to the Prophet (P.b.U.H) and he put them in his own words.
• The Hadith qudsi differs from the Quran as the Quran is the words of Allah unlike the Hadith Qudsi.
• For this reason Hadith Qudsi is not a part of Quran.
• Some of Hadith Qudsi are “Pride is my cloak and greatness my robe, and he who competes with Me in
respect of either of them I shall cast him into Hell-Fire.” And “Spend on charity, O son of Adam and I
shall spend on you.”
Examples of Ijma from Quran (Paper 01)
• Regarding inheritance the Quran says,
• “It is prescribed, when death approaches any of you, if he leaves any goods, that he should
make a bequest to parents and next of kin.” [2:180]
• If a father has died before his son, and the son also dies, then the grandfather shares in the
son’s estate, together with other relatives.It allows for grandfather to take the father’s place in
inheriting from the son , even though it is not stated in so many words in the Quran.
• Marriage between a man and any of his grandmothers or granddaughters is forbidden.
This is based on the teachings in the Quran which begins, “Prohibited to you are: your mothers,
daughters, sisters; father’s sisters, mother’s sisters. Brother’s daughters, sister’s daughter; foster
mothers, foster sisters; your wives’ mothers, your step daughters under your guardianship, born of
your wives.” [4:23]
The principles follows the spirit of this full list, and adds two categories about which it is silent but which
clearly conform to all the one mentioned here.
1
Paper 02
Day 07(Topical+PP)
(a) Teaching [2 Marks]

• This Hadith emphasizes for Muslims the importance of reading the Quran and understanding its meanings.
• This book for guidance is the primary source of Islamic teachings and should never be neglected. In order
to get true benefit from it, a Muslim required to establish a strong relationship with the Quran by reciting
it, memorizing it, and above all understanding its teachings and living by them.
• The link with tethered camels has been made in this Hadith to show that just as the desert Bedouin tied
the fore feet of his camel to stop it from straying, the Quran keeps Muslims from going astray.
• Prophet Muhammad (P.B.U.H) said, “Keep on reciting the Quran, for, by Him in whose hand my life is, the
Quran runs away (is forgotten) faster than camels that are released from their tying ropes”
(b) Action: [2] Marks
• To keep their faith strong and to say on the path of righteousness, Muslims must continually keep the
teachings of the Quran fresh in their mind by reading a small portion of it every day, and by understanding
its teachings and putting them into practice.
• The Quran by daily reading keeps Muslims from losing their bearings and benefits them in their daily lives,
bringing them abundant blessing and spiritual development.
• Prophet pbuh used to recite the Quran every year during the month of Ramadan. He also encouraged his
companions for learning and teaching the Quran.
• In the month of Ramadan Tarawih prayers should be performed for the recitation of Quran . Regular
recitation of Quran keeps once close to Allah, as the Prophet Muhammad (P.B.U.H) said, “Allah does not
listen so attentively, as He listens to the recitation of the holy Quran.”
(a) Teachings : [2] marks

• This hadith teaches us manners of conduct in business transactions. This Hadith clearly shows that
Allah wants His servants to act kindly and show mercy in all aspects of their life, including all
business and financial dealings.
2
• The teaching of the Hadith focuses on principles under which trade i.e. buying and selling, should
be conducted.
• The guidance this Hadith gives is that honesty, fairness, and kindness should be the guiding
principles of every business transaction. The Quran too gives clear instruction to Muslims on how
trade should be conducted: “Give full measure when you measure and weight with a balance that
is straight.” (17:35).
• Mercy shown to fellow beings is rewarded by Allah Himself. Prophet Muhammad (P.B.U.H)
supplicated for the welfare of the one who was considerate and sympathetic towards the
borrower, and who carried out his dealings with justice and fairness.
• Conducting all trade and financial dealings fairly and honestly, showing respite to a debtor when asking
for one’s money back, ensuring that there’s no delay in the repayment of debts and not selling
substandard products, not keeping unfair margins of profit and conducting legitimate business are
some of the ways in which a Muslim can put into practice the teachings of this Hadith.
• Good conduct is incumbent on Muslim in all walks of life as well in trade and financial dealings. As
Allah looks favorably upon those who conduct their affairs honestly and show respite to others when
they need it.
• Prophet pbuh was very honest and truthful, and dedicated while trading he would not hide defects of
trade articles. Prophet Muhammad conducted business in Syria with such prudence and sense of duty
that he returned from the trade expedition with an amount of profit larger than usual. Hazrat Khadija
married him due to his honesty and trustworthiness.
• It is said about Hazrat Usman that he used give more in measure and weights when selling
commodities, and even paid more than the asking price of the commodity he bought, saying that Allah
not only fulfilled his needs but gave him more than he needed.
Themes of Hadith
M/J 2012
2 (a) According to the teachings of the set Hadiths you have studied, outline the ways in which Muslims should treat
one another. [10]
O/N 2014 (22)
2 (a) Outline the main teachings of the set Hadiths about the conduct of Muslims in communal life. [10]
O/N 2016 (22)
2 (a) Giving references from the set Hadiths you have studied, outline the Prophet’s teachings about care in the
community. [10]
O/N 2017 (21)
2(a) Write an account of how the Hadiths of the Prophet stress upon the unity of the Islamic community. Use at least
four set Hadiths from the syllabus to develop your answer. [10]
Marking scheme:
From the set hadiths in the syllabus there are many that focus on the care that a Muslim must show in the
community towards others and especially the vulnerable people in the community, like widows and orphans
etc. Candidates need to refer to relevant hadiths e.g. hadiths 2, 3, 5, 6, 11, 15 etc. that they have studied from
3
the syllabus and reflect on the general principles deduced from them about relationship with others and
communal life.
Answer: [Learn and write]
The Prophet pbuh described the Umma, the Muslim community as being like
‘a single body-if his eye is affected he is affected, and if his head is affected he is all affected.”
This shows that the community has to be supportive of itself, and that if there is problem in one part of it, this
will be felt throughout the rest. It means that the individual Muslim has to keep the interests of the community
central, and is not to be too focused on his own wants and needs.
The Ahadith of the Prophet shed a lot of light on the importance of Muslim community life. The first Islamic
community was knitted in such a way that these teachings were inculcated in the core of social structure.
The prophet pbuh also instructed to show concern for others and to safeguard others from the mischief
of tongues and hands. On one occasion he said, “None of you truly believes until he desires for his brother what
he desires for himself.”
It teaches us that we must behave towards our fellow Muslims in the same way in that we behave towards
ourselves. Because it is only by acting sincerely towards others we prove that we are true believers
Similarly, Prophet (pbuh) emphasized on showing concern for others and on helping them by all possible means
and declared it as charity (sadaqah).
“Every person’s every joint must perform a charity every day the sun comes up; to act justly between two
people is a charity, to help a man with his mount, lifting him onto it or hoisting up his belongings onto it is a
charity; every step you take to prayers is a charity; and removing a harmful thing from the road is a charity.”
So Muslims are required to play a positive role as a part of the community by helping others and by settling their
disputes.
Prophet pbuh also said, “Whosoever of you sees an evil action, let him change it with his hand, and if
he is not able to do so then with his tongue, and if he is not able to do so then with his heart, and that is the
weakest of faith.”
In this hadith the Prophet pbuh emphasized upon forbidding the community from digressing from the path of
Allah. He prescribed upon all Muslims to stop evil actions by all possible means.
A sense of responsibility and provision of justice is embedded into the minds of the Muslims as they
follow the doctrines of Islam. “The Messenger of Allah (may Allah bless him and give him peace) sent Abu Musa
and Mu‘adh ibn Jabal to Yaman, and he sent each of them to govern a part. Then he said: ‘Be gentle and do not
be hard, and cause rejoicing and do not alienate.”
The Prophet pbuh also taught Muslims to show mercy to others and stop from usurping the rights of
others. He said,
‘‘God will not show mercy to him who does not show mercy to others.”
This shows that in Islamic community life, Muslims think out of their selves and care about other Muslims.
Therefore, a good Muslim is the one who fulfils the social duties.
O/N 2011
2 (a) Outline the main teachings of the Hadiths you have studied, from the passages set for special study,
about the responsibilities of individual Muslims. [10]
O/N 2019 (21)
2 (a) From the set Hadiths you have studied outline the Prophet’s teachings on the individual conduct of
Muslims. [10]
4
Marking Scheme
Many of the Prophet’s Hadiths outline the teachings on the individual conduct of Muslims. Candidates need
to refer specifically to the set Hadiths given in the syllabus and say what the teachings given in them are for
individual Muslims.
Some of the Hadiths that candidates can refer to are Hadiths 1,4,6, 7,8,9,13 etc. which refer to the obligations
of a Muslim concerning the observance of the Pillars of Islam, of how to deal with evil when confronted with
it, of striving in the way of God, the dignity of labour and the importance of work etc.
Good answers will quote and describe the Hadiths and say how the Prophet’s teachings give Muslims a code
of conduct to live by which helps them to live righteously and earn great rewards in this world and the akhira.
It could also be said that when individual Muslims live according to the teachings of the Prophet’s Hadiths
their good conduct has a positive effect on society as a whole.
Answer: (Learn and write)
The Prophet’s pbuh character is a perfect role model for all Muslims in their individual and personal conduct.
His ahadith give us teachings about our responsibilities as individuals .The Prophet pbuh said,
“Religion is sincerity.’ We said: ‘To whom?’ The Prophet said: ‘To Allah, his Book, his Messenger, the leaders
of the Muslims and to their common people.”
Here, he taught us to be sincere in our beliefs and practices. This means that we must put Allah before
everything else that we do and we must recite the Holy Quran regularly in order to implement its teachings in
our lives. If we do this, we will be able to fulfill all the main requirements of Islam.
The Prophet pbuh said, “He who studies the Quran is like the owner of tethered camels, if he attends
to them he will keep hold of them, but if he lets them loose they will go away.”
Modesty is an important feature of Islam as it plays a vital role in character building. It holds a key to
piety and good deeds. Faith and modesty are so closely related to each other that either both will be present in
an individual and community or none of the two would be present. Modesty has been particularly stressed upon
as part of faith because it reflects a state of mental piety. Therefore, Prophet (P.B.U.H) said, “Modesty produces
nothing but good”
Prophet (P.B.U.H) emphasized upon individual Muslims to perform obligatory acts of worship i.e salat
and fasting, and to live their lives following Islamic values in order to attain God’s pleasure and enter paradise.
“A man asked the messenger of Allah: do you think that if I perform the obligatory prayers, fast in Ramdan,
treat as lawful that which is lawful and treat as forbidden that which is forbidden and do not nothing further.
I shall enter paradise” The Prophet (P.B.U.H) said “yes”
Prophet’s ahadith also contain teachings about taking our responsibility ourselves. He also taught us
about generosity and hospitality. His teachings encourage us to spend our wealth on the poor and the needy
and to exert ourselves in the way of Allah. He also emphasizes upon hard work and earning by lawful means. He
is reported to have said, “No one eats better food than that which he eats out of the work of his own hand.”
It means that we should become self-sufficient and should not depend upon others unnecessarily.
The Prophet pbuh also forbade his followers from being materialistic or self-centered. Instead he told
them to remember and to strive for the eternal rewards of hereafter. He said, “The world is a believer’s prison
and a non-believer’s paradise.”
It teaches us that a true believer always takes this worldly life as a time of trial and therefore does not indulge
in this world too much.
In this way Prophet’s (pbuh) ahadith give us guidance about our individual conduct and help us to become good
Muslims.
5
The Holy Prophet (P.B.U.H) was not merely a Messenger of Allah, he was also a guide and teacher. The life of
Holy Prophet (P.B.U.H) is an example for Muslims to follow in every sphere of life. He provided teachings
regarding every aspect of their community as well as individual life .
2.(b) How can the teachings of the Prophet concerning care in the community be
applied today? [4]
• Enquiring about the health of an ill relative or neighbour,
• eradicating evil practices e.g buying or selling wine and other intoxicants, charging interest, black marketing etc
• helping to educate and care for an orphan child in the community
• on a wider scale the Muslims in a community should rally together when there is a natural disaster in the country and
help collect funds and supplies that could be sent to the affected areas or offer their services as voluntary workers to
ease a crisis.
Challenging Question:
M/J 2013(42)
2 (a) From the set Hadiths outline the Prophet’s teachings about the conduct of the individual in the
community. [10]
Qiyas [Analogy]
O/N 2020 (21)
2. (a) Describe the method used to make a judgment by analogy (qiyas) using the Qur’an
and Hadith. Give examples to support your answer. [10]
Marking Scheme:
Analogical reasoning or qiyas is the fourth source of Islamic law-making, the use of which has been justified by both
the Qur’an and the Prophet (pbuh).
Some answers may include the conversation between the Prophet (pbuh) and Mu’adh ibn Jabal in which the
Prophet (pbuh) encouraged him to make qiyas and this can be read as development of the answer.
In response to this question candidates need to write about the three elements necessary to make a sound
analogy, using the Qur’an and Hadith, which are:
• Asl (root): the fundamental teaching
• Far’ (branch): the new matter in question
• ‘illa (the link): that connects them.
• By relating these together, it is possible to arrive at a new judgment, the hukm.
An example that could be given by candidates is:
The Qur’an forbids all sorts of trading after the call to prayer on Friday till the completion of the Friday prayers
(asl). By analogy, all kinds of transactions (far’), e.g. sales, holding meetings, getting married, etc. are forbidden
(hukm) as they distract Muslims from Friday prayers (‘illa). It is important that the asl must always be from the
Qur’an or the Sunna of the Prophet (pbuh) or by ijm’a.
An example from the Hadith that could be given is: The Prophet (pbuh) said: ‘Every intoxicant is khamr (wine) and
every intoxicant is forbidden.’ (Abu Daud) Asl: The Qur’an and Hadith prohibiting khamr Far’: The use of intoxicants
other than khamr also prohibited in Islam ‘Illa: They, like khamr, contain the properties of being intoxicants Hukm:
Therefore, the use of every substance that causes intoxication is banned in Islam.
Examples based on teachings from the Qur’an, Sunna could be given to support the answer. If candidates give
more than one example it could be read as detail and development in the answer.
6

Qiyas actually comes from a verb that means to measure one thing by comparing with another thing that
is similar to it.
“Qiyas is the legal method of deducing one principle from another by comparing them together.” This is the
fourth basis of legal method, according to Sunni Islam, coming after the Quran, Sunna and Ijma. Shi’i Muslims
do not accept it because it involves a lot of individual opinions and causes unease some Muslims.
Justification for Qiyas is often also seen in the Quran. The great expert al-Shafi’i for example, cited the verse:
“ Turn then your face in the direction of the Holy Mosque; and wheresoever you are, turn your faces in that
direction.” (al-Baqara 2:150)
And he argued that you should face the Ka’ba when you can see it, but face in its direction when you cannot see
it, using reason to determine by the sun, stars, etc. where its direction lies.
The justification for exercising Qiyas is usually based on the following Ahadith:
When the Prophet (pbuh) sent Mu’adh Ibn Jabal as judge to the Yemen, he asked him,
‘How will you reach a judgment when a question arises?’
Mu’adh replied, ‘according to the Word of Allah.’
“And if you find nothing therin?” the Prophet asked him.
“According to the Sunnah of the Prophet,” he answered.
“And if you find nothing therein?
“Then I will exert myself to form my own judgement”, Mu’az replied.
The Holy Prophet’s response was: “Praise be to Allah who has guided the messenger of His Prophet to that
which pleases His Prophet.”
This example takes us into the method used in Qiyas, the drawing of comparisons or analogies between two
principles. The experts identified these elements as being necessary to a sound analogy:
The fundamental teaching (asl, root)
The new matter in question (far’, branch)
The linking cause that connects them (‘illa).
By relating these together it is possible to arrive at the new judgement, the hukm.
This may be illustrated by the following examples:
1. Asl: the Quran forbids sales transactions after the call to prayer on Friday; The Holy Quran relate “O ye
who believe! when the call is proclaimed to prayer on Friday (the day of assembly) hasten earnestly
to the remembrance of Allah, and leave off business (and traffic) that is the best for you if ye but
knew!”[62:9]
by analogy, therefore, all kinds of transaction (far’)
have been forbidden;(Hukm)
‘illa: every kind of transaction is forbidden because like sales, they distract Muslims from Friday prayers.
2. Ali (R.A) applied Qiyas, when he suggested punishment of 80 lashes to the drunkard, “ Umar ibn al-
Khattab asked advice about a man drinking wine. Ali ibn Abi Talib said to him, “We think that you flog
him for it with eighty lashes. Because when he drinks, he becomes intoxicated, and when he becomes
intoxicated , he talks confusedly, and when he talks confusedly, he lies.” (80 lashes is the same amount
as for slandering) Umar gave eighty lashes for drinking wine. (Muatta) This is bassed on “ And those who
launch a charge against chaste woman and produce not four witnesses (to support their allegation)
flog them with eighty stripes.” (An-Nur24:4)
7
It is important to say that the asl must always be a principle from the Quran (as in this example), the
Sunnah or Consensus.
This is how Qiyas has been recognized as the fourth basis of establishing the sacred law of Islam. It is
generally accepted only when no clear guidance is given by the Quran, Sunnah or Consensus of the
community.
3. Asl:The Fundamental teaching is describe by the Prophet (S.A.W), “Every intoxicant is Khamr so every
intoxicant is haram.” (Sunnan Abu Daud)
Far; the (subsidiary) : L.S.D cocaine opium and all other drugs
‘illa (the cause) connecting them is intoxication
Hukm (Law): all these drugs are declared haram (forbidden)
4. Another example is that Wudu is not valid even if the smallest portion of the body, which has to be
washed remains dry. According to a tradition reported by A’isha (R.A) if flour is dried on the nails and
water has not reached any portion of that nail, Wudu would not be considered to have taken place, so
applying this in the case of nail polish, the Wudu is not considered to have taken place as the nails remain
dry.
2 (b) Why do you think the Prophet (pbuh) encouraged the exercise of personal reasoning
amongst his Companions? [4]
Candidates need to give an evaluative response here saying why the Prophet (pbuh) encouraged the use of personal
reasoning amongst his Companions. It could be said that he was aware that issues or problems could confront his
community where they may not be a clear-cut answer in the primary sources but he believed if the principles laid out in
them were followed a correct decision could be reached.
M/J 2013 (02)
2 (a) Why do Muslims need to know about the Prophet’s Hadiths and what benefit do they
hope to get by following his sunna? [10]
M/J 2021(22)
2(a) Write about the importance of knowing the Prophet’s Hadiths and following his Sunna
for Muslims. [10]
Answer: Hadith as a source of Guidance
• Benefits of Sunnah
By following the sunna of the Prophet Muslims hope to walk the path of righteousness. The Qur’an itself says ‘Obey
Allah and obey the Prophet’ [64:12]. The Hadith and the sunna of the Prophet are second only to the Qur’an in importance
and if Muslims follow the Prophet’s practice they will be closer to attaining paradise. Candidates could quote from the
Prophet’s Hadiths ‘I leave with you two things. If you hold fast to them you will never be misguided: the Book of Allah
and my sunna.’
O/N 2020 (22)
2. (a) Write an account of:
• the reasons given by scholars for compiling Hadith collections, and;
• the checks made to confirm their authenticity.[10]
1
Paper 02
Day 08(Topical+PP)
(a) Main teaching: [2] marks

• Rahman and Raheem, the most merciful and the most beneficent are, amongst others, two of the most
quoted attributes of Allah. The first example of His mercy was forgiving the sin of Hazrat Adam and his wife.
• The teaching of this hadith for Muslims is to develop the traits of kindness and mercy in their personalities,
to show compassion to all living things in this world, and to forgive the mistakes of others and overlook
their minor faults. Prophet (P.B.U.H) said, “He who is devoid of mercy is devoid of all good.”
• The rights of fellow Muslims have been stressed upon by both Allah and His Prophet Muhammad (P.B.U.H).
A Muslim’s treatment by Allah depends on how he treats others.
• Allah will reward Muslims for Showing compassion and mercy to His creation. That those who do not
practice mercy simply deprive themselves of Allah’s mercy is the clear teaching given by the Prophet
Muhammad (P.B.U.H).
• Muslims can practise the teaching of this Hadith in their daily lives by doing small acts of kindness every
day. Helping a blind man cross the road, feeding a hungry person, giving directions to a traveller, forgiving
the mistake of a fellow being are all examples of how mercy can be practised..
• All Muslims are part of one community and should profess brotherhood towards each other and all
humankind, which will be looked upon favorably by Allah.
• The Prophet Muhammad (P.B.U.H) showed mercy even to his enemies; when the believers asked him to
curse the people of Tai’f, he instead prayed for them that one day they might accept Islam as their faith.
Yet another example of his mercy is that at the conquest of Makkah, he issued a general pardon to all those
who had persecuted and tortured him and the Muslims for ten years.
• Keeping these examples in mind, it becomes incumbent on Muslims to follow the Sunnah of the Prophet
Muhammad (P.B.U.H) and show forgiveness to those who wrong them.
(a) Main Teachings (2 Marks)

2
• This Hadith of the Prophet Muhammad (P.B.U.H) focuses on the concepts of brotherhood in Islam. It
teaches Muslims about community relations and how they should behave towards other fellow believers.
• Muslims are joined in a fraternity by their common faith. Just as the head (brain) is the command center
and vital to humans, brotherhood is essential to Muslims. Islam stands for universal brotherhood of all
Muslims and wants to see them as a solid structure. The Quran calls upon the believers, it is essential that
Muslims make peace when there is some dispute between them. The Quran says, “And hold fast by the
rope of Allah altogether and be not divided”.
• Every Muslim’s blood, property, and honour are sacred to their fellow Muslims; they should feel each
other’s pain and support each other in time of stress.
(b) Action [2] marks
• Muslims should always be aware of the sufferings of others around them, be it their friends, family,
community, or other Muslims around the world.
• The best example of brotherhood was seen at the time of the Prophet’s Muhammad (P.B.U.H) migration
Makkah to Madina when the Prophet Muhammad (P.B.U.H) declared the Ansar and the Muhajireen as
brothers. The Ansar were extremely generous to their brothers; not only were they willing to share their
possessions with them but also accepted that the Muhajireen could inherit from them.
• Even today, when Muslims of one country or region are in distress or oppressed their pain is felt by the
entire Ummah and it becomes obligatory to help them in whichever way they can.
• For example Muslims of Kashmir, Syria, Palestine and Iraq etc. Afghan Muhajireen who have fled wars in
Afghanistan took refuge in Pakistan. Many Afghan born and raised in Pakistan and identify as Pakistanis and refer to
Pakistan as their home. Afghan refugees in Pakistan are helped officially and by other aid agencies.
Articles of Faith
Tauheed, the belief in Oneness of Allah
M/J 2013 (02)
4 (a) Outline the Muslim teaching about the belief in the oneness of God (tawhid). [10]
M/J 2016 (21)
5 (a) Muslims believe that God alone is Lord, that He alone should be worshipped and that His names
and attributes are unique to Him. Outline Muslim beliefs in the oneness of God. [10]
Marking Scheme:
Muslims believe in one God, Allah. This belief in the oneness of God is known as tawhid. This belief is the core
of Islam and all creation has to recognise the Creator, which is God, and submit to his will. Tawhid has three
aspects: Oneness of the Lordship of God; Oneness in Worship of God; and Oneness in the names and qualities
of God. In this answer, candidates need to name these three aspects of Tawhid and explain them:
Oneness of the Lordship of God: There is only one Lord for the entire universe, that is God. He is the
Creator, Sustainer, Lawgiver and Master of the universe. He is neither the father nor the son of anyone. The
main statement that every Muslim makes is ‘la ilaha illa Allah’, ‘there is no God but Allah’. Candidates could
give quotes from the Qur’an to expand on this aspect of tawhid.
Oneness in Worship of God: Since God is the Creator, he is the only one worthy of worship. It is man’s
primary duty and obligation to worship none other than him. Muslims must only pray, invoke, and ask him for
help. ‘You alone we worship and You alone we ask help from.’ (Ikhlas 112:2-3)
3
Oneness in the Names and Qualities of God:The belief includes:We must not name or qualify God
except with what he and his Messenger have named or qualified him with.None can be named or qualified
with the names or qualifications of God. Muslims must believe in all the qualities of God which he has stated
in his Book or mentioned through his Messenger; Muslims believe in the divine attributes of God; these
attributes are only inherent in God and this belief is integral to Islam. Muslims are unable to describe God;
however, the existence of God can be realised through his manifestations and through his attributes as told by
his messengers. Again, candidates can quote from the Qur’an to develop the point further.
Answer:
At the heart of Islam lies belief in Allah as the only deity worthy of worship by his creation. The essence of
Islam is bearing witness to the phrase, ‘There is no god but Allah’. The testimony to this belief, called
tauheed, is the axis around which Islam revolves. Tauheed requires belief in Allah’s existence which is
reflected in His creation. Allah’s presence can be perceived by His answer to our prayers, the miracles gave
some of his Prophets, and the teachings in the revealed books. In fact, every human is born with an
instinctive belief in Allah. The Prophet Muhammad (P.B.U.H) said, “Every child is born in a state of fitrah (a
natural belief in Allah) then his parents make him a Jew, a Christian, or a Magian.”
Belief in Allah, In Islam, consists of following aspects:
1. Belief in Allah’s Lordship
Belief in the supremacy of Allah means that both heaven and earth, and all that lies beyond them, unknown
to humans, belongs to Allah. He alone is the most supreme the exclusive lord and master of all His creation.
He created them out of non-existence and they are dependent upon Him for their conversation and
continuation and He alone has the power to bring them all to an end or bring them to life again.
Furthermore, He did not create the universe without purpose and leave it to run is own course. In fact, His
power is what sustains this universe and all known and unknown life within it. ‘Say (O Muhammad P.B.U.H),
Who provides for you from the sky and the earth? or who has power over hearing and sight? And who
brings out the living from the dead and bring out the dead from the living? And who rules and regulates
all affairs? They will say: Allah. ‘Say. Will you not then bow (show piety) before Allah?’ (10:31)
Belief in Allah as the supreme Lord also means to acknowledge Him as the Supreme lawgiver, the absolute
judge and legislators, who alone distinguishes right from wrong. Just as the physical world submits to His
supremacy, human beings must submit to the moral and religious teaching of their Lord.
In other words, Allah alone has the authority to make law, determine acts of worship, decide morals, and
set standards of human interaction and behavior.
2. Allah alone is entitled to be worshiped
In Islam, Allah’s right to be worshipped cannot be questioned. Allah has the exclusive right to be worshipped
inwardly, and outwardly, by one’s heart, body and soul.
No one should be worshipped other than Him and no one can be worshipped along with Him. He has no
partners and no associates in worship. Worship for Him alone. The Quran says, “And your God is the one
and only Allah; there is no God but He, most gracious, most merciful.” (2:163)
The central messages of all Prophets and messengers sent by Allah, such as Hazrat Ibrahim, HazratIshaq,
Hazrat Ismail, Hazrat Musa, Hazrat Isa and Hazrat Muhammad (P.B.U.H), is to urge humanity to surrender
to Allah’s will and His Worship. The Quran says, “And we never sent any messenger before you (O
Muhammad (P.B.U.H) without having revealed to him that there is no God but I, therefore worship and
serve Me (alone).” (21:25)
3. Allah’s names and attributes
4
As only Allah is perfect, no one else should be named or qualified with names or qualifications of
Allah. Muslims must believe in all the qualities of Allah stated in the Quran and as mentioned by
His Prophet (P.B.U.H); this belief forms an integral part of faith.
Attributing any of Allah’s qualities to another deity or human is known as shirk and this is an
unforgivable sin in Islam as it goes against the primary belief in Tauheed. The Quran says, “There
is nothing like Him, and He sees and hears all things.” (Quran 42:11)
The names of Allah indicate His majesty, power and perfection. His attributes are unique and all-
encompassing: He stands in need of none as He is perfect. “And the most beautiful names belong to Allah,
so call on Him by them.”(7:180)
Muslim start their day and tasks with the name of Allah and remind themselves of His compassion and mercy
every time they eat, drink, or do anything of importance. Forgiveness too is an important dimension of
human relationship with Allah. Human beings are weak and prone to sin, but Allah in His mercy is willing to
forgive those who repent.
5(b) Why has God repeatedly warned Muslims against committing shirk? [4]
All three kinds of shirk should never be committed . The severity of shirk can be understood through the
following :
• Shirk makes the Creator like His creation, Therefore, Allah declares shirk to be the greatest wrong,
“Indeed to ascribe partners (unto Him) is a tremendous wrong.” (Quran 31:13)
• Allah has forbidden Paradise to those who do not repent from committing shirk, condemning him to
Hell for eternity,
“Surely whoever associates (others) with Allah, Allah has forbidden to him Paradise and his
abode is the Fire.” (Quran 5:72)
• All the good works a person may have done are lost, become worthless, and are rendered vain if a
person dies unrepentant of shirk.
M/J 2017(22)
4(a) Associating partners (shirk) is opposed to believing in the oneness of God (tawhid) and
can be divided into three main categories. Write about each category. [10]
Marking Scheme:
This question is asking the candidates to write about tawhid but from another perspective.
1. Shirk in the existence of God would constitute assigning partners to God or saying that there is more than
one Creator or that there are more gods than one. It could also be committed by declaring God to be the father
or son of someone. Well developed answers may well quote Sura 112:3 which says ‘He does not beget, nor is
He begotten.’ This is the most unforgivable sin and should never be committed as God has said in several places
in the Qur’an e.g. ‘Allah forgives not that partners should be set up with Him, but He forgives anything else to
whom He pleases.’ (Al- Nisa 4:48)
2. Shirk in the worship of God can be committed by praying invoking or asking for help from any other than God
and by offering sacrifice or slaughtering in the name of any other than God. Muslims should therefore only ask
God for the fulfilment of their wishes or needs as that power lies only with him. Only He should be invoked.
3. Shirk in God’s attributes means to ascribe qualities which are unique to God to some other being. It means
to believe that some being other than God has the power to create, or make something perish or has the same
knowledge as God or the same divine power. Muslims should therefore be careful to not commit this grave sin.
5
All three kinds of shirk should never be committed ‘Whoever joins other gods with Allah, Allah will forbid him
from the garden and fire will be his abode. There will for the wrong-doers be no one to help.’ (Al-Maidah 5:72)
There is no issue upon which Islam is so strict as the one of tawheed (monotheism). Therefore, shirk is
considered the greatest violation with which the Lord of the heavens and the earth is defied.
1. Shirk in the existence of God would constitute assigning partners to God or saying that there is more
than one Creator or that there are more gods than one. It could also be committed by declaring God to be the
father or son of someone. An example is Christians who believe that Allah is God the Father, God the Son, and
God the Holy Spirit, all at the same time. Quran rejects it by saying,
‘He does not beget, nor is He begotten.’
This is the most unforgivable sin and should never be committed as God has said in several places in the Qur’an
e.g. ‘Allah forgives not that partners should be set up with Him, but He forgives anything else to whom He
pleases.’ (AlNisa 4:48)
This category also includes Atheism (the belief that human beings have no Lord).
Pharaoh denied the existence of Allah and claimed his own self to be the Lord over Moses and the people
of Egypt. He announced to people: “I am your Lord, Most High.” (Quran 79:24). Also, the idea that nature itself
is God, or that God dwells within His creation is also shirk.
2. Shirk in the worship of God can be committed by praying invoking or asking for help from any other than God
and by offering sacrifice or slaughtering in the name of any other than God. Muslims should therefore only ask
God for the fulfilment of their wishes or needs as that power lies only with him. Only He should be invoked.
“You alone we worship and your aid we seek.”
Example of this shirk is held by people who pray to the dead. They believe the souls of the saints and other
people can meddle in the affairs of mortal men, that somehow the departed souls can cause change in the life
of men and women by answering their prayers or in other ways. The truth is that the dead have no power over
the lives of the living; they cannot answer anyone’s prayers, nor protect them, nor grant their wishes.
3. Shirk in God’s attributes means to ascribe qualities which are unique to God to some other being. It
means to believe that some being other than God has the power to create, or make something perish or has the
same knowledge as God or the same divine power. It can be further classified into two types:
(i) Humanizing Allah by giving Him attributes similar to humans is shirk. Depictions of God in paintings and
sculpture are of this type. Christianity, the major religion of the West, views God in human terms, as Jesus
is considered God incarnate by them. On the contrary, the Muslim tradition has been clear on this point
because of the Quran’s clear teachings,
“There is nothing like Him, and He sees and hears all things.” (Quran 42:11)
(ii) Another form of this type of shirk is when human beings are deified by giving them divine names or
qualities. For example, the Christians raise Mary, the mother of Jesus, to a divine status by giving her some
of Allah’s attributes, such as the Merciful. They also call Mary the mother of God, ‘God’ being a reference
to her son Jesus.
4(b) Does belief in angels make a Muslim’s faith stronger? Give reasons for your answer. [4]
• belief in angels does make a Muslim’s faith stronger.
• By believing in them, even though they cannot be seen, a Muslim is confirming his/her firm belief in all
that the Qur’an says about them and what the Prophet (pbuh) has said about them.
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• the revealed faiths prior to Islam also believe in angels and this belief confirms the Muslim belief that
Islam is a continuation and culmination of the previous faiths revealed by God hence making their faith
even stronger.
• by believing in angels e.g. Jibra’il being the angel who brought revelations to the Prophet (pbuh) Muslims
are convinced of the Qur’an being sent by God which in turn makes their faith stronger.
Importance of Tauheed
M/J 2017 (21)
3(a) Belief in the oneness of God (tawhid) is a fundamental aspect of faith. State how tawhid
benefits Muslims in their everyday life. [10]
Marking Scheme:
The benefits of tawhid in the life of a Muslim are several. To begin with, belief in tawhid makes a person virtuous
and obedient to God as they know that success and salvation in this world and the hereafter can only be
achieved by piety and righteous deeds. A Muslim surrenders completely to the will of God and becomes
obedient to Him. It instills in them a sense of confidence and self respect as they know that they are dependent
on no one but God so they bow before no one else. The belief also makes them humble and modest as they
know that all they have is from God; it stimulates unity and brotherhood and broadens the outlook of a believer
as they realise that God’s love and sympathy is not confined to any one group of people but to His entire
creation. Tawhid also gives a Muslim courage as they know that only God is the giver or taker of life so in turn
this belief makes them brave. It also creates an attitude of peace and contentment and frees one from jealousy
and envy and greed. Candidates may well give benefits other than those given above and if valid should be
credited accordingly.
The Belief of Tawheed is the profound base of Islam, yet it is the core of all the Divine messages . There is One
God Who has created everything, and He is the Lord of everything, to Him creations and matter recur, and to
Him are all destinies, He is The Lord in heaven and earth, and it is only Him Who deserves to be worshiped.
Allah says in the Qur’an: “And I did not create the jinn and mankind except to worship Me.”
The benefits of tawhid in the life of a Muslim are several.
• It liberates human from all kind of slavery, except for being slave to One God, Who has created and
honored mankind.
• The faithful believer doesn’t fear but Allah, and because of that, he is secured when people are
frightened, calm when people are worried, and tranquil when people are confused.
• This belief makes man virtuous and upright. He has the conviction that there is no other means of success
and salvation for him except purity of soul and righteousness of behavior. He has perfect faith in God
Who is above all need, is related to none and is absolutely just. This belief creates in him the
consciousness that, unless he lives rightly and acts justly, he cannot succeed. No influence or underhand
activity can save him from ruin.
• A Muslim surrenders completely to the will of God and becomes obedient to Him.
• This belief produces in man the highest degree of self-respect and self esteem. The believer knows that
Allah alone is the Possessor of all power, and that none besides Him can benefit or harm a person, or
provide for his needs, or give and take away life or wield authority or influence. This conviction makes
him indifferent to, and independent and fearless of, all powers other than those of God. He never bows
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his head in homage to any of God's creatures, nor does he stretch out his hand before anyone else. He
is not overawed by anybody's greatness. This attitude of mind cannot be produced by any other belief.
For it is necessary that those who associate other beings with God, or who deny God, should bow in
homage to some creatures, regard them able to benefit or harm them, fear them and place their hopes
in them.
• This belief also generates a sense of modesty and humbleness. It makes him unostentatious and
unpretending. A believer never becomes proud, haughty or arrogant because he knows that whatever
he possesses has been given to him by God, and that God can take away just as He can give. In contrast
to this, an unbeliever, when he achieves some worldly merit, becomes proud and conceited because he
believes that his merit is due to his own worth.
• Tawheed is all about freeing mind from delusions and myths, freeing conscious from giving up and
humiliation, and freeing life from the domination of people.
• it stimulates unity and brotherhood and broadens the outlook of a believer as they realise that God’s
love and sympathy is not confined to any one group of people but to His entire creation.
• Tawhid also gives a Muslim courage as they know that only God is the giver or taker of life so in turn this
belief makes them brave.
• It also creates an attitude of peace and contentment and frees one from jealousy and envy and greed.
3(b) Give reasons to support the statement that without tawhid there is no faith. [4]
▪ belief in the oneness of God is the first article of Islam and all forms of ibadah revolve around it.
▪ because Muslims believe in the one God they offer salat five times a day to glorify Him and seek His
aid;
▪ they fast in the month of Ramadan, give zakat and perform hajj which are all actions to glorify God, to
follow His commands, to please Him and to seek His mercy.
▪ If the belief in tawhid was absent there would be no need to act upon the Pillars of faith or the
teachings of Islam as they are all done to please the one God.
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Paper 02
Day 09(Topical+PP)
(a) Main Teachings [2] marks

➢ Islam stresses the virtue of modesty as it is a principle that helps create a morally pious and respectful
society. Modesty, in this context is both of body and mind.
➢ By being modest, a believer does not seek to promote his/her own positions or rights, but rather considered
himself/herself as a part of a greater entity i.e. the society and the country and works towards creating a
peaceful community.
➢ Modesty is also in terms of not being involved in anti-social and illegal acts, such as usurping other’s rights.
It is modesty that makes a person feel ashamed when he does something wrong. Hence, a person who has
no modesty is not affected by people’s reaction to whatever he/she may do.
➢ In a Muslims community people are always encouraged to be kind and generous morally and materially.
The Prophet Muhammad (P.B.U.H) made it a condition of faith. Prophet Muhammad (P.B.U.H) said,
“Modesty and faith are both companions; when one of them is absent the other follow it ”
(b) Action [2] Marks
➢ Every religion a have distinctive quality and the distinctive quality of Islam is modesty. In the absence of
modesty no one can practice Islam correctly. Modesty, can be practiced by taking the moderate/middle
path. A Muslim’s speech, dress, manner, and attitude towards life should not be loud, extravagant, and
ostentatious rather a Muslim must remain humble and simple.
➢ Prophet Muhammad was very modest and shy. He never spoke loudly or in an unseeming manner. When
he heard anything undesirable in the assembly; he did not say anything out of respect for the people, but
the colour of his face showed his feelings and the companions would become cautious
➢ It could be said that concern for others springs from modesty and eliminates many social problems.
Modesty is also a shield against immorality, lowering one’s gaze in the presence of the opposite gender is
an act of modesty, which helps to keep Muslims on the righteous path.
➢ A modest person is a humble person and by practicing modesty in one’s daily life one acknowledges Allah
as his Master and Creator and appreciates that everything one possesses is from Allah. This belief helps one
to stay away from everything that displeases Allah.
2
(a) Main Teachings [2] Marks

➢ We learn from this hadith that faith is the basic requirement for salvation with God because it takes away God’s
wrath. We come to know that true faith develops a sense of humility and make us submissive to God’s command.
➢ Pride is the worst attribute of a man; arrogance means rejecting the truth and looking down on people.
➢ Anyone that Allah has blessed with beauty, wealth, authority, or even piety should remain humble to Him and thank
Him for His gifts, and not be proud as pride and arrogance are linked with Shaytan (Iblis) and it was for this sin he
was expelled from paradise.
➢ A Hadith of the Prophet Muhammad (P.B.U.H) says, “Allah, the most high, says, pride is My cloak and greatness My
robe, and who competes with Me in respect of either, I shall cast him into hellfire”
➢ A Muslim must remain firm in his faith, and should stay free from any kind of arrogance. Muslims should actively
resist giving place to pride in their hearts and should follow the example of the Prophet Muhammad (P.B.U.H)
who never placed himself on a pedestal.
➢ He remained an example of humanity when he was granted prophethood, when he became the leader of Madina,
and even after the Conquest of Makkah.
➢ The Holy Quran also informs us that Iblis refused to obey the command of Allah to bow before Adam, because of
his pride and was thus thrown out of heaven. The Quran says, “He(satan) refused (to obey) and was arrogant. He
was of those who reject.”
➢ Thus Muslims should be watchful and make sure that there is no place in their hearts or minds for pride and
arrogance no matter how much success, wealth and popularity they achieve in this world.
Belief in angels
M/J 2010
4 (a) What are Muslim beliefs about angels? [10]
O/N 2018 (21)
4(a) According to Muslim belief what part do angels play in the everyday lives of human
beings? [10]
Marking Scheme:
Candidates could begin their answer by saying that belief in angels is an Article of Faith and that Muslims
believe in them as both God and the Prophet have provided Muslims with information about them.
Angels play a significant role in the everyday lives of human beings e.g. according to Muslim belief they
breathe life into the foetus a few months after conception with the permission of God; an angel then writes
the answer to four questions in this human being’s book of deeds: Will it be male or female? Will this person
be happy or sad? How long will his/her life be and will the person perform good or bad deeds.
Angels are also responsible for guarding people throughout their lives.Candidates could quote the Qur’an
here, Sura 13 verse 11. Each person has been assigned two recording angels; apart from the four angels
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constantly guarding and recording, other angels visit human beings to witness the prayer and listen to recited
verses of the Qur’an. It could also be said that angels helped the Prophet and his small band of followers in the
Battle of Badr and helped them gain victory.
Angel Azrael has the task of taking life with the permission of Allah. Candidates could write about other angels
e.g. Mikail who provide daily sustenance to humankind by bringing forth rain.
Belief in angels is the second articles of faith. Angels are special creation of Allah and are made of light(Nur).
They are solely created to worship Allah and praise Him. They are not Allah’s daughters or objects of worship.
The angels are a link between man and God, Allah says, “Whoever is an enemy to Allah and His angels and
apostles to Gabriel and Michael, remember! Allah is an enemy to those who reject faith.” (Baqarah 2:98)
They are entrusted with specific function. They have been bestowed with the necessary qualities and power to
carry out their duties, but they do not have a free will. they worship and glorify Allah, sing His praises and
prostrate before Him, Allah says, “Those who are near to your Lord hesitate not to worship Him: They celebrate
His praises and bow down before Him.” (Al-A’raf 7:206)
Angels play a significant role in the everyday lives of human beings e.g. according to Muslim belief they
breathe life into the foetus a few months after conception with the permission of God; an angel then writes
the answer to four questions in this human being’s book of deeds: Will it be male or female? Will this person
be happy or sad? How long will his/her life be and will the person perform good or bad deeds?
Angels are also responsible for guarding people throughout their lives; The Quran says, “ For each one are
successive [angels] before and behind him who protect him by the decree of Allah.” (Sura 13 verse 11)
They strengthen the hearts of righteous believers. In the battle of Badr the angels strengthened the heart of the
believers and helped them. They cast terror into the hearts of the non believers. They ask Allah’s forgiveness
for the believers and send blessings on them.
They act as messengers of Allah, but they do not descend without His permission, “Therein come down the
angels and the Spirit by Allah’s permission on every errand.” (Al-Qadr:97:4)
“ He does send down His angels with the inspiration of His command to such of His servants as He pleases.”[al
Nahl16:2]
Angels are heavenly beings not visible to ordinary mortals and belong to the category of unseen.They donot
need sleep or other human requirements and never get tired. The do not have freewill and only obey and
implement command of Allah, therefore, they are sinless.
Angels prostrated before Adam when Allah commanded them to do so.Angels also appeared to the prophet
Ibrahim in human from to give him glad tiding of a son An angel was sent to the prophet Zakariyah and to
Maryam to give them tiding of a son..
The most prominent angels are:
1. Angel Gabriel is the one who brought the message of Allah to Muhammad (p.b.u.h.) ad all the other
prophets.
2. Angel Izrael is the angel of death who takes away the life.
3. Angel Mikael provides the provisions to the people; he is also responsible to cause the rainfall.
4. Angel Israfeel is the angel who will blow the trumpet, ‘Soor’ on the Day of Judgment when directed.
The first trumpet will be blown to announce the end of the world and the second trumpet will be
sounded to bring all the dead to life again to face Allah’s judgment.
These four angels are regarded amongst the highest ranking for the importance of their duities.
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5. Kiramann Katibin record every deed of a person, Allah says, “ But verily over you (are appointed
angels) to protect you, kind and honorable writing down(your deeds).”(Al-Infitar82:10)
6. Munkar and Nakir question the dead grave, the Prophet (p.b.u.h.) said, “ When a faithful believer
is made to sit in his grave, then (the angels) come to him and he testifies that none has the right to
be worshipped but Allah and Muhammad is Allah’s Apostle .....” (Sahih Bukhari)
7. Rizwan the gatekeeper of Paradise; Malik the gatekeeper of Hell.
(b) Discuss the importance of Jibra’il in comparison to other angels. [4]
• Angels have particular jobs to do which are assigned to them by God.
• Jibrail is the arch angel who had the all important duty of bringing the word of Allah to his chosen
messengers.
• He was sent by Allah to announce the birth of Hazrat Issa to Hazrat Maryam , to deliver the Quran to
Prophet Muhammad and also to conduct him on the Miraj.
• He had been in direct interaction with mankind as compared to any other angel and appeared in human
form on many occasions. The Quran refers to him as “The Holy Spirit” at several places e.g surah Maryam,
surah al Qadr etc.
4(b) Does belief in angels make a Muslim’s faith stronger? Give reasons for your answer. [4]
• belief in angels does make a Muslim’s faith stronger.
• By believing in them, even though they cannot be seen, a Muslim is confirming his/her firm belief in all
that the Qur’an says about them and what the Prophet (pbuh) has said about them.
• the revealed faiths prior to Islam also believe in angels and this belief confirms the Muslim belief that
Islam is a continuation and culmination of the previous faiths revealed by God hence making their faith
even stronger.
• by believing in angels e.g. Jibra’il being the angel who brought revelations to the Prophet (pbuh) Muslims
are convinced of the Qur’an being sent by God which in turn makes their faith stronger.
4(b) What in your opinion is the primary link between angels and prophets in Islam? [4]
• the primary link between angels and prophets is that angels are a means of communication between
God and the prophets.
• God sent angels to prophet Ibrahim to inform him of the birth of his son,
• angels were sent throughout history to other prophets like Lot etc.
• Gabriel was the angel who visited Mary and brought the revelation to Prophet Muhammad.
Belief in Divine Books

O/N 2010
4 (a) Write a descriptive account of the Muslim belief in revealed books. [10]
O/N 2014(22)
5 (a) Name the revealed books mentioned in the Qur’an, giving the names of the messengers
they were revealed to and the message they contained. [10]
Marking Scheme:
The candidates in their answer could mention:
The Zabur (Psalms) revealed to Dawud (David);
The Tawrat revealed to Musa (Moses);
5
The Injil (Gospel) sent to Isa (Jesus) and

The Qur’an revealed to Prophet Muhammad (pbuh).
Some candidates may well say that the Qur’an also mentions the Suhuf (scroll) of Ibrahim. All the divine books
invited the people to worship one God, they contained belief in prophethood, the Day of Judgment and
accountability before God on the Last Day. Along with these teachings the revealed books contained a code of
conduct, a code of morality and justice, but the books besides the Qur’an were not comprehensive enough to
contain a complete code of life for all times. The Qur’an is the most comprehensive book sent by God. It deals
with every aspect of life: social, economic, moral, legal. God says, ‘This day I have perfected your religion for
you and completed my favours upon you and chosen for you Islam as your religion’. (Al Maidah 5:3). Some
candidates could add that none of the revealed books besides the Qur’an are in their original form today.
Belief in divine books is the third article of faith.
All divine teachings are contained in the books of Allah.They are source of guidance for the mankind.
They all brought the same teachings . All Divine books invited people to worship of Allah,they contained
belief in prophethood, the day of judgment and the concept of reward and punishment, and they also
contained a code of morality and justice, but were not comprehensive enough to contain a complete code
of life.
The Quran does not mention all the prophets nor all the books ,however it mentions that revelations were
sent to Nuh, Ibrahim,Isma’il, Is-haq,Yaqub,Musa and Isa (peace be upon them),Allah says,
“Say (O Muslims):We believe in Allah and that which is revealed unto us and that which was
revealed unto Abraham and Ismael and Is-haq ,and Jacob,and the tribes, and that which Moses
and Jesus received, and that which the prophets received from their Lord. We make no distinction
between any of them, and unto him we have surrendered.”(Al-Baqarah2:136)
.None of the revealed Books except the Qur’an exists in its original form today. The Suhaf of Ibrahim was
lost .Some of the books were changed and modified such as Torah and Injil. God’s words have been blended
with those of man,thus it is difficult to establish the authenticity of various parts of these Books.The
languages of these books are dead languages. They were revealed to a particular nation for a particular
period of time.
The revealed books mentioned in the Qur’an are:-
1.The Torah was revealed to Musa for the guidance of Bani Israel.
It contained Allah’s command, light, admonition, mercy, and a clear explanation of things.
The original book was changed ;its followers distorted it and perverted words of Allah and changed its
meaning. Allah says,
“They change the words from their(right)places and forget agood part of the message that was sent.”(Al-
Maidah 5:13)
2. The Zabur was revealed to Daud. It was also lost and corrupted.
3.The Injil (bible)was sent to Isa (p.b.u.h)The Christians distorted Bible and introduced the doctrine of
“trinity” and redemption through crucifixion, although Isa (peace be upon him)had clearly told his followers
that Allah was his Lord and their lord and that they should worship Allah alone. According to the Quran Injil
confirms the Torah.The prophet (P.B.U.H) is mentioned in both the Injil and the Torah. Allah says,”And
remember Jesus the son of Mary said:
“O children of Israel I am the apostle of Allah (sent)to you confirming the Law(which came)before me and
giving glad Tidings of an Apostle to come after me whose name shall be Ahmad.” (As-Saff 61:6)
6
4.The Quranwas revealed to Muhammad(P.B.U.H). Itis the last and the most perfect Book of Allah.It is a
comprehensive book.It deals with every aspect of human life,e.g.sociol, economic, legal, moral and political
etc.
The Qu’ran is the only book which is unchanged, Allah promised to safeguard it,
“We have, without; doubt revealed the reminder and we will guard it(from corruption)”(Al Hijr 15:9)
The Qur’an is a universal book, sent to the entire mankind for all ages. God says, ‘This day I have perfected
your religion for you and completed my favours upon you and chosen for you Islam as your religion’. (Al
Maidah 5:3).
4.(b) How is the message brought by these prophets important for Muslims today? [4]
• the message brought by all the prophets was of belief in the one God; good conduct and belief in
resurrection and the Day of Judgment.
• This message is important to Muslims today just as it was important to Muslims of the past ages and will
be to those of the future because it reiterates tawhid and accountability which if a person bears in mind
will lead to good conduct and prosperity in this world and the next.
• It teaches Muslims tolerance for other revealed faiths and makes them realise that Islam is a
continuation and culmination of the other revealed faiths.
• The unity of the message will foster better relations between Muslims and other believers etc.
Belief in Prophets
M/J2009
5 (a) Write about Muslim beliefs in prophets. [10]
O/N2011
5 (a) Give a full account of the Muslim belief in prophets. [10]
O/N 2013(22)
4 (a) Give an account of Muslim belief in prophets and the messages they preached. [10]
O/N 2016 (22)
4 (a) Belief in all the prophets is one of the articles of faith in Islam. Write about this Muslim
belief in detail [10]
Marking Scheme:
Belief in all the prophets sent by God is a part of every Muslims faith. Muslims believe that the line of prophets
started from Adam and finished with Prophet Muhammad (pbuh). They could also say that Muslims believe in
all the prophets that came before Prophet Muhammad (pbuh) and believe that some amongst them were nabis
and some were rasuls.
Answers may also include that Muslims consider all the prophets to be sinless and not more than human and
also that they were all men of exceptional morals and character. The answers could include that the Qur’an
states that there were many prophets and a Hadith of the Prophet gives the number at 124,000. Prophets were
endowed with miracles and some were sent with books to guide humanity. The development in the answer
could perhaps detail what the miracles of some of these prophets were and could also include the names and
characteristics of some of the prophets and name the books that were revealed to them as well as write about
the belief that each prophet was sent for a specific community except Prophet Muhammad (pbuh) who was
7
sent for all humanity. Qur’anic teaching about respecting all prophets equally could also be given in the answer.
In answering this question candidates also need to write how the message of all the prophets has always been
the same, that is, belief in the oneness of God, tawhid, good conduct and life after death.
Belief in prophets is the fourth article of Muslim faith. All the messengers were chosen by God .
They were sent throughout history for the guidance of mankind and they acted as a link between God
and mankind.
All the messengers were human but sinless which means that they never disobeyed God. They were all
men and many of them got married and had children. They did not have any physical relation with God.
The Holy Quran condemns the Christian belief that Prophet Isa was the son of the God.
All the messengers conveyed the same teachings that are belief in oneness of Allah and in the life
hereafter but with the exception of Quran all previous messages were either lost or corrupted.
They were sent to particular communities and then messages were only for the guidance of those
communities for example, Prophet Musa and Prophet Isa were sent for the guidance of Bani Israel.
Some of these messengers were given the miracles as a sign of their divinity for example Prophet Musa
was given the miracle of the staff which turned into a snake. Similarly, Prophet Isa could cure the blind
and even brought forth the dead. All the messengers were to be obeyed as the Quran says, “We did not
send any messenger but to be obeyed in accordance to God’s will.” [Ch4:V64]
According to Muslim belief the line of prophets started from Hazrat Adam. According to a Prophet’s
hadith, the line numbered 1, 24,000 approximately. The Quran mentions only 25 of them by name. major
individuals include Hazrat Ibrahim (Suhuf), Hazrat Musa (Torah), HazratDaud (Zaboor), and Hazrat Isa
(Injil) and Prophet Muhammad pbuh (the Holy Quran).
Muslims believe that all the messengers were morally perfect which means that they were honest
upright and truthful and they did not make any addition or omission in Divine revelations.
All the messengers should be respected equally because they are equal in status. The Quran says, “And
We make no distinction between one and other of His messengers.” [Ch2:V285]
Prophet Muhammad pbuh was the last in the line of prophetic messengers, therefore, he is also known
as “Seal of the Prophets”. The Holy Quran says, “Muhammad is not the father of any of your men but
the Messenger of Allah and the seal of prophets.” [Ch33:V40]. Prophet pbuh himself said, “I am the
seal of prophets and there will be no prophet after me.” His message was the same as the previous ones
but it was sent for all mankind and for all times to come. (Universal and Eternal). God himself has taken
the responsibility of protecting His message from any change or corruption. God says, “This is a Glorious
Quran in a Tablet preserved.” [Ch85:V21-22]
4(b) Why is belief in all prophets important in Islam? [4]
• Belief in all of them is important because they were all sent by God;
•it is written in the Qur’an that we should make no distinction between them, al Baqarah,2:285.
• The Qur’an tells us stories of the various prophets of God sent over the ages which teaches Muslims respect for
other revealed religions and promotes religious tolerance.
• Every prophet carried the legacy of the prophet before him and the Prophet Muhammad (pbuh) carried this legacy
in totality.
• Though belief in all prophets is essential in Islam the Prophet Muhammad (pbuh) has the distinction of being the
last prophet of God and was the one on whom the religion was perfected.
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Belief in Allah’s Predestination and Decree

M/J 2011
4 (a) What does the statement ‘There is no ability or power except through Allah’ tell you about
Muslim belief in Allah’s predestination and decree? [10]
O/N 2017 (21)
5(a) Write an account about the relationship between belief in God’s divine decree and human
responsibility. [10]
Marking Scheme:
The fifth article of Islamic faith is belief in divine decree which means that everything good or bad, all moments
of happiness or sorrow, pleasure or pain, come from God.
Firstly, it could be said that God’s foreknowledge is infallible. God is not indifferent to this world or its people.
He is Wise and Loving, The life spans of all human beings are written and the amount of their sustenance
apportioned. whatever God wills to happen happens, and whatever God does not will does not happen. Nothing
occurs in the heavens or on earth without the will of God.
God is the Creator of everything. "«He has created everything, and has ordained for it a measure." (25:2)
God’s foreknowledge does not compromise human responsibility. God holds us accountable for what we can
do, what is within our capability, but He does not hold us accountable for things we cannot do.
Man is not a helpless creature borne along by destiny. "God does not burden any human being with more than
he is well able to bear’’. (Quran 2:286)
The fifth article of Islamic faith is belief in divine decree which means that everything good or bad, all
moments of happiness or sorrow, pleasure or pain, come from God.It is mentioned in the Imaan-e-Mufassal,
which is: “I believe in Allah, in His angels, in His books, in His messengers, in the last day and in the fact that
everything good or bad is decided by Allah, the Almighty, and in life after death”.
It is an article of faith without which a Muslim’s faith is incomplete.
The Arabic word for destiny ‘ Qadr’ implies ‘the measuring of something or fixing a limit to it’. The word
Qadr has the same root as word ‘Qadir’ one of Allah’s names meaning “All powerful”. Quran says,
“ Verily, We have created all things in measure and proportion.”
This belief highlights God’s Omnipotence and Omniscience and states that Allah is the most powerful
and the Supreme Being and nothing can take place without His will. Quran says,
“To Him belongs whatever is in the heavens and whatever is on earth”.
Muslims also believe in Allah’s Supreme knowledge of past, present and future. “He knows what is
before and after and behind them ”.
He holds the Supreme power to decide the outcome of events before they occur. This is defined as
Allah’s predestination “He has the Power to dispose of all affairs” (Al Anaam), for example, birth of Hazrat Isa
was predestined and Allah sent jibrail to Maryam to give her glad tidings of the birth of a son. This is mentioned
in the Quran as follows, “it is the matter already decreed”. (19:19-21).
Another example showing Allah’s predestination is that the victory of Muslims in the battle of Badr (2AH/624AD)
was predestined as the Quran says: “A matter already enacted” (8:45).
Similarly, Allah has already decided the birth, death, shape or appearance, amount of livelihood of every
human being on earth which is recorded in the Preserved Tablet (al-Lauh al-Mahfuz). Everything in the universe
9
is the outcome of planning and will of the Creator. He has created it with infinite wisdom and with a definite
purpose. He not only maintains it but is also directing it to its destined end.
Human knowledge is limited and so humans should act upon Allah’s will. Day of Judgment and its events which
will take place in future have already been decided by Allah. “And when the earth is flattened out, and casts
forth what is within it and becomes (clean) empty” (84:3,4)
Allah created humans with certain powers which he could exercise under certain limitations and thus these
powers produce good or evil. Freewill is given to humankind i.e., they can choose between right and wrong.
Moreover, this is what for which Allah will question us on the Last day. Allah has shown the path of right and
wrong and then left upon humans to opt for their way and made them responsible for their actions.
Once Hazrat Ali was travelling, on his way he asked a Bedouin to take care of horse and saddle as he wanted to
perform Salat and thought he would give the Bedouin 50 dirham for this. When Ali returned, he found out that
the Bedouin had stolen his saddle. He then headed to the market to buy a new saddle. On one of the shop he
found his own saddle and questioned about it. The shopkeeper told that a Bedouin had sold this saddle to him
in fifty dirhams. Hazrat Ali smiled and said that how unlucky was the Bedouin who turned his Halal (lawful) into
Haram (Unlawful) out of his free will. This event shows that Man is not a helpless creature borne along by
destiny. Rather, each person is responsible for his acts. Man is bound to obey the moral law; and he will receive
merited punishment or reward as he violates or observes that law. However, if such is so, man must have within
his power the ability to break or keep the law. God would not hold us responsible for something unless we were
capable of doing it: "God does not burden any human being with more than he is well able to bear’’. (Quran
2:286)
5(b) How does this belief in God’s divine decree affect the day to day life of Muslims? [4]
• Belief in divine decree strengthens one’s belief in God.
• A person realises that God alone controls everything, so he trusts and relies on Him.
• Even though a person tries his best, at the same time he relies on God for the final outcome.
• His hard work or intelligence does not make him arrogant, for God is the source of all that comes his
way.
• Finally, a person attains peace of mind in the realisation that God is the Wise and His actions are
dictated by wisdom.
• Things don’t happen without a purpose. If something reached him, he realises it could never have
escaped him.
• If something misses him, he realises it was never meant to be. A person achieves an inner peace, and
is inwardly at rest with this realisation.
Belief in Resurrection and Last Day

M/J 2015 (22)
4(a) What do Muslims believe about the Day of Resurrection and Judgment? [10]
M/J 2018 (22)
4(a) Write in detail about Muslim belief in Life after Death and the Day of Judgement. [10]
Marking scheme:
In answer to this question candidates need to write what Islamic teachings about the Day of Judgment are. They
could say that all Muslims believe that the world as we know it will one day come to an end after which mankind
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will be raised again to answer before God. Development in the answer of how life will end on the appointed day
and everything in this universe will be destroyed could be cited. Candidates may well say that this day is called
qayama and quote from the Qur’an on events of this day.
The blowing of the second trumpet and of resurrection of all life including humans, jinns, angels etc. could be
given followed by an account of the final judgment when humankind will be presented in the court of the
almighty to give an account of their deeds. The virtuous ones will receive their book of records in their right
hand and the sinners in their left hand. The reward and punishment will be meted out justly in God’s court and
those who will emerge successful in this judgment will enter paradise and those who are condemned will enter
hell. Again quotes from the Qur’an can be given by candidates to support their answer and add detail and
development to it.
Answer (Learn and write) :
• Belief in Resurrection and the Last Day is the sixth article of faith. Every Muslim must believe in the life after
death, all life will come to an end one day. Mankind will be resurrected and will be presented in the court of
Allah with the record of his deeds. He will be given an account of all his deeds.
• According to Muslim belief, upon death a person enters an intermediate phase, the waiting period between
death and resurrection called barzakh. In barzakh starts the lesser judgment where the dead will be
questioned by angels about their religion, prophets, and their lord, Allah. depending on how one fares in
this lesser judgment, one’s grave can be reflection of Paradise or Hell. The soul rest in Barzakh where they
will remain till the resurrection, Allah says, “Before them is partition (Burzakh) till the day they are raised
up (Al Muminun23:100)
The Day of Judgment can be divided into three stages.
• Life will come to an end at appointed day. Everything of this universe shall be destroyed. The day is called
Qayamah. Qayamah will be the day of clamour and noise, people will be running in confusion and
bewilderment, Allah says, “(it is) a Day whereon Man will be like moths Scattered about. And the
mountains will be like carded wool” (Al Qariah 101:4-5).Mothers will forget their children every one will
be concerned about his own self.
The sun will be folded up, the stars will lose their lights and scatter away. The earth will be rent asunder. The
mountains will set in motion and they will be blown away. “One day we shall remove the mountains and
you will see the earth as a level (20:100). The ocean will boil over the burst forth. All the people will die.
• The second trumpet will be blown and there will be resurrection not only of men but also of angels and
Jinn . “Then will a second one be sounded when behold they will be standing and looking on.” (68-69).
A new world will emerge with a new sky. All human beings who had lived on this earth since its inception will
come back to life, this is called HASHR. “You were lifeless and He gave you life and He will cause you to
die and will bring you again to life” (2:28)
• Mankind will be presented in the court of Allah with the record of their deeds and they will be judged
according to their deeds. Allah says, “And the book of (Deeds) will be placed (before you) and you will
see the sinful in great terror because of what is (recorded) therein” (Al Kahf 18:49)
Scales will be set up and the deeds will be weighted. Furthermore, the Quran tells us that those who have
done good deed will be handed their record in their right hands, and those who have sinned will receive
the records in their left hands.” ‘Those who are given their record in their right hands will read it (with
pleasure)”(17:71).
“ And he that will be given his record in his left hand will say Ah! Would that my record had not be given to
me.” (69:25)
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• As-Sirat will be laid across Hell and Muhammad (P.B.U.H) shall be the first amongst the Apostles to cross it
with the followers.
Those who emerge successful in this judgment will go to paradise Allah says, “Then he whose Scales are
heavy shall be in state of bliss and he whose scales are light shall have a deep pit for his dwelling.” (Al
Qariah 101:9-10)
Paradise and hell are described in the Quran and Hadith with concrete and material thing of this world. This is
to give an idea to human mind about the intensity of pleasure in paradise and severity of the punishment in
Hell.
4(b) Why is the belief in resurrection important to Muslims in their daily living? [4]
4.(b) How does this belief affect the daily living of Muslims? [4]
• Belief in the Hereafter, resurrection the Day of Judgment and accountability before Allah is at the heart of
Islam as this stress the purpose of human creation.
• This belief shows the direct relation between a person’s conduct on earth and the life beyond i.e the present
life is a preparation for the next, which will be one of rewards and punishments, depending on one’s conduct
on earth. In preparation for the afterlife, Allah has provided guidance to humanity through His prophets and
revealed books.
• Rejection of this belief makes all other beliefs meaningless. If a person does not believe in accountability to
his Creator for all his deeds, there is nothing to stop him from wrongdoing. It is fear of accountability that
keeps a person in check; faith in life after death urges people to do right and stay away from sin.
• This world, then is seen by Muslims as a temporary place where their actions and behaviour will determine
what will become of them in their next life.
Combined Questions
O/N 2012
3 (a) Give an account of Muslim belief in the following: [10]
(i) angels; and
(ii) prophets.
O/N 2015
5 (a) Belief in prophets and the revealed books are essential to Islam. Write an account of
these two articles of faith. [10]
M/J 2019 (22)
4(a) Islamic teachings revolve around six main Articles of Faith. Write about the following
two:
Belief in God, and Belief in angels. [10]
M/J 2020 (22)
4(a) Write about Muslim belief in: • divine books; and • prophets. [10]
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Paper 02
Day 10(Topical+PP)
(a) Main Teachings [2] Marks

➢ This saying of the Prophet Muhammad (P.B.U.H) instructs Muslims that in this world have to live their lives
according to Allah’s law and thereby, follow the limitations imposed by Islam as to what is permissible and
what is not.
➢ The teachings of this Hadith is that disbelievers may be granted by Allah all that they desire in this world,
but may get nothing in the Hereafter. They may be compensated for their good deeds and be given the
opportunity to enjoy this world fully but may get nothing beyond that.
➢ A believer on the other hand may or may not be blessed with much in this world but even on the lowest
level of Paradise will be granted all that his/her heart desires.
➢ It is to gain this reward that, just as a prisoner does not make the prison his home, the believer never sees
this world as his home, but as a temporary dwelling full of trials until he reaches his final destination in
Jannah. Prophet Muhammad said, “This world is cultivating ground for hereafter.”
➢ By following the path, prescribed by Allah and being mindful of the attractions of this world, Muslims
can live a life that will lead them to paradise.
➢ The Quraish in order to dissuade Prophet Muhammad (P.B.U.H) from his mission had offered him great
wealth, marriage to the most beautiful woman in the land, and were even ready to practice his faith if he
would follow theirs, but he refused it all. He continued to follow the path prescribed Allah and to preach the
message of Tauheed, the Oneness of Allah.
➢ Muslim must follow Prophet’s example by practicing honesty and by rejecting all types of temptations
and bribes. Acquisition of wealth and worldly possessions should not be the main aim of their lives rather
they should strive for the eternal rewards of the Hereafter.
➢ The Prophet Muhammad (P.B.U.H) said, “Live in this world as if you were a stranger or a wayfarer.” A
passerby of wayfarer does not make strange place his/her home as the real destination is a better place
Paradise.
Main Teachings: [2] Marks

2
➢ In this Hadith the Muslims are told that Allah does not look at the worldly status of His servants, if they
are powerful or weak, nor at their looks or lineage and neither does He consider their wealth and position.
➢ The Only connection between Allah and His servant is through righteousness; A true believer will
therefore, never be proud of his wealth, beauty, children etc.
➢ An important understanding to be taken from the second part of the Hadith ‘but he looks at your hearts
and deeds’ is that firstly, if one happens to be righteous and has taqwa then this too is blessing from Allah
for which one need to be thankful to Him.
➢ Secondly, all acts without sincerity are meaningless. Hence, it must be remembered that Allah will
reward deeds based on what is in the heart, and, on Day of Judgment, the hidden intentions will be judged
along with the outwards deeds. The Prophet said, “Every action is based on the intention (behind it) and
everyone shall have what he intended.”
➢ Purity of heart and good intentions should be the basis of every action that Muslim undertakes. A
Muslim’s actions must be based on seeking Allah’s pleasure, therefore, when charity is given it is not the
amount that is all important but the gesture and intention behind it.
➢ Yet another example that can be given here could be the appointment of Hazrat Bilal as the first muezzin
of Islam. He was given this high status because of his strong faith and love of religion, and not on any
other account.
➢ In today’s world too, a Muslim’s actions must be based on sincerity and the believer must not engage in
false praise or flattery of those in government or other influential people for the sake of gaining privileges
or concessions.
Jihad
O/N 2013(21)
5 (a) Write a description of the Muslim teachings about jihad. [10]
O/N 2015 (22)
5 (a) Describe the meaning of the term jihad and say how Muslims can practice jihad in their
everyday lives. [10] .
Marking scheme:
Candidates may well give the meaning of the term jihad and go on to say that in religious terminology it means
to struggle against ones evil inclinations and to exert in the way of Islam.
They can go on to say what the different kinds of jihad are; jihad of the self (jihad bilnafs), jihad of the tongue
(jihad bil-lisan), jihad by the hand (jihad bil-yad), and jihad by the sword (jihad bis-saif). They need to go on to
say how Muslims practice jihad in their everyday lives.
Answer (Learn and write) :
Jihad is an Arabic term, and its meaning is “to strive or work hard for something”. Jihad is basically the name
given to every activity and movement in the way of Allah (SWT). It means to strive to make justice superior and
dominant. In other words, jihad has to do with action in Islam; it is the power of Islam to act. Therefore, the
meaning of the word “jihad” is not “war.” To fight for the sake of Allah (SWT) is also a kind of jihad but, in general
3
terms, this word includes any kind of activity and action to make the religion of Allah goes everywhere in the
world or spreading of religion Islam for Almighty Allah.
There are different kinds of jihad They are:
1. Jihad against one’s self: Jihad bil Nafs is concerned with fighting against “evil” (un-Islamic) desires and
the devil in the attempt to escape his inducement to evil. We can say this is the “internal” jihad or Jihad
against satan.
we should fulfill Allah’s commands with the patience and have proper faith in Almighty Allah no matter
what situation we are facing, always put strong faith in Almighty Allah. Shaytaan will try to break our faith
but we have to stick against him
2. Jihad bil-lisan (jihad of the tongue) is speaking and upholding the truth, speaking out against what is
wrong and immoral, and spreading the word of Allah and the teaching of Islam
It means to teach people the truth and good. God almighty addresses in the Quran, “Invite all to the way of thy
Lord with wisdom and beautiful preaching and argue with them in ways that are best and most gracious.” The
Quran is gouge for spiritual social and individual life of human being until the Day of Judgment. The duty of
presenting the teachings of the Quran to humanity was given to Muslims. The Quran says, “You are the best of
people evolved for mankind enjoining what is right, forbidding what is wrong and believing in Allah” The
Prophet also said that,
A man asked: “What kind of jihad is better?” The Prophet (SAW) replied: “A word of truth spoken in front of an
oppressive ruler.”
3. Jihad by the pen/Knowledge: Jihad by the pen/knowledge or jihad bilqalam/ilm is a form of jihad
involving scholarly research of Islam in understanding the message of Islam, for aiding the defense of
Islam, the publishing written article clearing misconceptions and correcting lies against Islam. The
messenger of Allah once stated “ the ink of the scholar is holier than the blood of a martyr.”
4. Jihad by the hand: Jihad by hand or jihad bil yad is a jihad of action rather than words. At certain areas
it overlaps with zakat (charity) and hajj (pilgrimage). Some of its examples include giving charity to the
poor and needy, performing hajj or Umarah, helping those who need help, saving people’s lives etc. These
are more of physical deeds instead of words, “A person whose feet become dust-ridden because of
(striving) in the way of Allah will never be touched by the flames of Hell”
5. Jihad bis-saif (jihad by the sword) referring to qital fi sabilillah(armed fighting in the way of Allah),is
the most common usage-a term that has been exploited and misused as ’holy war’. In terms of physical
combat, the Qur’an uses the word Qital which is restricted and limited by particular conditions ,i.e. when
all other worldly options have been explored and exhausted and the very existence of Islam and Muslims
is threatened.
“And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated(and
oppressed)men, woman and children , whose cry is:’ Our Lord! rescue us from this town, whose people are
oppressors; and raise for us from thee one who will help.” (Al NISA,4:75)
In order to better understand the Qur’anic principles in this context, there are several significant precedents to
consider. The early Muslims living in Makka as a minority were not allowed to respond to Makkan oppression
by taking military action until specific permission was divinely given. They endured oppression for many years
and, despite their impatient urgings, the Prophet would not allow them to respond with violence. At one point,
he allowed a group of his most oppressed followers to migrate and seek sanctuary with al-Najashi, the Christian
king of Abyssinia.
According to the Qur’an, if the enemy ceased hostilities and sought peace, Muslims were to seek peace as well.
4
“If your enemy inclines towards peace, then you should seek peace and trust in Allah. Verily, He is the All-
Hearer, the All-Knower.” (ANFAL 8.61)
Morever, the Qur’an instructs Muslims not to haughtily turn away unbelievers who seek to make to peace with
them, and reminds Muslims that:
“If Allah would have willed, He would have given the unbelievers power over you[Muslims].Therefore, if
they[the unbelievers] withdraw from you and refuse to fight you, and instead ,send you guarantees of peace,
know that Allah has not given you a licence [to fight them].”(Al-NISA 4.90)
M/J 2014(22)
5 (a) Write an account of:
(i) The Prophet’s teachings about armed warfare (jihad).
(ii) Under what circumstances is jihad thought to be compulsory? [10]
O/N 2018 (21)
5(a) In what circumstances are Muslims obliged to engage in: [10]
• armed fighting (jihad bi-l-saif) and;
• what rules and limitations apply to this jihad?
(i)
As the head of the Islamic state and the commander of Muslim army The Prophet laid down a set of rules about
conduct during armed warfare (jihad). Some of these rules are:
• Civilians are not to be harmed.
• Fruit-bearing trees are not to be cut down.
• Animals whose meat can be eaten should not be killed.
• Places of worship of any faith should not be demolished.
• Asylum should be granted to surrendering soldiers… “And if anyone of the pagans seeks your protection
then grant him protection, so that he may hear the Word of Allah, and then escort him to where he
can be secure, because they are men without knowledge.”(9:6)
• The treatment of prisoners of war is also clearly stated in the Quran, Prisoners of war under Muslims are
to eat, drink and dress the same way as Muslim soldiers eat drink and dress. Even under the unfortunate
event of shortage of food, it is the prisoners who are to be fed first, before the Muslim soldiers guarding
them.
• The fallen and the dead should not be mutilated or disfigured.
• The treaties should be respected and fulfilled.
• Ambassadors should not be killed or mistreated.
• No unjustifiable aggression should be inflicted on weaker mations.
• The Prophet (p.b.u.h) gave the following instructions to the troops he sent to Byzantine, “In avenging
the injuries inflicted upon us, molest not the harmless inmates of domestic seclusion, spare the weak
of the female sex, injure not the infants at the breast or those who are ill in bed, abstain from
demolishing the dwelling of the unresisting inhabitants, destroy not the means of their subsistence,
nor their fruit trees and touch not the trees.” (At-Tabarani)
(ii)Conditions under which Jihad becomes Obligatory
5
• Jihad becomes obligatory when not only the ideology and beliefs of Muslims are threatened, but also when
their homes, lives, property and everything else is in danger. Muslims are commanded to fight those who
fight against them in these words, Allah says, “Fight in the cause of Allah those who fight you but do not
transgress limits, for Allah loves not transgressors.” (Al-Baqarah 2:190)
Whenever a Muslim state is attacked by any other state it becomes a religious duty of every Muslim of the
state to fight against the invaders. If the Muslim state under attack is not strong enough to defend itself then
it becomes the religious duty of other neighboring states to help. If they are unsuccessful, then it becomes
the duty of all Muslim states of the world to help her. The best example of this in modern time is that of
Afghanistan when it was attacked in 1980 by the Soviet Union, all Muslim countries rushed to help it.
• Fighting is to be continued till peace is restored and oppression comes to an end, Allah says, “And fight
them on until there is no more tumult or oppression and there prevails justice and faith in Allah, but if they
cease let there be no hostility except to those who practice oppression.” (Al-Baqarah 2:191)
• Muslims should never be the first to attack any innocent or peaceful people. Peaceful co-existence between
non-Muslims and Muslims is urged, “(However, the treaties are) not dissolved with those pagans with
whom you have entered into alliance and who have not subsequently failed you nor aided anyone against
you. So fulfill your engagements with them to end of their terms: for Allah loves the righteous.” (At-Taubah
9:4)
• Muslim states must maintain their treaties and friendly relations with non-Muslims states as long as they
continue to respect the rights and agreements, Allah says, “But if they violate their oaths after their
covenant and taunt you for your faith fight you the chiefs of unfaith: for their oaths are nothing to them,
that thus they may be restrained.” (At-Taubah 9:12) When these conditions cease to exist and peaceful life
returns to the state, they are required to cease their war operation.
5. (b) ‘The Prophet’s teachings about armed warfare (jihad) are not relevant today’. Do you
agree? Give reasons for your answer. [4]
• disagree with the statement.
• the teachings of the Prophet regarding armed warfare are just as relevant today as they were in the
Prophet’s time and that we must have respect for life and the environment .
• use jihad as a last resort and when engaged in it make sure that the code of conduct set by the Prophet
is followed.
• importance of these teachings can be understood from the fact that they are included in the Universal
charter of human rights by the United Nations.
5.(b) Why do you think jihad of the self (jihad bil-nafs) is greater than armed jihad (jihad bis-
saif)? [4]
• It is most important because it is the struggle to resist temptation to evil and to overcome one’s own
weakness and failings on daily basis which many a time is harder to do.
• Islamic ethical teachings indicate that one who succeed in this struggle that rise above the level of
angels and the one who fails in it may even be grouped in the followers of satan.
• When divine powers succeed again evil a person emerges as virtues and blessed
1
Pillars of Islam
Shahadah
4 (a) ‘There is no god but Allah, and Muhammad is the Messenger of Allah’. Describe the
Muslim beliefs summarised by the declaration of faith (shahada). [10]
Marking Scheme:
Shahada is the first pillar of Islam and a person becomes a Muslim upon proclaiming it sincerely. This is the
testimony or profession of faith, involving knowledge, commitment and declaration. Here candidates might say
that the first part of the shahada deals with the unity of Allah. The first statement of tawhid, includes the
understanding that Allah is beyond comprehension. Muslims confess with their hearts that He is creator of all
things, including the universe, the heaven, the earth and everything in it. Everything is under Allah’s control and
He is the sustainer and protector as well as the giver and taker of life. Others might add that only He is worthy
of worship and Muslims pray to Him only and seek His help in times of difficulty. He is all powerful, omnipotent
and omniscient.
The second part of the shahada confirms the risala of Prophet Muhammad that he is the rasul, the messenger
of Allah and after Allah all Muslims must follow the Prophet Muhammad. He is the last prophet in a long line of
prophetic messengers and his message about the unity of god is the same as that of the previous prophets and
is universal. And Allah will protect this message from all corruption and change.
“There is no god but Allah and Muhammad is the Messenger of Allah”
There is no god but Allah is the first part of Shahadah. It deals with the unity of Allah. We confess with our
heart that Allah is the lord the Master and Creator of all things the heaven and earth and everything there
in. He is the sustainer, the provider, the organizer and the planner of all its affairs. It is he who gives life and
takes the life away. “Verily your Allah is one! Lord of heavens and of the earth and all between them and
Lord of every point at the rising of the sun!” (Saffat 37:4-5)
Allah is the only one worthy of worship. “Your Lord has decreed that you worship none but Him” (Isra
17:1). We pray to Allah we seek His help at the time of difficulty, “You and we worship and your aid we
seek” (Al-Fatiha 1:5). We swear by His name, Offer, sacrifice to Him. We abide by His commands and refrain
from everything He had forbidden.
We also testify that all the names and attributes which Allah has named Himself or the Prophet (P.B.U.H) has
named or qualified Him belong to Allah alone without changing their meanings or likening them to others.
He sees and hears everything. He is omnipotent; he knows everything; the hidden and the manifest. He is
omnipotent; all powerful and, nothing is like Him, Allah says, “There is nothing whatever like unto Him and
He is the One that hears and sees (all things).” (Ash-Shura 42:11)
The second part of the declaration “Muhammad is His slave and apostle” shows its inseparable relation
to the first. The holy Prophet’s (P.B.U.H) name is the name most closely associated with that of Allah. This
sentence is also a constant theme of the Holy Quran. After acknowledging Allah as our Master and Sovereign,
it is necessary to know what are His commandments, what will please Him and what will incur his displeasure.
For this purpose, Allah appointed Hazrat Muhammad (P.B.U.H) as His messenger and sent the Quran through
him.
2
He is the model for every Muslim without whom we would have no idea of how to conform to the truth laid
down by the first part of the declaration. To believe in him as a messenger of Allah means to accept His
authority as the representative of the Supreme Ruler and to follow his example. “He who obeys the
messenger obeys Allah.”
He is the link between the Creator and the creatures, therefore, to deny the second part of the declaration
would be to cut off all connections with the first. The declaration that Prophet Muhammad (P.B.U.H) is Allah’s
messenger is a proclamation of belief in the complete and final guidance that he brought for all humanity. It
is also a statement of intension to follow that guidance faithfully. “Indeed ! you have in the messenger of
Allah a beautiful pattern of conduct.”
This declaration prepares human beings to reflect upon Hazrat Muhammad (P.B.U.H) teachings and
encourages them to follow his path. The Holy Prophet Muhammad (P.B.U.H) summed up all the previous
revelation, therefore, to follow him is to follow the teachings of all the Prophets. He is a symbol of the message
of Allah, of the Religion which was preached by all the Prophets.
The religion he was given to preach was Islam in the form of a complete system covering all aspects of
material and spiritual life of mankind. He led his life according to the commandments of Allah, and showed
the Muslims, the way to lead their lives. So, when we recite this second part of the declaration i.e.
“Muhammad (P.B.U.H) His slave and apostle” we undertake who follow the law and system shown by him
Significance of the shahada

M/J 2018 (22)
5(a) ‘There is no God but Allah, and Muhammad is his messenger.’ Write about the
significance of the shahada to a Muslim. [10]
Marking Scheme:
The shahada is the first Pillar of Islam and the declaration of this pledge that a person makes with God enters
him/her into the fold of Islam. The shahada starts with the belief in the Oneness of God, which is the root of
Islam and affirms God’s supremacy and makes a Muslim focussed on following the path set by Him which can
only be done by following the perfect example of the Prophet (pbuh). The shahada affirms the belief in God and
the message brought by His messenger. The significance of the shahada, it could be said, is that it is a reminder
to Muslims that God is One and our day should be spent worshipping Him. It reminds Muslims that none is
worthy of worship but God and that He gave humans a life to obey Him. Muslims do this by following the
guidance of the Qur’an and the Prophet (pbuh). It could be added that by saying the shahada Muslims become
a part of the umma. By repeating it in our daily prayers, Muslims become confident and fear no one but God.
When Muslims say that Muhammad (pbuh) is the messenger of God, they acknowledge his right to be respected
and obeyed, and also followed as a model, knowing that he was the best of creation.
Answer(Learn and write)
• These are the words (Kalimah) by which one declares his/her intention to become a Muslim. A newly
reverted Muslim has to understand the meaning of this simple phrase and live and act in accordance to its
principles to be guaranteed admission into heaven. Mere words are easily uttered,
but Allah(SWT) considers what is in one’s heart and measures one’s deeds to judge between his creatures.
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• The word of the Shahadah are few but extremely significant. With those words a person acknowledges
Allah as the Creator and Sustainer of all, and affirms the prophethood of Prophet Muhammad (P.B.H.U)
and thus steps from disbelief and ignorance to knowledge, light and guidance.
• Muslims, whether they are born into the faith or accept Islam later, in life by reciting the Shahadah become
a part of the Ummah, bonded together by their common faith, irrespective of race or background.
• The significance of Shahadah is highlighted by the fact that it is repeated in every prayer.
• When believers say ‘I bear witness that there is no Allah but Allah’ it means that they reject obedience
and servitude to anyone or anything except Allah, that they fear no one except Him and seek only His
pleasure. This belief makes a Muslim strong and independent as well as courageous, knowing that
everything one experience is from Allah.
• With the second part of the Shahadah ‘ Muhammad is the Messenger of Allah’ believers acknowledges the
Prophet’s (P.B.U.H) status and hence his right to be respected and obeyed, knowing that he is ‘Insaan e
Kamil’ the perfect human the best of creation.
• Knowledge of what the Shahadah is testifying is very important. For when one testifies or bears witness to
something, one must know what it is that he\she is witness too. Testimony to something about which one
has no knowledge is unacceptable.
• Acceptance of the Shahadah means that a believer accepts all its implications to i.e believing completely in
whatever is stated in the Quran or stated by the Prophet (P.B.U.H) without choosing or rejecting anything
given therein.
• Submission to the Shahdah implies submission to Allah’s command by one’s action. Infact this is one of the
meanings of the word Islam itself, the submission to the will and commands of Allah.
• Sincerity to the Shahadah means to testify solely for faith in Allah and not for any other reason. One of the
sign of being a Muslim for the sake of Allah is that a believer does whatever Allah asks, regardless of what
anybody else desires or wants from them.
• Adherence to the Shahadah is being true to Islam and its beliefs, and fulfilling all its obligations till death.
• For Muslims, the shahadah or Kalima and faith are the most important belief as it sums up what one must
believe to be a Muslim. The first pillar of Islam is the fundamental and basic need of human beings as a
Muslim. Prophet Muhammad (SAW) said: “I have been ordered to fight against people until they testify
that there is no god but Allah and the Muhammad is the Messenger of Allah.” (Sahi Bukhari). The above
saying clearly indicates that we must have faith in both parts of the first pillar of Islam.
•
• (b) Explain how the declaration of faith (shahada) is acted upon through the remaining
• four pillars of Islam. [4]
• The pillars of Islam outline the basics of Muslim worship, ibada. The Qur’an states: ‘I (Allah)
created...humankind only that they might worship Me.’ (Al-Dhariyat 51.56). The shahada is the first pillar of
Islam and a declaration of faith. For Muslims, it is necessary to act upon these words rather than just speak
them. The other four pillars namely; salat, saum, zakat and hajj are the means by which the shahada is put into
action through ibada. Candidates could briefly write about how the other four pillars show obedience to Allah
and his teachings.
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Paper 02
Day 11(Topical+PP)
Pillars of Islam
Regular Daily Prayer (Salat)
M/J 2015
3 (a) Give an account of the conditions required for ablution (wudu) and the method of
performing it. [10]
Marking scheme:
Wudu is the foremost requisite before prayers and the Prophet’s sunnah gives Muslims the details of the conditions and
method of wudu to follow. Candidates could give the following in their answer.
Conditions of wudu:
• Intention should be made.
• Entire wudu should be in a continuous process without a break, no part should be
allowed to dry before the other is washed.
• It should be done in the prescribed order.
• Washing should start from the right side then left.
• No part should remain dry.
• It is recommended to brush ones teeth or use miswak before or after wudu.
Method of wudu:
• Wash both hands up to wrist.
• Gargle three times.
• Sniff in water with nostril using right hand, use left hand to clean nose.
• Wash the whole face with both hands from the forehead to the chin and from lobe of one
ear to the other.
• Wash the right arm then the left arm up to the elbow.
• Wet the hand and perform masah by wiping hand on one fourth of the head, both ears are cleansed inside and outside, the
thumb is used to wipe the back of the ear and the index finger is used for the inside, and the back of the two hands are passed
on the nape of the neck.
• The right then the left foot is washed up to the ankle. Allow for variations according to the different schools of legal thinking.
Answer (Learn and write:)
Conditions of wudu:
Ablution or wuzu in prescribed manner is necessary for a person who intends to say his prayers as the Quran
says, “O you who believe! when you prepare for prayer, wash your faces and your hands (and arms) to the
elbows, rub your heads (with water) and (wash) your feet to the ankles” (5:6)
• Making the intention or niyat of Wuzu, “I intend to perform the Wuzu for securing Allah’s good
pleasure and in compliance with His command” .
• If possible, one should sit facing the Qiblah.
• The water to be used for Wuzu should be absolutely clean.
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• The wuzu should be in continuous process, without any break or interval. No part should be allowed to
dry up before the other is washed.
• each part being washed and cleaned in the prescribed order,
• Washing should start from the right side then left.
• No part should remain dry.
• It is recommended to brush ones teeth or use miswak before or after wudu.
Method of wudu:
The approved method of performing wuzu is
• to wash both hands upto the wrists thrice, the wet fingers should be passed in between each other. If there
are any bangles on the wrists or ring on the fingers, as in the case of females they should be moved around
so that the skin under them does not remain dry.
• After this rinse the mouth thrice.
• Next some water should be taken in the right hand and sniffed into the nostrils thrice and then blown out.
The left hand should be used for cleaning nose.
• Then the whole face should be washed with both hands, thrice from the forehead down to the lower
portion of the chin and from the lobe of one ear to the other.
• Thereafter, first the right arm and then the left arm up to the elbows should be washed thrice.
• After washing the arms wipe the head with wet hands and perform Masah from front to back, and pass
the back of wet hands over the nape of the neck. Clear the inner side of ears with forefingers and outer
with thumbs.
• Finally wash the feet right and the left upto the ankles.
M/J 2021(22)
5(a) Write about the different types of purification before the performance of salat:
• wudu
• tayammum; and
• ghusl.[10]
Marking Scheme:
Candidates may include some of the following information. All other relevant information must be credited.
Before beginning the prayer, a believer must be in a state of ritual purity, cleansed of major and minor impurities.
Wudu, tayammum, and ghusl are the three ways of ritual purification.
• Four rites are mentioned in the Qur’an specifically for the performance of wudu. (Details from previous
Question)
• Permission for tayammum is given by God in the case of non-availability of water or on grounds of
illness. The approved method of performing tayammum is to say Bismillah and then to make the intention
to perform tayammum. After this both hands are struck on some clean earth, sand or stone, next the
excessive sand should be blown off then both hands are rubbed on the face in such a way that no part of
the face that should be washed by wudu is left out. Then both hands should be struck again on the clean
earth or sand and after blowing off the excess they should be passed over first the right and then the left
3
arm up to the elbows. This completes the tayammum. A dry stone free of dust a brick or an earthen pot
can be used for the purpose of tayammum as well
• In the case of major impurity a full bath, ghusl, is required which entails making the intention,
washing both hands including wrists, washing off any impurity from the body. This is followed by wudu in
the prescribed order and finally pouring water thrice on the entire body from head to feet first from the
right side and then the left.
• There are some acts which nullify wudu, tayyamum and ghusl and it is imperative to purify oneself again
afterwards. Some of these acts are: vomiting, laughter during prayer, leakage of any impurity from the
body, blood or pus from the wound, feeling drowsy or sleepy during the prayer, intoxication, mental
imbalance
Answer:
Tayammum (Dry Ablution)
In the case of water not being available for the performance of wudu or a person being bed-ridden due to illness,
Tayammum (dry ablution) should be done. Regarding tayammum the Quran says, “If you are ill or on a
journey…And you find no water, then take for yourselves clean sand or earth and rub therewith your faces and
hands. Allah does not wish to place you in a difficulty , but to make you clean.” (5:6)
From the ayat above, Muslim come to know the permission for tayammum is given by Allah in case of non-
availability of water, or on grounds of illness.
However, it must be noted that as soon as the restrictive reason for not doing wudu is removed tayammum
becomes void.
This approved traditional method of performing tayammum is
• to recite Tasmiah
• and then to make the intention to perform tayammum.
• After this both hands should be struck on some clean and pure earth or sand or stone.
• Next, the excessive sand should be blown off.
• Then both hands are rubbed on the face in such a way that no part of the face which has to be washed by
wudu, is left out.
• In the case of males with beards, it is desirable to pass the figures through the beard.
• Then both hands should be struck again on the clean earth or sand and, after blowing off the excess dust,
they should be passed over first the right and then the left arm upto the elbows. This completes the
tayammum.
• A dry stone free of dust, a brick or an earthen pot may also be used for this purpose.
• The acts which nullify wudu also nullify tayammum.
Ghusl:
It is reported on the authority of Aa’ishah, may Allah be pleased with her, who said that the Messenger of
Allah ‫ ﷺ‬when performing Ghusl from Janaabah (ritual impurity), used to wash his hands, then wash his private
parts with his left hand. After that he performed Wudhoo’ like that for prayer. Next, he took some water and ran
his fingers in the roots of his hair until he used three handfuls of water on his head. He would then go on pouring
water on the rest of his body and wash his legs. [Muslim]
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• The person taking a bath should first of all wash both hands up to the wrists, and then wash the private parts. The
hands and private parts should be washed irrespective of whether there is any impurity on them or not. Both these
have to be washed under all conditions. Thereafter, any impurity found on the rest of the body should be washed.
Then make Wudhoo’
• After performing Wudhoo’, pour water on the head three times. Thereafter pour water over the right and left
shoulders three times each in such a way that water reaches the entire body.
• Whilst pouring water over the body the first time, rub the body well so that water reaches everywhere properly and
no place remains dry.
• The above method of Ghusl is according to the Sunnah. Some of the items explained above are Fardh (obligatory)
without which Ghusl will not be complete and the person will remain impure. Some other items
are Sunnah (recommended but not obligatory). Observing them entails reward, and by not carrying them
out, Ghusl will still be complete.
The Fardh acts are only three:
1. To gargle the mouth in such a way that water reaches everywhere.
2. To wash the nose up to the soft bone.
3. To pour water over the entire body.
Conditions/Preparations of Prayers
M/J 2010
5 (a) What are the conditions of prayer (salat) that must be fulfilled before performing them.
[10]
M/J 2012
4 (a) Give a detailed account of how Muslims prepare for prayer. [10]
O/N 2017 (22)
5(a) Prayers (salat), whether obligatory or voluntary, require preparation. Write an account of
how a Muslim prepares for it? [10]
Marking Scheme:
There are certain conditions that a person has to fulfil before offering prayer (salat). They are:
• purification, the body and clothes of the person must be clean and free from all impurities. The person must
be in a state of wudu.
• The place of prayer must also be clean and the intention or niyyah must be declared for saying the prayer.
• The prayer must be offered at its stated time.
• Satar (those parts of the body which should be kept covered) must be properly covered.
• Facing the qibla is also one of the conditions of prayer.
Candidates can elaborate on the points given e.g. they could say that Allah says ‘Prayers have indeed been
enjoined on believers at fixed times’ (Al-Nisa 4:103) when they write about offering prayers at the stated time
or they could explain what satar means for men and women.
Quotes from the Qur’an and Hadith to support points being made will enable candidates to get top level marks.
Answer(Learn and write)
Before a person can say his regular prayers, the following conditions must be fulfilled; otherwise the prayers would
be void:
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• The body of the person must be clean. Salat requires purification through ablution (wuzu) or by taking bath.
Wuzu includes washing of hand, mouth, nostrils, face, arms, across the head, back of the neck, and the feet.
Quran says, “O you who believe! When you prepare for prayer wash your faces and hands to the elbows;
rub your heads and wash your feet to the ankles.” [5:6]
• Permission for resorting to Tayammum is granted on the grounds of illness, travelling and the non-
availability of water. It can be performed instead of wuzu (ablution).
• The clothes worn must be clean and free from all impurities. The Quran says, “He loves those who keep
themselves pure and clean” (2:222). The Holy Prophet said, “Surely Allah does not accept prayers without
purification.”
• The place where the prayers are to be said must be clean and free from all impurities. Prayers should
preferably be performed in the mosques because it carries 27 times more reward for men.
• The ‘SATAR’ (those parts of body which should be kept covered) must be properly covered. For a male, the
Satar consists of the portion of the body from the navel to the knees. For a female, her entire body with the
exception of her face, hands and feet is Satar.
• It must be the time for the particular prayer to be offered otherwise it can be performed as Qaza.
• The prescribed timing for farz prayers are, Fajr: this is an early morning prayer, Zuhr late afternoon prayer,
Asr late afternoon prayer, Maghrib evening prayer and Isha early night prayer.
• It is prohibited to pray when the sun is in the Meridian or is rising or setting and this prohibition applies to
both fard and nafl prayers. The Quran says, “Prayers have indeed been enjoined on believers at fixed
times.” [4:103]
• The Qiblah (direction of the Kaabah) must be faced while saying the prayer. The Quran says, “Turn then your
face in the direction of the sacred mosque, wherever you are, turn your faces in that direction.” [2:150]w
• Intention or niyat must be declared for saying the kind of prayer i.e., Farz, Sunnat etc., of the particular
prayer time i.e., Fajr, Zuhr etc. that one of offering.
Spiritual and individual importance of Prayer

O/N 2014
4 (a) The Prophet said, ‘Between a person and disbelief is discarding prayer.’ What
benefits do Muslims find in regular prayer (salat)? [10]
M/J 2016
4 (a) Outline the main teachings in the Qur’an and Prophetic Hadiths about prayer
(salat) as the foundation of Islam. [10]
Marking Scheme:
Prayer is the second pillar of Islam and its importance can be judged from the fact that
it is the first act that a person will be held accountable for on the Day of Judgement. Candidates may begin their
answers by writing about the importance of prayer and may even go on to write that prayer has been mentioned
in the Qur’an 67 times and is compulsory for all adult males and females whether at home or travelling, in peace or
war, healthy or sick. The main focus, however, should be on the benefits of prayer. Prayer teaches Muslims
punctuality, cleanliness, humility and obedience, self-discipline and self-control, piety and taqwa, patience and
perseverance. These and any other benefits the candidate can write about should be given in the answer and
6
developed. Answers need to be read as a whole and it must be remembered that just giving a list of benefits is not
enough to get to the higher levels; there needs to be some development in the answer for the benefits given.
Prayer is the second pillar of Islam. Prayer was the first act of worship that that was made obligatory by Allah. It
is the first act that the person will be held accountable for on the day of judgment, the Messenger of Allah Prophet
(P.B.U.H) said, “The first act that the slave will be accountable for on the day of judgment will be the prayer.”
The word salat occurs 67 times in the Quran. It is obligatory on every adult, sane Muslim males or females whether
he is at home or traveling, in peace or war, healthy or sick. However, women are exempted from offering salat
during the menstruation period.
It is not obligatory for child to pray, however it is obligatory for the parents to order him to pray when he is seven
years old.
• Prayers instill self discipline in an individual. A Muslim pray five time a day at the fixed times. He learns to be
punctual at every prayer or he will be late and miss the congregation. This is repeated five times a day which
instills habit of regularly Allah says. “prayer at fixed hours has been enjoined upon the believers (An- Nisa
4:103)
• Salat makes a person clean and pure both physically and spiritually. When a person prays regularly he keeps
his body clean by making ablution before every prayer while salat itself keeps him spiritually pure the Prophet
(P.B.U.H) asked his companions, “Do you believe that dirt can remain on a person bathing five times a day in
a stream running in front of his door? The companions replied that no dirt can remain on his body. The
Prophet (P.B.U.H) remarked so exactly similar is the effect of the prayer offered five times a day. With the
grace of Allah it washes away all sins. Ablution washes out physical dirt while prayers wipe out spiritual.”
(Agreed)
• A Muslim completely submits himself to Allah. He stands in humility in the presence of Allah with both hands
folded; he bows Kneels and prostrate. He shows his utter dependence on Allah. “Successful indeed are the
believers who are humble in their prayers.” (Al-Muminun 23:1)
• Prayer develops piety and fear of Allah in a person and restrains him from evil, Allah says, “Established regular
prayers for it restrains from shameful and unjust deeds” (Al-Ankabut 29:45)
• Prayer develops patience, endurance, contentment, and perseverance in a person. Allah says, “Therefore, be
patient with what they say and celebrate the praises of your Lord before the rising of the sun and before its
setting.” (Ta-Ha 20:130)
Benefits of congregational Prayer
 O/N 2012
5 (a) What is the purpose of prayers in congregation? [10]
Marking Scheme:
Candidates could say that the purpose of congregational prayers in Islam is to level social differences and promote
an atmosphere of brotherhood and equality. Congregational prayers lead to the realisation that all are equal in the
eyes of God. They serve as a strong force in unifying the ummah. The gathering of all people living in a locality five
times a day in the mosque helps in the establishment of healthy social relations between different sections of the
society. Some candidates may say that the purpose of congregational prayers is to follow the practise of the Prophet
who laid special stress on prayers being read in congregation under the leadership of an imam. Supporting Hadiths
could be cited.
7

Congregational prayer has a great reward, the messenger of Allah (p.b.u.h) said, “Prayer in congregational is better
than the prayer of a man by himself by twenty-seven times.” (Agreed)
Muslims are enjoined to pray congregational prayers in a mosque. Only Fard are to be said in congregation. The
other rakats are said singly. One person with Imam will constitute a congregation even if the other person is a child
or a woman.
If the congregation is of two people then the follower will be on the right side, if a third person joins the prayer, the
imam will move forward, and if women form a congregation, then the woman who leads stands in the middle if
they are in odd numbers, if the number of women is even then more women will be on the right hand side.
The best person to lead the prayers is one who is well acquainted with the Qur’an and Hadiths. Before the
congregation starts rows are straightened and the gaps are filled. The worshippers should stand shoulder to
shoulder, the iqama is said and after making the intention the prayer is read Women are allowed to join the
congregation but their prayer in their houses is better. Men are excused from congregation, only in case of rain,
extreme weather, or illness.
This was the Practice of the Holy Prophet (p.b.u.h) and his immediate successors who always led the congregational
prayers of the believers five times a day in the mosque at Madinah.
• Islam lays special stress on prayer in congregation. The Quran says: “And bow down your heads with those
who bow down (in worship).(2:43)
The Holy Prophet (p.b.u.h) is reported to have said:
“ If there are three persons in a village or even in a desert and they do not pray together, the devil would surely
over take them. So always pray Salat in congregation, for a wolf only injures a solitary sheep.”(Abu Daud)
• Congregational prayer serves as a strong force in uniting the believers. The gathering of all people living in
a locality five times daily in the Mosque helps in the establishment of healthy social relations between
different sections of the Muslim community. This gathering becomes larger in the weekly Friday service and
still larger in the two Eid gatherings. This reaches its climax on the occasion of the annual pilgrimage when
Muslims from all parts of the world assemble in Makkah.
• Congregational prayer levels social differences and promotes an atmosphere of equality and brotherhood.
In the mosque, a king may stand shoulder to shoulder with his poorest lead subjects and the white man with
the black. Congregational prayer lead to the realization among the worshipers that all men are equal before
Allah.
• These lessons of equality, fraternity and brotherhood, when put into practice, serve as a foundation for the
unification of the human race. However much Islam may have preached the equality of mankind and the
brotherhood of Muslims, it would have been purposeless without being put into practice through the
institution of congregational prayer.
Friday Prayer
O/N 2016 (22)
5 (a) Describe the particular features of Friday congregational prayers (Jum’a) and the main
features of the Friday sermon. [10]
Marking Scheme:
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It could be said that for this prayer all Muslim men in the community should gather together, and in some
communities women are also encouraged to attend these prayers. Purification is highly recommended before this
prayer and worshippers are encouraged to bathe and wear clean/fresh clothes. There are two adhaans for this
prayer and it can only be said behind an imam. The fard are prayed in two rakahs not four and there is no qada for
this prayer. The sermon is a very important feature of this prayer. The Imam gives the sermon facing the
congregation, the sermon is divided into two parts with a brief interval of about a minute between the two parts.
Friday ( jummah) means to congregate, gather or get together. All Muslim men in a community should try
to gather for this prayer. In some communities women are also encouraged to attend. It is obligatory on every
Muslim male.
Quran says,
“O ye who believe! When the call is proclaimed on Friday (the day of assembly) hasten earnestly
to the remembrance of Allah, and leave off business (and traffic) that is best for you if ye but knew.”
Prophet pbuh said, “performing Friday prayer is obligatory on every Muslim adult male.”
• There are special preparations for this prayer. Muslims should try to take bath and put on fresh clothes and
should attain purification by ablution or by taking a bath. The Quran says, “O you who believe! When you
prepare for prayer, wash your faces and hands to the elbows; rub your heads; and wash your feet to the
ankles.”
• There are two azans for congregational prayers. Muslims should try to reach the mosque on the first azan.
On reaching the mosque, they should offer Tahayyat-ul-Masjid prayers and then four pre-farz Sunnats. The
second azan is called before the sermon.
• The Imam then preaches two sermons, which are compulsory to hear. These sermons always consist of
advice based on the Holy Quran and Hadith about living a Muslim life. In non Arab countries an additional
sermon is delivered in the native language.
• People should not speak, pray or use mobiles during the sermon, and listen attentively. Even the recitation
of Quran is not allowed during the sermons.
• After the Sermons, Iqamat is called and people arrange themselves in rows.
• Friday prayer takes place of Zuhr prayer therefore, Thefarz are prayed in two rakats, not four.
• This farz prayer can’t be prayed alone or after the set time. Muslims should say the prayer together behind
the Imam.
• If someone is unable to perform this prayer in congregation within the prescribed time then he must offer
the Qaza for Zuhr prayer.
• Some people are exempt from Friday prayers, e.g. travellers, the sick, women and children.
The Friday sermons include:

• Glorification and praise of God, confirming the aspect of tawhid
• Praise and blessings on the Prophet (pbuh) as the greatest example to follow and sending peace and
blessings on him
• Reflection /reinforcement of the Quranic verses that have been selected for the particular sermon
• Referring to an authentic hadith to elaborate the topic and demonstrate the implementation of the
injunction by the Prophet (pbuh)
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• The imam reminds the whole congregation about their duties towards God and their fellow beings, he
warns the people against the consequence of doing evil and reminds them of the hereafter
• Prays for the welfare of the community.
Eid Prayers
O/N 2009
4 (a) Describe the particular features of congregational prayers on Fridays (jum’a). [10]
M/J 2013 (42)
4 (a) Describe how and why Muslims celebrate Eid al-Fitr and Eid al-Adha. [10]
M/J 2017 (22)
5(a) Write about the preparations made for the two ‘Id prayers and say how the prayers are
performed. [10]
Marking scheme:
The prayers of the two ‘Ids were made compulsory in the first year after migration. It is a sunna mu’kkadah as the Prophet
(pbuh) always performed these prayers and ordered the men and women to go out and attend them. It is preferred to take a
bath, perfume oneself and put on one’s best clothes on the occasion for both ‘Id’s. It is sunna to eat an odd number of dates
before going for salah on ‘id ul fitr whilst for ‘Id ul adha eating is delayed till after the ‘Id prayers and then the believer may
eat of his sacrifice, if he has sacrificed an animal. ‘Id prayers can be performed in the mosque but it is preferred to perform it
in a place outside the city or in an open ground. The Prophet (pbuh) would pray the two ‘Id prayers on
the outskirts of Madina, in fact he only offered I’d prayers once in his mosque when it was raining. It is recommended that
women and children to also attend ‘Id prayers.
The time for ‘Id prayers falls between fajr and dhuhr prayers. It is sunna to pray salat ul adha early to allow believers more
time to perform their sacrifice. The ‘Id prayer consists of two rak’ahs during which it is sunna to pronounce three takbirs in
the first and three in the second rak’ah. However, some schools of thought stipulate the number of Takbir at 12. The first
three takbirs are said after thana before starting Sura Fatiha and the three takbirs in the second rak’ah are said after the takbir
made after completing the Sura read after Fatiha and before bowing down for rukku. One is to raise one’s hands during each
pronouncement of the takbir and bring them down and again raise them for takbir. There is no qada for ‘Id prayers. The
khutba also needs to be listened to.
• The two main festivals in Islam are Eid-ul Fitr and Eid-ul-Azha. Eid means recurring happiness or festivals.
Eid-ul-Fitr is celebrated on the 1st of Shawwal which follows Ramazan or the month of Fasting. Eid-ul-
Azha falls on the tenth day of Zil Hajj and follows the completion of Hajj.
• The prayers of two Eids were prescribed in the first year after migration. It is a sunnah Mu’kakkadah as
the Prophet (P.B.U.H) performed these prayers and he ordered the men and women to go out to attend
them. These are congregational prayers and cannot be said individually. Eid prayers are not a substitute
for the obligatory Fajr prayer and there is no Qaza for Eid prayer.
• It is preferred to take a bath, perfume oneself and put on one’s best clothes on the occasion for both
‘Id’s. It is sunna to eat an odd number of dates before going for salah on ‘id ul fitr whilst for ‘Id ul adha
eating is delayed till after the ‘Id prayers and then the believer may eat of his sacrifice, if he has sacrificed
an animal. ‘Id prayers can be performed in the mosque but it is preferred to perform it in a place outside
10
the city or in an open ground. The Prophet (pbuh) would pray the two ‘Id prayers on the outskirts of
Madina, in fact he only offered I’d prayers once in his mosque when it was raining.
• The time for Eid prayer is anytime after sunrise but before noon. Usually, Eid-ul-Azha prayers are held a
little earlier than the Eid-ul-Fitr prayers. No Azaan or Iqamat is required
• Eid is a day of thanksgiving during which Muslims assemble in a brotherly and joyful atmosphere to offer
their thanks to Allah for helping them to fulfill their spiritual obligations.
• Both Eids are the days of rejoicing and celebration. The Prophet (P.B.U.H) said, The days of Tashriq (the
days in which the Eid is celebrated) are days of eating and drinking and of remembering Allah, the
Exalted”
• Eid ul Adha is celebrated in the memory of great sacrifice of the Prophet Ibrahim and Ismail. The Prophet
Ibrahim had a dream in which Allah commanded him to sacrifice his son.
• It is desirable to congratulate each other on Eid, Jabir ibn Abdullah reported, “When the companions of
the Prophet (P.B.U.H) met each other on the day of Eid they would say to each other, ‘taqqabbal minna
wa minka’ (may Allah) accept it from us and you”
• The Eid day starts with congregational prayer in the morning. During the prayer, the Muslims remember
and glorify Allah’s name, and ask for His forgiveness and for strength of faith.
The method of prayer for Eid-ul-Fitr and Eid-ul-Azha is the same. The prayer consists of two Raka’at with the Imam
reciting in each, Surah Fatihah and another passage from the Quran in an audible voice.
• The intention for prayer is in these words:
“I intend to offer two Raka’at Wajib of Eid-ul-Fitr/Eid-ul-Azha (as the case may be) with six additional Takbirs,
behind this Imam and I am facting Holy Ka’abah.”
When the Imam recites Takbir-e-Tahrima, Allahu-Akbar in a loud voice, the Muqtadis (followers) should also say the
Takbir in a low voice, and fold their hands as in other prayers. After reciting Sana, the Imam raises both hands upto
the ears and says, the Takbir i.e., Allahu Akbar in a loud voice. The Muqtadis also raise their hands upto the ears
and say the Takbir in a low voice. The Imam and the Muqtadis should then lower their hands and keep them hanging
by their sides. They should repeat this twice. After the third Takbir, the hands to be folded in the usual manner.
They shall now recite Tasmiyah, Surah Fatihah and some other Surah. After this, the first Rakat should be completed
in the usual manner.
In the second Rakat, the Imam recite Tasmiyah, Surah Fatihah and some other Surah. After this, the Imam raises
his hands and recites the Takbir in a loud voice. The Muqtadis also raise their hands and say the Takbir in low voice.
They should now bring their hands down and keep them hanging by their sides. The hands should be raised and
lowered and the Takbir said more two times. Both the Imam and the Muqtadis now say one more Takbir without
raising their hands and bow down for Ruku. The second Rakat should be completed in the usual manner.
After the two Raka’at of prayer are over, the Imam delivers the Khutba in two parts, with a short break in between.
The Khutba is Sunnat and should be heard attentively.
In the sermon of Eid-ul-Fitr, the Imam must draw the attention of the audience to Sadaqah-ul-Fitr. This is a charity,
which is obligatory on every Muslim who can afford it. This charity is more rewarding and preferable if it is
distributed before the prayers, so that the poor may also be able to celebrate the day in a festive and cheerful spirit.
In the sermon of Eid-ul-Azha, the Imam should draw attention to the duty of sacrifice, which is to be observed by
every Muslim with means. It is preferable to Slaughter the animal of sacrifice on Eid day after prayers. The sacrifice
of an animal on second on third day of Eid is also acceptable.
Private Prayer (Dua)
11
4(a) Write about the following:

• The benefits of private prayer (du’a) in a Muslim’s life.
• The times when God is thought most likely to accept du’a. [10]
Marking Scheme:
• Candidates could say that du’a is the act of remembering God and calling upon Him. Through du’a Muslims call
upon God for forgiveness, guidance and strength. Du’a can be made to seek help from God in a believer’s
personal matters or to protect, guide or bless a relative etc.
The opportune moments of the acceptance of du’a are given as:
• While travelling; While sick or visiting the sick; Late night (last third of the night); Whilst in sujood; Between the
adhan and the iqama; While experiencing injustice and oppression; When a parent is making du’a; On the Day of
Arafat; During Ramadan/or during nafl fasts.
• Invocation (duʿāʾ) is a prayer of supplication or request. Muslims regard this as a profound act of
worship. Prophet Muhammad pbuh said, "Dua is the very essence of worship.” The word dua in Arabic
means calling. It is the act of remembering Allah and calling out of Him.
• Aside from the obligatory five daily prayers, Muslims are encouraged to call upon Allah for forgiveness,
guidance, and strength throughout their lives.
• Dua is a way to keep in touch with Allah and thanks to Dua, we are getting closer to our Lord. Thus, Dua is
a source of rapprochement of the supplicant to Allah the Almighty.
• It is considered a way by which we can change our situation by asking the help of Almighty Allah. Dua can
change destiny so try Dua in all situations because with Dua, you will always get closer to Almighty Allah.
• Dua is essentially a submission to the Creator and a demonstration of a person’s need for Allah. Allah says
in the Holy Qur’an: “When my servants ask you about me, (tell them), I am really close to them, I listen
to the prayer of each supplicant when he invokes me.” (2: 186).
• These personal supplications or prayers (dua) can be made in their own words and in any language.
• One can pray privately for one’s own affairs, to protect, guide, help, bless a relative, friend or even the
entire Ummah.
• Allah is not a distant or remote Being, uncaring or indifferent to the calls of His Creation. In fact, He is
Rahman and Raheem, and One who answers the sincere and true prayers of His believers.
• The Prophet (P.B.U.H) is reported to have said, “Allah does not turn away, empty-handed, the one who
calls upon Him in prayer.”
• Muslims can call upon and supplicate their Creator wherever and however they may be, but it is
recommended that one supplicating in earnest, it is better to be in a state of wudu, facing the qiblah, and,
ideally, while in sujood (prostration), in humility before Allah.
• Muslims may recite dua before, during and or after formal prayer, or may recite them at various times
throughout the day. Prophet Muhammad (SAW) said: “Whoever desires that Allah respond to his Duas
under adverse and difficult conditions, he should make Dua abundant in the days of ease and comfort.”
There are few specific moments in life, when a Muslim’s dua is especially accepted. These opportune
moments of the acceptance of dua are given blow:
• While travelling.
• While sick or visiting the sick.
• Late at night (last third of the night).
12
• While prostrating (sujood)

• Between the Azaan and the iqamat.
• While experiencing injustice or oppression.
• On the Day of Arafat.
• During Ramadan/or during nafl fasts.
Times of Prayer:
• Fajr is an early morning prayer. The time of this prayer commences after the break of dawn and ends just
before sunrise. It is makruh or undesirable to say prayers when the sun is rising. No nafl prayer is to be said
till the sun has risen well.
• Zuhr is an Early afternoon prayer.The time of this prayer commences when the sun begins to decline and
the shadows of things cease to decrease. It ends when the shadows of everything become equal to twice
the size of its shadows at noon or mid-day. No prayer is to be said or the Quran recited at the time of the
decline of the sun.
• Asr is a Late afternoon prayer. The time of this prayer commences immediately after the end of the time
for Zuhr prayers and ends before sunset.
• Magrib is an evening prayer. The time of this prayer commences immediately after sunset and ends on the
fading of twilight.No prayer is to be said or the Quran recited at the time of the setting of the sun.
• Isha is an early night prayer.The time of this prayer commences after the fading of twilight and ends before
dawn but it is desirable to say this prayer before midnight.
Method of Prayer:
The approved traditional method of Prayer is to stand straight with the face towards the kaabah and with hands
hanging down the sides of the body , the worshipper makes the intention (Niyyat) for the (Farz/sunnah/Nafl) prayer
that is to be offered. He then raises his hands to his ears and recites “Takbir-e-Tahrima” that is “Allah is the
Greatest”. In this standing position which is known as “ Qiyam” he first recites Sana, then he recites Ta’awuzi.e
“I betake myself to Allah for refuge from the accursed Satan”.
and then the Tasmiyahi.e“ In the name of Allah, the Beneficent, the Merciful.”then after reciting surah al Fatiha
some other surah or at least three verses are recited, which is known as Qirat.
• The Qiyam is followed by Ruku. In this posture, while standing, bows forward and places both his hands on
his knees and recites Tasbih-e-Rukui.e, “Glory to my Lord, the Great” at least three times. After this he
recites Tasmi and Tahmid while standing straight. He stands erect for a short while which is known as
“Qaumah”.
• The worshipper then bends down for Sajdah or Prostration while reciting Tabir. In this position the Tasbih-
e-Sajdahi.e,
“Glory to my Lord , the Most High” is recited at least three times.
• After performing two prostrations, he stands to perform the second Rakat in the same way, except that the
Sana is not recited in the position of Qiyam.
After the second Rakat, he assumes the sitting position known as Qa’adah. In which he first recites Tahiyya and
Tashhaud and then the Durud and a prescribed prayer. After this, he ends his prayer with Taslim. For this, he turns
his face to the right and looking over the right shoulder, he says:“Peace be upon you and the mercy of Allah.”Then
turning his face to the left looking over the left shoulder, he repeats the same words.
Delayed Prayer – Qaza
13
The believers are enjoyed to offer their prayers at the appointed times. Failing to do so is a sin unless there is a
reasonable excuse for delay. With the exception of prayers missed by woman in childbirth or menstruation and any
Muslim who is insane or is unconscious for some time, every Muslim must offer the delayed obligatory prayer.
These prayers have to be offered as soon as possible except at time at time when prostration is forbidden. In the
Niyat, the word Qaza should be added.
If severel prayers have been missed in a day, then the Qaza should be offered in proper order. For example if prayers
have been missed beginning from Fajr then FajrQaza should be offer first, then Zuhr and Asr and so on. If the missed
prayers are too numerous to remember or if the time available is not enough for both missed and present prayers,
then the present prayer should be offered first. The missed prayer should be offer later.
Qaza can be offered for only the Farz and Witr prayers. Except for the pre-FarzSunnats of Fajr for which Qaza may
be offered before sunset the same day, no Qaza of other Sunnats is to be offered.
If Zuhr, Asr or Isha prayers become Qaza While travelling, one should, when he returns home, offer the Qaza of
these as if he was still a traveler that is, two Raka’ateach.If however, the prayers become Qaza before a journey, he
should offer the full four Raka’at of the three prayers.
(b) How do the prayers (salat) help keep the community united. [4]
• Muslims perform the prayers at the same time.
• In mosques they congregate together and can meet.
• Even when praying alone they know others are praying with them.
• All have a sense of performing the same task. All the Muslims, rich and poor, white and black, stand together,
shoulder to shoulder, before Allah in congregational prayer and perform the same acts together. This gives a sense
of togetherness.
• All are reminded of their membership of one community.
• Communal prayers give opportunity to help each other and solve problems.
(No marks for descriptions of prayers)
5(b) What in your opinion is the importance of celebrating the two ‘Ids? [4]
▪ every religion has its own days of festival and that the two ‘Ids are Muslim festivals, which are days of rejoicing and celebration
and remembrance of God for them.
▪ They mark two important events in the Islamic calendar, the completion of fasting during the month of Ramadan and the
completion of hajj for the pilgrims and for the rest of the Muslim world it is a reminder of Ibrahim’s willingness to sacrifice his
beloved son in the way of God and as a symbolic gesture Muslims sacrifice an animal for the sake of God thus reminding
themselves that no sacrifice is too great in the way of God.
▪ both ‘Ids are practical examples of brotherhood in which all Muslims irrespective of creed or colour participate and thus it brings
the community together.
▪ The two ‘Ids give the Muslim community an opportunity to join in celebration, I’d fairs and parties strengthen ties of unity and
eradicate differences, the rich give zakat and the meat of the animal they sacrifice on the two ‘Ids respectively thus the poor in
the community are helped and able to enjoy the two festivals.
(b) Explain the importance to the community of Muslims of mosques. [4]
(b) ‘A mosque is a focal point in the lives of Muslims.’ Discuss. [4]
The call for prayers are given from the minarets of mosques
• They are centres especially dedicated for collective worship.
• They enable the community to meet together which encourages healthy social relations and promotes
brotherhood.
• They provide facilities for education and joint learning.
• By their appearance they remind the community that it is united.
• Their presence symbolises the community’s unity and strength.
14
• Muslims sometimes withdraw to mosques for the conclusion of Ramadan

•There is a greater reward for praying in the mosque. It serves as an educational centre for Muslims and is also a
place of retreat etc.
. Friday prayers, Eid prayers and funeral prayers can all be held in mosques .
(b) Explain the main differences between regular daily prayer (salat) and personal prayer (duà'). [4]
• Regular prayer is always performed according to the pattern set by Qur'an and Sunna.
• It is obligatory, whereas personal prayers are voluntary.
• It has set timings, whereas duà' prayers can be performed at any time.
• It is directed towards the Ka`ba,
• It consists of set formulas and actions, but duà’ prayers are not necessarily said according to a pattern.
• It is always in Arabic, but Duà' prayers can be offered in any language.
• For regular prayers you need purification, but it is not obligatory for duà’ prayers.
• Regular prayer is worship to God but duà’ prayers comprise requests for oneself or others.
• They (personal prayers) are free, in that anyone or anything can be mentioned.
• They often consist of prayers spoken by the Prophet.
5.(b) Why is it beneficial for Muslims to pray salat five times a day? [4]
• By praying five times a day Muslims become God conscious and are therefore less likely to commit sins;
• it teaches them punctuality, cleanliness, fosters humility and brotherhood and is a lesson in living righteously.
• A Muslim completely submits himself to Allah. He stands in humility in the presence of Allah with both
hands folded; he bows Kneels and prostrate. He shows his utter dependence on Allah. “Successful indeed
are the believers who are humble in their prayers.” (Al-Muminun 23:1)
• Prayer develops piety and fear of Allah in a person and restrains him from evil, Allah says, “Established
regular prayers for it restrains from shameful and unjust deeds” (Al-Ankabut 29:45) Prayer develops
patience, endurance, contentment, and perseverance in a person.
3.(b) Why is ablution (wudu) given so much importance in your view? [4]
• Purity is given utmost importance in Islam.
• God has repeatedly enjoined people to purify themselves in Al-Baqarah 2:222 God says, ‘Allah loves those
who repent and purify themselves’. The Prophet said ‘purity is half of faith’.
• Another reason that can be put forward is that the Prophet said that wudu removes the sins of a person .
• purifying oneself allows one to focus on God when in prayer. Candidates could discuss one or more reasons
to answer this question.
3.(b) In your opinion why are congregational prayers considered to be beneficial to Muslims?
[4]
(b) Why should meeting for congregational prayers be more advantageous than performing prayer alone? [4]
• The Prophet (pbuh) has said: ‘Prayer in congregation is better than the prayer of a man by himself by
twenty seven times’ (Agreed).
• it is in the sunna of the Prophet (pbuh) to pray in congregation,
• it promotes brotherhood, equality and unity amongst Muslims.
• It gives Muslims a chance to meet other Muslims and perhaps be able to help those who are in need, etc.
and hence has a lot of social importance.
• On a more personal level it could be said that it requires more effort to leave what one is doing to get to
the mosque in time for the salat.
15
5(b) In your opinion, what is the most important benefit of salat in the lives of Muslims? [4]
• the most important benefit of salat is that by having specific times of prayer believers remember God five
times a day at least and remain aware of the importance of faith in daily life;
• Muslims start their day by purifying themselves and standing before their Lord. Another important benefit
of salat is that it is a constant reminder to Muslims about the presence of God.
• It strengthens their dependence and faith in God and puts daily life in perspective of the hereafter and the
final judgment.
General Questions
O/N 2015 (22)
3.(a) Describe the particular features of congregational prayers, both daily and on Fridays (Jum’a prayers). [10]
M/J 2016 (21)
4 (a) (i) Outline the main teachings in the Qur’an and Prophetic Hadiths about prayer (salat) as the foundation of
Islam.
(ii) Describe how Muslims prepare themselves for prayer. [10]
O/N 2019 (22)
4(a) Write about the following:
• the conditions that should be met before Muslims start prayer (salat), and
• the importance of prayer (salat) in the life of Muslims. [10]
M/J 2020 (22)
5(a) How do Muslims prepare themselves for Friday (Jum’a) prayers and what are the special features of this
prayer? [10]
1
Paper 02
Day 12(Topical+PP)
Pillars of Islam
Fasting (Saum)
Method:
O/N 2010
3 (a) What are the daily observances of the Ramadan fast? [10]
M/J 2012
5 (a) Outline the features of the Ramadan fast, and identify which Muslims are exempted from
fasting during this month. [10]
Marking Scheme:
In answer to this part of the question candidates could simply state facts like: Muslims have breakfast, sehri, before
dawn. They abstain from food, drink etc. during daylight hours and that they break their fast at sunset. Answers
could also include details like, Muslims state the formal intention to fast, they also abstain from smoking, taking
medicines and marital relations during the fast and that they break their fast normally with a date and then offer
their prayer. A good response however would focus on the need for Muslims to be particularly pious during their
fast and to visit the mosque regularly and attend tarawih prayers in the evening. Other examples of devoting
themselves to prayer could be that on the night of power they should attend the mosque and spend the night in
prayer. The able candidates could raise the point that during the fast Muslims should live their life as normal, making
no concessions for lack of food or drink.
A list of Muslims who are exempt from fasting would include pregnant women, children, insane people, the sick and
the very old, travellers and menstruating women etc. Please note that the marks are not to be divided equally between
the two parts of the answer. The answer has to be read as a whole and given marks on detail and development
• Fasting during the month of Ramadan is obligatory on all Muslim adults, male and female. The Quran says, “ O
you who believe ! Fasting is prescribed to you, as it was prescribed to those before you, so that you may learn
self restraint.” [2:183]
• The hours of fasting are from first light (before dawn) until sunset.
• It is desirable to have a meal before keeping a fast till dawn which is referred as Sehri.
• Muslims should make an intention for the fast i.e. “I intend to keep tomorrow’s fast of Ramadan.”
• With this, a person is subject to all restrictions and prohibitions associated with a fast till the setting of the sun.
Muslims must abstain from food, drink etc. during daylight hours. They should also refrain from smoking, sexual
intercourse, medicines etc. This is known as Imsak.
• They should live their lives as normal, making no concessions to lack of food. Muslims should be particularly
pious and visit mosques regularly. The Holy Prophet (PBUH) said, “When the month of Ramadan comes, the
doors of Heaves are opened and the doors of Hell are closed and the devils are chained.”
2
• Muslims break their fast with a meal at sunset in the evening reciting the prayer, “O Allah! I fasted for you and
I believe in you and I put my trust in you and with the sustenance you have given me, I now break the fast.”
This is known as Iftar. Many Muslims follow the Holy Prophet (PBUH)’s example of taking a drink and eating a
date and then pray. They follow this with a meal often eaten with friends.
• Muslims should try to be present at recitations of the Holy Quran in the tarawih prayers during the course of
the month.
• On the Night of Power they should attend mosques and spend the night in prayer. It is one of the last 5 odd
nights of Ramadan and the reward for praying in it is better than the worship of one thousand months. Many
Muslims believe it to be the 27th night.
• Some Muslims withdraw to mosques for the last ten days of Ramadan which is called Itikaf and dedicate their
time to prayer and worship. The fasts of Ramadan continue until new moon of Shawal.
• The sick people, travellers, very old people and females who are in a state of menstruation or period of
childbirth are exempt from fasting as long as such conditions last. However, they must make up the fast for an
equal number of days within the next year which is known as Qaza.
• If the breaking of the fast before sunset is intentional than a person has to pay the Kaffara in which he has to
fast for continuous 60 days in addition to Qaza, but in case of an illness, feed 60 people twice a day.
Exemption from Fasting
• Children under the age of puberty and discretion.
• Insane people who are unaccountable for their actions: no compensation or any other substitute is enjoined
on these two categories of people.
• Men and women who are too old or feeble to undertake the obligations of fasting are exempt. However,
they have to give fidya, which is feeding a poor person twice a day or to give grain or its equivalent in cash
to needy.
• Sick people whose health is likely to deteriorate by fasting; they may postpone the fast for as long as they
are ill and then make up for it at a later date, a day for a day.
• They travelers may be exempt during their travel but should make up for the missed fasts later on.
• Pregnant women/breastfeeding may also not fast if their health or the infant’s health would be at risk by
doing so. They too need to make up for the missed fasts later on.
• Women, at the time of their mensuration or confinement due to childbirth must postpone the fasts and make
up for them by fasting afterwards.
Benefits / importance of Fasting

O/N 2014 (21)
5 (a) What are the moral, spiritual and other benefits of fasting in Ramadan? [10]
O/N 2016 (21)
4 (a) What are the benefits to individuals and the community of fasting in the month of Ramadan?
[10]
M/J 2021 (21)
4(a) Fasting in Ramadan benefits Muslims in many ways. Write about the major benefits of
fasting in Ramadan.[10]
Marking Scheme:
3
In answer to this question candidates need to write in some detail about the moral, spiritual and other benefits,
which could include the social and, say, the physical benefits of fasting. For example candidates could say that
• fasting builds up a person’s moral character by teaching him/her self-control and self-restraint.
• When a person fasts it develops empathy in him/her as they feel the hunger pangs of the poor.
• The physical benefits are that a person’s digestive system is given a rest and the whole system is cleansed.
• Fasting also brings a Muslim closer to God, it makes them reflect on all the favours that God has bestowed
upon them and as it is a month in which Muslims not only fast but endeavour to keep away from everything
which displeases God their spiritual side is strengthened.
• During the month of Ramadan the rich people spend generously on the poor people to earn Allah’s rewards.
• Yet another advantage is that people get together to open their fasts in the mosque or families and friends
are invited to open their fasts together and this promotes friendship and love between them.
These and other similar points could be given in the answers. It is the detail and development of the benefits in the
answer that will take the marks to the higher levels.
Answer:
Fasting has been the universal religious institution. It was made obligatory on the followers of other religions too.
It has numerous merits and benefits for the individuals and the community.
• The believer renounces food, drink, and abstains from all other enjoyments willingly in obedience to the
command of Allah, to seek His pleasure. It helps in building up a man’s moral character as it teaches him self
control and self restrain. As Muslims fast, they should control own temper, they should remain calm and
refrain from harming others, verbally or physically. They should refrain from backbiting, stealing, cheating ,
gossip, lies, obscenity, vulgarity and physical, mental and spiritual sins. Abu Huraira reported the Prophet
(p.b.u.h) said, “Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving
his food and drink.”
• Fasting ensures the harmony and unity of society. Fasting raises awareness of the situation of poor people who
live in our society. Fasting teaches the rich, who eat good, nutritious food and never suffer from hunger, what
hunger is. When they stay hungry and thirsty for a specific period they begin to think about the poor and feel
empathy for them. The sense of empathy makes it easier for them to make friends and socialize. On the other
hand, because of the kindness and compassion of the rich, the poor are less likely to feel envy and hatred toward
those who are better off. Thus, a change of attitude on both sides can occur. The enmity between both social
strata can be brought to an end in this way with peace and security prevailing in society. Fasting brings the rich
closer to the poor and links them in a bond of responsibility and respect for each other. Ramadan is also a time
of generosity. People are more generous, more cordial, and more ready than at other times of the year to do
good and charitable work. Muslims often invite one another, friends and guests, Muslims and non-Muslims, in
particular neighbors, regardless of creed, to share the evening meal and exchange gifts and best wishes.
• Abstention from food and drink for a full month is beneficial for a person’s health as it gives rest to stomach,
the whole system is cleansed of undesirable material, and the body gets rid of fat, cholesterol and other toxic
matters.
• Fasting brings a man closer to Allah, Allah says, “. Fasting is like a shield, and he who fasts has two joys: a joy
when he breaks his fast and a joy when he meets his Lord.” (Hadis Qudsi) Believers are ordered to observe fast
to be near Allah and gain “Taqwa”. Fasting strengthens the spiritual powers of the believer; it protects man
from all kinds of temptations. The reward of all good deeds are multiplied by ten times to seven hundred times,
the Prophet (p.b.u.h) said, “Allah said, “All the deeds of Adam’s sons (people) are for them, except fasting
4
which is for me, and I will give the reward for it. The reward of good deeds is multiplied ten times to seven
hundred times.”
“Fasting is a shield and protection from the fire and from committing sins.”
“By Him in Whose Hands my soul is, the unpleasant smell coming out from the mouth of a fasting person is
better in the sight of Allah than the smell of musk.” (Agreed)
• The previous sins of a person are forgiven, the Holy Prophet (p.b.u.h) said, “Whoever established prayers on
the night of the Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be
forgiven, and whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from Allah,
then all his previous sins will be forgiven.”
He also said, “When the month of Ramadan starts, the gates of the heaven are opened and the gates of hell are
closed and the devil are chained.” (Trimidhi)
• Fasting brings economic benefits for the Muslim community. During the month of Ramadan the rich people
spend generously on the poor to seek the blessing of Allah. These enable the poor to fulfill their needs. The old
and the permanently sick people also feed the poor and the needy generously during the month of Ramadan,
Allah says. “For those who can do it (with hardship) is a ransom the feeding of one that is indigent. But he that
will give more of his own free, it is better for him.” (Al-Baqarah 2:184) The Prophet (p.b.u.h) said; “During
Ramadan, the provisions of the believers are increased.”
M/J 2019 (21)

5(a) Describe how Muslims observe the fast of Ramadan and how this month should
be spent. [10]
O/N 2020 (22)
5(a)Describe how the fast in the month of Ramadan should be observed by Muslims? [10]
A descriptive account of how the Ramadan fast should be observed should be given here. Fasting starts with
the sighting of the moon of Ramadan. Intention is made for observing the fast and then as per the Sunna of
the Prophet (pbuh) sahur/sehri before dawn is taken and the fast ends with the adhaan of maghrib.
During the fast a Muslim:
• should not eat or drink
• should avoid anything forbidden or makruh
• must not engage in violence or anger
• must abstain from marital relations
• must spend as much time as possible in reading the Qur’an; prayer; supplication and remembrance of God
• must give zakat and other charity as much as possible
• should spend time in reflection in how to improve one’s moral and spiritual conduct
• can open the fast by sharing one’s iftar with others
• can offer additional prayers.
All the above points can be expanded upon to develop the answer.
Answer:
Method of Fasting (Repeated)
Rules of Fasting
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• Avoiding anything of haram or makruh: This to be conscious of keeping your mind and body clean, by avoiding
wasting time useless pursuits, by being conscious of eating only halal foods at sehri and iftar and to keep one’s
tongue free of all verbal sins like gossiping and swearing.
• violence and danger: Display of danger, aggression and violence is forbidden during the month of Ramzan,
especially when one is fasting. One should show patience and forbearance towards others and control one’s
temper and tongue.
• Reading the Quran: More time should be spent in the recitation of the Quran, trying to complete the whole
Quran at least once during this month. Prophet (P.B.U.H) said, “Everything has a best season and the best
season of the Quran is Ramzan.”
• Prayer supplication and remembrance, of Allah: Being punctual regarding salat, making an effort to attend
tarawih prayers, and spending as much time as possible in worship is recommended. One should also, whilst
fasting, keep busy in the dhikr of Allah, practice taubah and seek Allah’s forgiveness. Praying during the nights
of Qadr foe oneself and other are activities that Muslim should observe during the fast and in the month of
Ramzan. In Sura Baqarah Allah states: “And when my servants asks you concerning Me, then surely I am very
near; I answer the prayer of the supplicant when he calls upon Me, so they should answer My call and
believe in Me That they may walk the right way.”(2:186)
• Zakat, charity, generosity: Be very charitable and generous, help the needy and the poor, participate in social
and community welfare projects etc.
• Good relation and behavior: maintain cordial relations with all. Forget your quarrels and reconcile your
difference in this month; do not be involved in backbiting anything that is wrong. Be good to all.
• Reflection: Ramzan is the month of reflection think, reflect, and plan to improve your moral and spiritual
conduct. Think how u can be better Muslim, and convert those thoughts into actions. Think how u can
contribute to the betterment of the Ummah and the world at large.
4(b) Explain why the Night of Power (Layla-tul-Qadr) is so important for Muslims.[4]
• the Night of Power is considered to be a night of immense blessings for it was on this night that the last of God’s
books, the Qur’an, was revealed to the Prophet (pbuh).
• The Qur’an itself mentions the immense blessings of this night. This is a night of reading, understanding and
reflecting upon the teachings given in the Qur’an.
• The reward of worship on this night is more than the reward for worshipping for a thousand months. Hence
Muslims have special arrangements for extra prayers on this night.
• The Prophet (pbuh) has said that those who spend Layla-tul-Qadr in prayer out of faith and in the hope of reward,
will have his previous sins forgiven.
• It is believed, as stated in the Qur’an in Sura al Qadr, that the angels and the Spirit descend to earth by God’s
permission and that peace prevails until the rise of dawn.
It is for these reasons that Muslims consider the Night of Power to be the most important night of Ramadan and
indeed of the year.
(b) Explain why the Ramadan fast is important to Muslims? [4]
The Ramadan fast is a basic pillar of Islam. It increases self control and shows obedience to Allah. More thoughtful
answers will go on to say that it also helps Muslims to remember the poor in the community, it promotes equality
and makes the more fortunate ones in society realise the plight of the less fortunate ones thus fostering fellowship
amongst the believers. A point which could be made in answer to this part of the question could be that it is
regarded as a gift which the believer gives to Allah.
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Zakat (Almsgiving)
Method:
O/N 2013(21)
4 (a) Outline the practice of almsgiving (zakat) in Islam. [10]
Zakat is the fourth pillar of Islam which became obligatory in the 2nd year of hijrah. It is an act of worship which
benefits mankind. Its importance can be judged from the fact that it is mentioned 32 times in the Qur’an. Every
Muslim who possesses property equal to or exceeding a laid down minimum has to give away, at the prescribed
rate a portion of it to deserving poor and needy people. Zakat is payable on wealth which remains in the possession
of a believer, for a period of one year, without interruption, and whose value has reached a certain level, known as
nasab. It is calculated at two and a half percent. Zakat is not levied on buildings, shops or total capital but on savings
of the income that may have been generated from them. Zakat is not payable on precious stones and immovable
property or machinery. Candidates can go on to give a few examples here on how much zakat is due on various
commodities according to their nisab e.g.
Commodity Nisab Rate

Gold 87.48 grams levied at two and a half percent
Cattle 30 to 39 1 goat of a year old
Mines one fifth of the produce
Candidates also need to outline in their answer who zakat is payable to and to whom zakat
cannot be paid. Quotes from the Qur’an and Hadiths which help develop the answer will help
take the level of the answer higher.
Answer:
The word Zakat is derived from ‘Zaka’ which means to increase or to bless. Another meaning of the word as used
in the Quran carries the sense of purification. The amount of payment and distribution of Zakat was defined at
Madinah in the second year of the Hijrat.
The payment of Zakat is compulsory on every adult, free Muslim who owns property to the extent of the
prescribed rate called Nisab, provided such property has remained in his ownership and possession
uninterruptedly for full one year.
Zakat is payable on cash, gold and silver, jewellery, crops, animals, minerals, agricultural lands and all kinds
of commercial goods.
• On cash, gold and silver: Zakat is paid at a rate of 2 ½%. For example, on such possessions valued as worth
$100000, the zakat payable will be $2500, which is 2.5 percent or one-fortieth of their value. A person who
possesses 612.36 grams of silver or 87.48 grams gold is liable to pay Zakat.
• Produce from Mines: Owners of mines have to pay one-fifth of the produce of mines. This is called Khums.
• On the produce of agricultural lands is called Ushr is to be found in the Quran. It is levied at the rate of
one-tenth of the agricultural produce of lands benefiting by rain or some natural spring; and one
twentieth of the produce of artificially irrigated lands.
• On all articles of trade exceeding 200 dirhams.
• For every forty sheep or goats- one goat; On thirty to forty cattle, one calf of one year, on every forty
cattle, a two year old calf. On every five camels, one goat or sheep.
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• Sadaqah-ul-Fitr is an obligatory charity given on the completion of the month of Ramazan.
The Holy Quran tell us how the Zakat money is to be distributed. It says:
“ Alms are for the poor and the needy and those employed to administer the (funds); for those whose hearts
have been (recently) reconciled (to the Truth); for those in bondage and in debt; in the cause of Allah; and for
the wayfarer…” (9:60)
• The poor and the needy in this category are those people who may have some funds but not enough to
meet the threshold for nisab.
• The destitute: these are the people who have no funds and are living on the very basic necessities of life.
• Zakat collectors: people appointed by the government to collect and distribute zakat.
• Muslims converts in this category are the new converts to Islam, who are genuinely poor and are given
zakat to help them get on their feet.
• Prisoners of war or slaves: so that they may be able to use zakat funds to buy their freedom.
• People in debt: those who may have incurred debts, to meet their needs but cannot pay them back are
eligible for zakat.
• Travellers: Muslims, who in the middle of their journey are out of funds are eligible for zakat donations.
• Others: zakat funds can also be spent on people and organization that are engaged in services to Islam.
It must be remembered that zakat is applicable only on the rightful. i.e. halal, earnings. zakat cannot be used to
purify wealth that is wrongly and illegally earned, i.e. through haram means.
Zakat cannot be paid to

• Non-Muslim
• To one’s husband/wife, parents, children, grandparents, grandchildren, the descendants of the Prophet
(P.B.U.H), and to those who meet the threshold of nisabi.e the minimum amount that a Muslim must have
before being obliged to pay zakat.
• To workers, servants, etc. as wages of their services.
• zakat funds also cannot be used for burial expenses or to pay off the debt of the deceased, as it is
imperative according to Sharia that the recipient of zakat should be made owner of it.
Benefits/ importance of Zakat:
M/J 2015 (22)
5.(b) How do you think observing the Pillar of giving alms (zakah) benefits the giver? [4]
M/J 2017 (21)
5(a) Alms-giving (zakat) is an act of worship which benefits the community of Muslims. Write in
detail about its benefits to the giver, the receiver and to society as a whole. [10]
Zakat is the 4th pillar of Islam and it was made obligatory on rich Muslims in the 2nd year of hijra. The word zakat is
mentioned 32 times in the Quran. It has the following benefits for the giver, the receiver and the society as a
whole.
Giver
• zakat purifies the heart of the giver of love of wealth and greed and strengthens the giver’s bonds with
God as they give from their wealth to earn God’s pleasure and mercy. The giver is also fulfilling one of the
Pillars of Islam. Zakat is a blessing to the giver as by this act their wealth is multiplied.
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• Quran says, ‘The parable of those who spend their substance in the way of Allah is that of a grain of
corn, it grows seven ears and each ear has a hundred grains.’ (Al Baqarah 2:261) Moreover, zakat
expiates the sins of a person.
• Payment of zakat provides open handedness, generosity, and sympathy in a Muslim towards the needy
person. Allah says: “ Take the charity (Zakat) from their wealth in order to purify and cleanse them by
way of it.” [ 9: 103]
• On one hand it indicates a person’s sincerity of faith, while on the other hand it shows his commitment to
sacrifice something which he covets ( material wealth) in the way of Allah (SWT). It is abiding by one of the
pillars of Islam, upon which rests an individual’s prosperity in this worldly life and the Hereafter
Receiver
• it is not only a blessing for the receiver but helps them to meet their needs, it fosters good will and
brotherhood in the hearts of the poor and promotes equality.
• Zakat is a source of power for the needy. In addition to providing the financially stricken poor with
desperately needed capital, zakat also injects in them a dynamic energy, instilling in them the confidence
to provide for their own.
Social
• People come closer together like a single family in which those who have the means show compassion to
those who cannot fulfill their needs. It removes the grudges and ill feelings found in the hearts of the poor
and destitute.
• It prevents extreme financial disparity and associated social evils and crimes.
• It leads to anequal distribution of wealth in the society and prevents its accumulation in the hands of afew.
• Paying Zakat allows wealth to be distributed equally in a society. It eradicates begging because everyone is
getting their rights.(Social)
• Zakat also stimulates investment and discourages hoarding in the community, if people do not invest their
wealth it will gradually be consumed by zakat, therefore it is an effective way of keeping wealth in
circulation. Prophet said, 'If anyone of you is a guardian of an orphan who owns property, he must
tradewith (invest) it and not leave it till sadaqa (zakat) consumes it' (tirmidhi).
General Question
M/J 2015 (22)
5 (a) Write about the practice of fasting in Ramadan and the moral benefits that a Muslim gains
from fasting in this month. [10]
O/N 2019 (22)
5(a) Write an account of alms-giving (zakat) and say who is liable to pay it and who it can be paid
to. [10]
M/J 2021 (21)
5(a) Give an account of the Pillar of Almsgiving (zakat).[10]
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Paper 02
Day 13(Topical+PP)
Pillars of Islam
Pilgrimage
Method
The fifth pillar is the Pilgrimage to Makka and its vicinity during a fixed time of the twelfth month of the Muslim
calendar, Dhu al-hajja. To perform the Hajj is a very difficult and strenuous form of worship, though Muslims should attempt
to go once in their lifetime, if they have the means.
“Pilgrimage thereto is a duty people owe to Allah- those who can afford the journey.” [3:97]
Pilgrims arrive in Makka by the 7th day of Dhu al-Hijja, they purify themselves and on 8ththe men put on the Ihram. It
is the preparation, entering into a purified state at prescribed stations, Meeqat, by shedding ordinary clothes and putting on
to seamless cloths, one around the waist and one over one shoulder. Women do not use these cloths but wear simple modest
cloths to cover their bodies, except for their face and hands.
After entering the state of Ihram, the pilgrims start reciting the, Talbiah. At the great mosque of Kaaba, Masjid al
Haraam , they perform the Tawaaf Qudoom. It is anticlockwise circumambulation of the Kaaba seven times, at the beginning
of the Hajj.
The Pilgrims proceed to the plain of Mina, where they spend the night in prayer.
On the 9th day they leave Mina for Arafat, where they recite the Quran and pray at the Jabal al-Rahma. This is known as wuquf
(stay) in which they spend time by reciting appropriate passages from the Quran. This is the climax of the Hajj when Muslims
believe that the misdeeds of their lives, until this time, are forgiven. Zuhr and Asr prayers of 9th of Dhu al-hajja are performed
together in this plain. The Hajj sermon is also delivered here.
At sunset, the pilgrims leave Arafaat for Muzdalifa, where they will spend the night in worship and gather 49 pebbles
for the next day. Magrib and Isha prayers are performed together in this plain.
At dawn of 10th of Dhu al-hajja, they proceed to Mina where they perform Ramy (stonning), by throwing the pebbles at
the Jamarat al Aqba. The stone pillar symbolizes Satan. Talbiah is stopped before performing Ramy.
The animal sacrifice, Udhiya, on the tenth day of Dhu al-Hijja , the Id al-Adha is performed at Mina. Men usually have their
heads shaved at this time.
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“The sacrificial camels, We have made for you as among the symbols from Allah: in them is much good for you. Then
pronounce the name of Allah over them as they are lined up for sacrifice. When they are down on their sides after slaughter,
eat from them and feed others.” [22:36]
After this, the pilgrims go to the Kaaba to perform the obligatory tawaf known as Tawaf Ifadah or Tawaf Ziara. Then they
perform two rakat near the Station of Ibrahim.
Then they carry out the Sa’yi between the hills of Safa and Marwa by running between the hills seven times.
“Behold! Safa and Marwa are among the symbols of Allah. So if those who visit the house in the season or at other
times, should compass them round, it is no sin in them. And if anyone obeys his own impulse to good , be sure that Allah is
He who recognizes and knows.” [2:158]
Ramy is carried out on the eleventh and the twelfth days as well. On the twelfth day, pilgrims return to the Kaaba for the final
Tawaaf (wida).
Method of Umrah:
‘Umrah in Islamic terminology, means paying a visit to Ka’bah, performing Tawaaf (circumambulation) around it, walking
between Safaa and Marwah seven times. A performer of ‘Umrah puts off his Ihraam by having his hair shaved or cut. ‘Umrah
can be performed along with Hajj and in other days as well.
1. When the one who wants to perform ‘Umrah arrives at the Meeqaat, it is recommended for him (both man and woman) to take
a bath if convenient, including menstruating women and those experiencing postnatal bleeding. The man perfumes his head and
beard but not his Ihraam garments. There is no harm in what remains of it after Ihraam. There is nothing wrong if it is not possible
to take a bath at Meeqaat.
2. Men are to change into their clothing of Ihraam while the women only need to make their intention at that time in the clothing
they are already wearing. There is no specific clothing designated for women, except that they are prohibited from wearing the
Niqaab (face-veil) and gloves.
As for men, they must assume their Ihraam at the Meeqaat by wearing two pieces of fabric called the Izaar and the Ridaa’. The
Ridaa’ covers the top half of the body, while the Izaar covers the lower half. No other clothing is allowed to be worn in addition to
these.
Then the pilgrim makes the intention at the Meeqaat to begin the rites of ‘Umrah by entering the state of Ihraam. The intention
must be made in the heart. After the intention Talbiyyah is recited.
Upon arriving at the sacred mosque in Makkah (Al-Masjid Al-Haraam), you should enter with your right foot
3. Upon arriving at the Ka’bah, stop reciting the Talbiyyah, then approach the Black Stone, touch it with your right hand and kiss it.
If this isn't possible, you should face the Black Stone and point to it. When touching the Stone, the following is said: (In the name of
Allah, Allah is the Greatest) or "Allahu Akbar" (Allah is the Greatest).
If this is difficult for you, then go on performing tawaaf without touching it.
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4. When you complete seven circuits of Tawaaf, approach MaqaamIbraaheem recite this verse (which means): “And take you
(people) the Maqaam (place) of Ibraheem as a place of Prayer...” [Quran: 2:125]
Then pray two short Rak’ahs, as close as conveniently possible, behind MaqaamIbraheem. Upon completing the two Rak'ahs, return
to the Black Stone and touch it, if convenient
5. The next stage is to go to Safaa. Upon approaching the foot of Safaa, the following verse is recited (which means): “Verily, As-
Safaa and Al-Marwah are from the symbols of Allah.” [Quran; 2:158]
Then descend and go towards Marwah, There are no particular supplications to be recited between Safaa and Marwah. Seven
circuits are to be completed ending the last one on Marwah.
6.Then one is to have his hair cut although shaving it is better. Women should shorten their hair by a finger-tips length from the
end. The rights of 'Umrah have now been completed.
The main differences between Hajj and Umra

• Hajj is one of the five pillars of Islam and is an obligatory act of worship for those of good health and can
afford the journey whereas Umra is not an obligatory act.
• Hajj can only be performed during prescribed month and dates i.e. Zil Hajj (7th – 12th) whereas Umra can be
performed at any time of the year.
• Wuquf Arafat is one of the most important components of Hajj without which Hajj is void. However, there
is no Wuquf Arafat in Umra.
• Similarly there is no WuqufMuzdailfa (spending the night at Muzdailfa) in Umra or combining Maghrib and
Isha prayers.
• In Hajj, Talbiah is stopped on the 10th of Zil Hajj after the stoning of the devil (Rami) whereas Talbiah is
stopped while starting the Tawaf in Umra.
• In Hajj, a person has to go and stay in Mina, perform Rami at the Jamarat while there is no stay at Mina or
Rami in Umra.
• In Hajj, the pilgrim gives a sacrifice on 10thZil Hajj while no sacrifice is offered in Umra.
Benefits:
• Hajj is fifth pillar of Islam. It became obligatory in the ninth year of Hijrah. Hajj is an act of Ibadah which is obligatory
on every Muslim who can afford it once in his lifetime. Hajj literally means the intenion of going on Pilgrimage. It is an
all embracing act of worship in which a Muslims visits the Ka’bah in the month of Dhul-Hajj and performs him
prescribed rites Allah says, “Pilgrimage there to is a duty man owe to Allah, those who can afford the journey.”
1. Hajj is a form of Ibadah which covers all aspects of human life. It trains a Muslim to sacrifice his wealth his time his
physical and mental energies and his comfort in the way Allah.
2. Allah forgive sins of those who perform pilgrimage and does not care for those who die without performing it, the
Prophet (P.B.U.H) said,
“He who is not prevented from performing the Pilgrimage by an obvious necessity, a tyrannical ruler,
or a disease which confines him at home, and dies without having performed the Pilgrimage may die
if he wishes to be Jew or Christian.” (Trimidhi)
The Prophet (P.B.U.H) said, “An Accepted Pilgrimage has no reward except paradise.” (Agreed).
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In another tradition, the Prophet(P.B.U.H) said, “the person who came on Pilgrimage to the house of Allah,
than neither committed an indecent sexual acts, nor indulged in any disobedience of Allah, He will return
home as (pure of sin) as he was on the day his mother bore him.” (Agreed)
3. One of the most important benefit of Hajj is that it demonstrates equality and brotherhood among the Muslims.
People of all nationalities, all colors, races and the ranks from all over the world assemble at one place and interact
with each other. They come before their creator in extreme humility, wearing two white sheets without any distinction
between the high and the low, the king or the servant, gather at the same place and utter the same words,
4. Hajj is a great spiritual experience. It brings the pilgrim closer to Allah, and he feels that the entire barrier between
him and his Creator are removed. In the plain of Arafat on this great occasion hundreds and thousands of people
assemble and proclaim together (here I am O Lord! Here I am) and they feel that nothing stands between them and
Allah.
5. Trading is allowed during Pilgrimage. Allah says, “it is no crime in you, if you seek of the bounty of your Lord (during
Pilgrimage)” (Al- Baqrah 2:198) Pilgrim may buy and sell and thus he can meet expanse of his journey.
6. Pilgrimage has other economic benefits for Muslims. People have the opportunity to discuss their economic problem;
and the get the chance to devise plans and strategies that may benefits the Muslims on individual level and evolve
common economic strategies that are beneficial to the entire Muslim world.
7. The Muslims assemble every year in Makkah; this annual meeting provides the Muslims leaders an opportunity to
discuss their common problems and formulate a common policy that can be pursued by all Muslim countries in the
United Nations Organizations, the Security Council or other such world forums. It also provides them with opportunity
to discuss and agree on many topics of common interest.
(i)Obligation and exemption:
• Pilgrimage to Makkah once in a lifetime is obligatory on every adult, sane, free Muslim, who can afford to undertake
a journey to Makkah. Allah says, “Pilgrimage thereto is a duty, men owe to Allah those who can afford the journey.”
(Al-Imran 3:97)
• It is obligatory on those who have sufficient money to pay for their return journey to Makkah and meet expanses of
their stay and also have ample funds to provide for their dependents back at home until their return Allah says, “ And
take a provision(with you) for the journey” (Al-Baqarah 2:197)
• Pilgrimage is only obligatory on those who are physically fit to undertake the journey. Hajj is not binding on people
who are sick or very old, and cannot endure the hardship of long journey.
• Journeys must be safe danger to life or possessions due to war, epidemic or highway robberies free a person from
obligation of Pilgrimage.
• A woman is not allowed to go to Pilgrimage without mahram. In case, she cannot find a mahram to accompany her,
it is not obligatory for her to perform Pilgrimage. Ibn Abbas reported, the Prophet (P.B.U.H) said, “women should not
travel except with a mahram, and no man may visit her except in the presence of mahram”, a man got up and said
“O Allah’s apostle! I intend to go with such and such an army and my wife wants to perform Hajj” the Prophet
(P.B.U.H) said, (to him), “ Go along with her (to Hajj)” (Sahih Bukhari)
(ii) prohibitions of Ihram

There are a number of other rules connected with Hajj, such a prohibition against using perfume, killing any creature,
uprooting or damaging plants, doing anything dishonest, To use abusive or foul language,To hunt or kill an animal; however,
harmful or dangerous animals can be killed, carrying weapons, covering the head for men, covering the face and hands for
women, wearing shoes over the ankles, cutting hair or clipping nails, and having sexual relations.
5
These restrictions ensure that the pilgrims are focused on what they are doing and concentrating on Allah.
Throughout the Hajj they also offer prayers to Allah while making their observances
Specific Acts by name:
1. Tawaf and its conditions
Tawaf is the circumambulation of the Ka'ba seven times in anticlock wise direction and there are different kinds of
tawaf which are performed during hajj.
The different kinds of tawaf and the conditions for preforming them are:
Tawaf-e-Qudoom: is the tawaf of arrival for hajj. It is performed on entering the sacred mosque.
Tawaf-e-Ziara (Tawaf Ifadah) is an obligatory act of pilgrimage and if it is not performed the pilgrimage becomes
void. It takes place after the first stoning of the jamarat and it is permissible to perform it from 10th and 12th Zil
Hajj.
Tawaf-e-Wida (the farewell tawaf), this tawaf is wajib and is performed before the pilgrims depart for their
homes. It is done after completing the actions of hajj and when one has decided to leave Mecca. It is obligatory
for all pilgrims except women who are menstruating or bleeding following childbirth, and the one who fails to do
it must sacrifice an animal of the type that is valid as an udhiyah.
Tawaf-e-Nafl It is not required during annual pilgrimage but is however performed by pilgrims to gain extra
rewards
Conditions:
Each of these tawafs must include seven circuits, men are encouraged to perform the first three circuits at a
hurried pace, followed by the remaining four at a slower pace. Each time they reach the Black Stone, they should
kiss it if possible or raise their hands in salutation saying Allahu Akbar. After which the pilgrim offers two rak’ah
behind Maqaam Ibrahim, if possible; if the pilgrim cannot do that then he/she may offer the prayer in any other
part of the mosque. Pilgrims should before starting their tawaf make intention (niyyat) and be in the state of
wudu. According to some scholars wudu is fard (compulsory) and it is mustahab (recommended) according to
other scholars. If you perform wudu then there is no difference of opinion.
Except for the specific supplication between the last stretch of each tawaf of the Ka’ba, i.e. between ‘Rukne
Yamani’ and ‘Hajar Aswad’, there are no specific or particular duas which one needs to recite during the tawaf. It
is sunna to recite this supplication during the last stretch of each tawaf:
Sura Baqarah 2:201 – ‘O our Lord, give us the good in the world, and give us the good in the Hereafter, and save
us from the torment of the Hell Fire’
2. Sayiis walking briskly seven times between Safa and Marwa hills. Sayi is commenced from Safa and ends at Marwa.
The commandment about Sayi is contained in the Quran: “Behold! Safa and Marwa are among the symbols of Allah.
So if those who visit the house in the season or at other times, should compass them round…..” (2:158)
The pilgrim should first climb on the Safa hill. It is not necessary t climb to the top of the hill. He should climb to such a height
only as would afford a view of the Kaaba. After descending from Safa, the pilgrim should move towards Marwa and, thereafter,
walk briskly between the two hills. Only men are required to walk briskly. Women may walk at their normal pace. HazratHajra,
wife of Hazrat Ibrahim, ran several times between these two hills in search of water for her infant son, Ismail. Sayi is performed
in memory of this act. This ritual shows respect for maternal love and gratitude to Allah.
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3. Head Shaving or Shortening Hair

After Sayi pilgrims may shave their head or shorten hair and then may come out of Ihram. The women only cut a lock of the
hair.
The practice of shaving or clipping hair is affirmed by the Quran and the Sunnah of the Prophet (P.B.U.H), Allah says “Truly
did Allah fulfill the vision for his Messenger, you shall enter the Sacred Mosque if Allah wills, with minds secure, heads
shaved, hair cut short and without fear.” (Al-Fat-h 48:27). A person may shorten his hair or shave his head, but shaving
carries more reward the Prophet (P.B.U.H) blessed those who shaved three times more than those who just shorten their
hair Abu Hurairah reported, “Allah’s Apostle said, o Allah! Forgive those who get their heads shaved, the people asked.
“Also those who get their hair cut short?” the Prophet said “O Allah Forgive those who have their heads shaved.” The
people said, “Also those who get their hair cut short?” The prophet (invoke Allah for those who have their heads shaved
and) at the third time said, “also (forgive) those who get their hair cut short.”
4. Rami at Jamarat
The three stone pillars situated in Mina are called Jamarat. One nearest to Makkah is called Jamarat-al-Uqba, the second which
is near the mosque of Mina is called Jamarat-al-Wusta. At a little distance from this place is the Jamarat-al-Sughra.
It is reported that Satan tried to deceive and mislead Hazrat Ibrahim at these three places and Hazrat Ibrahim stoned the devil.
In memory of this, the devil is symbolically stoned at Mina during Hajj. It is to show that we reject the devil and obey no one
but Allah.
The act of stoning the devil is called Rami. The approved method of doing Rami is to stand about five or six feet from the stone
pillar, hold the pebble with the thumb and forefinger of the right hand and throw each pebble one after other and while doing
so, the following is to be recited, “In the name of Allah, the most Gracious, the most Merciful. Allah is great.” The pebbles
should fall as close to the pillar as possible.
5. The Ka’ba was built by Adam, and later restored by Ibrahim and Isma’il, and again in the time of the Prophet.
• It was the first sanctuary in which God was worshipped.
• It is the focus of Muslim prayer from all parts of the world.
• It is the first point in Makka that most pilgrims make for.
• During pilgrimage Muslims circumambulate it seven times.
• They try to kiss the Black Stone as they pass it following the Prophet’s example.
6. Ihram is the state of purity which Muslims enter when beginning the pilgrimage.
• The chief sign is for men two pieces of white cloth worn around them.
• For women it is normal clothes covering the whole body except face and hands.
• It removes signs of distinction and makes all pilgrims appear equal.
• In the state of ihram the pilgrim comes under particular restrictions of conduct, such as no cutting of hair or nails.
Kinds of Ihram
Ihram is of three kinds.
• Qiran (Combining both Umrah and Hajj)
• Tamatt’u (combining both Hajj and Umrah with a break in between)
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• Ifrad (Hajj only)

All these three kinds are legitimate. Aishah reported, “We left (Madinah) with Allah’s Messenger (P.B.U.H) to perform the
farewell Hajj. Some of us declared Ihram to perform Umrah while other declared their intentions to perform both Hajj and
Umrah. Yet others declared their Ihram to perform Hajj only. The Prophet (P.B.U.H) declared Ihram fo r Hajj only. As for
those who intended Umrah they terminated their Ihram as soon as they finished the rituals of Umrah. Those who intended
to combine Hajj with Umrah or those who intended to perform Hajj only they did not terminate their Ihram until the
Slaughtering Day (Yawn un-Nahr), the 10th of Dhul-Hijjah” (agreed)
7. Talbiyah
Talbiyah is the proclamation of following words
“I respond to your call o Allah! I respond to your call and I am obedient to your orders, you have no partner, I respond to
your call. All the praises and blessings are for you, all the sovereignty is for you, and You have no partners with you”
As soon as the pilgrim enters the state of Ihram he must proclaim Talbiyah loudly. The pilgrim proclaims Talbiyah throughout
his journey when he rides his conveyance and sets out for his journey; meets a group or a person early in the morning and
after every prescribed prayer. Jabir reported that the Prophet (P.B.U.H) said, “Whosoever makes intention to perform Hajj
and pronounces Talbiyah all day until sunset, Allah the Almighty will forgive his sins, and he will be free of sin as he was
the day his mother gave birth to him” (Ibn-Majah)
8. ‘Arafatis the plain outside Makka where all pilgrims gather during the annual pilgrimage.
• Here they perform the wuquf, standing between noon and dusk in order to obtain God’s forgiveness.
• This is the high point of the pilgrimage, without which it is not valid.
• Adam and his wife were reunited here after being expelled from the garden.
• The last judgement will take place here.
9. Sacrifice (‘Id al-Adha)
The practice of sacrifice is commemorated annually as a rite of the Hajj on the tenth of Dhul-Hajj on Eid al-Adha in Memory of
the great Sacrifice of Ibrahim and Ismail. The Prophet Ibrahim had a dream ordering him to sacrifice his son, when he narrated
his dream to Ismail he immediately offered to comply with the command of Allah, Allah says, “And when (his son) was old
enough to work with him (Abraham) said o my dear son I have seen in a dream that I must sacrifice you. So look what do
you think? He said o my father! Do that what you are commanded. Allah willing you shall find me of the steadfast.” (As-
Saffat 37:102)
Sacrifice is offered after rammi on jamarattulaqabah. A sacrificial animal may be acamel, a cow or a lamb. A camel must be
atleast five years old, a cow two years old and a goat a year old at least. The animal should be healthy and free from all physical
defects.
Muslims all over the world offer the sacrifice and celebarated Eid ul Adha on that day. Allah’s Messenger (P.B.U.H) said, “On
the day of sacrifice no one does a deed more pleasing to Allah than the shedding of blood. The sacrifice will come on the
day of Resurrection with its horns, its hair and its hooves, and the blood find acceptance with Allah before it falls on the
ground, so be glad about it.” (Trimidhi).
The sacrifice is offered after the Eid prayer by Muslims other than the Pilgrims it may be offered for three days the Prophet
said, “All the Tashriq days are days of slaughtering.”(Ahmad) One may keep a part of the sacrifice meat, distribute a part and
give in charity the third part
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10.Maqam-e- Ibrahim.
Maqam-e-e Ibrahim also known as The station of Ibrahim is the large stone block on which Hazrat Ibrahim stood while
building the upper walls of Holy Ka’bah . It is believed that this rock was sent from Heaven to Hazrat Ibrahim along with
three other rocks one of which is the Sacred Black Stone, also Known as hajr-e-Aswad. The second one is the rock of the
children of Israel and the third one is the Maqam-e- Ibrahim.
The block was moved further when the construction of one part was completed and in this way all the upper portion of
Ka’bah was constructed. When the construction was completed the block was left there on eastern side of the Holy Ka’bah.
One of the Miracle of Hazrat Ibrahim which many of us might be unaware of is that when he stood on that rock it became
soft and his feet dived into the rock which resulted in making the impression of his feet on the rock. After several hundred
years those impression are still on that rock.
Saeed bin Jubair R.A reported tha the Prophet (P.B.U.H) said, “The stone is the station of Ibrahim Allah made it soft and
made it a mercy. Ibrahim would stand on it and Ismail would hand to stone up to him.”
During the Khilafat of Hazrat Umar R.A he got it moved from the eastern side of Holy Ka’bah to the front of Ka’bah just close
to the door of the sanctuary. It was done so that the Muslim may not face any difficulty while performing Tawaf as it used to
come in their way. The present place where it is located now is the place where Hazrat Ibrahim offered two rakah prayers
after finishing the construction of Ka’bah. During Tawaf at the time of Hajj and Umarah it is desirable if the Muslims offer
two rakah prayers behind Maqam-e-Ibrahim. A person may offer prayer from a distance so that no trouble is caused to
other Muslims performing Tawaf. It is mandatory to offer Prayer after finishing Tawaf or will Tawaf will not be accepted
Allah said in Holy Quran Surah Al Baqarah “Remember We made the house a place of assembly for men and a place of
safety; and take ye the station of Abraham as a place of prayer and we covenanted with Abraham and Ismail that they
should sanctify. May house for those who compass it round or use it, as a retreat, or bow, or prostrate themselves
(therein in prayer).” [2:125]
11. Hajr-e-Aswad
Mounted in silver and set in the southeastern corner of the Ka’bah is the sacred Black Stone. Hajr-e- Aswad received by Hazrat
Ismail from the angel Jibrail during the rebuilding of the Ancient House. According to traditions, this stone was milky white; it
has become black because of the sins of people. This holy stone was touched or kissed by Hazrat Ibrahim and by the holy
prophet (P.B.U.H). Its kissing is symbolic of pure love of Allah and our resolve to obey Him in all matters.
The act of kissing the Hajr-e-Aswad is called istilam. The palms of both hands are placed on it, with the face between the two
palms, And the stone is kissed in such a way that no sound is produced. If it is not possible to kiss the stone in this manner it
may merely be touched with the right hand and the hand kissed or if that is not possible one may rise the palms of hand
towards the Hajr-e-Aswad and kiss the palms.
Mutaf
It is the place inside Masjid-e-Harram and around the Ka’bah on which Tawaf is performed.
Al Multazim
It is a place of holding this is the portion of wall of Ka’bah between its door and Hajr-e-Aswad. Here the pilgrim prays to Allah
for forgiveness.
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Mina
It is a plain, which lies between Arafat and Makkah. The path way into this plain passes through Hill called Aqabah which is
famous in the history of Islam as the place where Holy Prophet (P.B.U.H) took the two pledges from the Ansars of Madinah.
Muzdalifah
It is plain between Mina and Arafat about six miles from Makkah and three miles from Mina. In the Holy Quran this place is
called the sacred Monument and Muslim are specially asked to remember Allah at this place “When ye pour down from Arafat
celebrate the praises of Allah at the Sacred Monument” (2:198)
Ramal
This is the memory of an incident that took place when the Holy Prophet (P.B.U.H) and his companions came to Makkah from
Madinah for performing Ummrah. The unbelievers of Makkah taunted them and said that the climate of Madinah had made
them so weak that they could not perform Tawaf properly. When the Holy Prophet (P.B.U.H) heard this he ordered his
companions to expand their chests and walkbriskly moving their shoulders. Walking in this fashion is called Ramal. This is done
in the first three circuits the normal gait being resumed in the remaining for circuits. There is no Ramal for women.
(b) In what ways are the prophet Ibrahim and his family important to the annual pilgrimage?
[4]
• The Qur’an says Ibrahim built or rebuilt the ka`ba
• His family lived in Makka
• Hajar ran between Marwa and Safa searching for water (sa’y)
• Isma’il uncovered the well of Zamzam by scraping his heel on the earth
• Ibrahim rejected the devil three times when taking his son for sacrifice (rami)
• An animal was provided for Ibrahim to sacrifice in place of his son (sacrifice)
(b). Give reasons to show how pilgrimage brings an individual Muslim closer to Allah. [4]
- This is a way of showing dedication to Islam, by performing one of the Pillars.
- Pilgrimage is a source of seeking forgiveness from Allah.
-Pilgrim feels that he is standing in the presence of Allah and recites Talbiah (Here I am at your service).
-Remembrance of Allah with extreme concentration and humbleness brings an individual closer to Allah.
-Pilgrim endures hardships in the way of Allah and gets trained to make sacrifice for Him.
-Pilgrim leaves his home, his country, his business and his relatives and come to perform pilgrimage to seek the
pleasure of Allah.
-Pilgrim follows the footprints of Hazrat Ibrahim and Holy Prophet (PBUH).
-During pilgrimage, a pilgrim rejects evil and materialism.
4. (b) Explain how the outward actions performed during umra improve a pilgrim’s inner
spirituality. [4]
• fulfilling the different observances of umra helps a pilgrim to develop their inner spirituality in a number of ways.
• upon donning the ihram a pilgrim is reminded of the equality of all men before God and this makes him/her feel
humbled.
• The recitation of the talbiya focusses the mind of the pilgrims on the fact that they have come in response to the call
of their Creator, that they are obedient to him and acknowledge that no one is worthy of worship besides God.
• With the tawaf, each pilgrim is glorifying God, praising him, seeking forgiveness and acknowledging his greatness
and superiority.
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• Just to look upon the Ka’ba is a spiritual experience of immense magnitude for every Muslim.
• the two rakah at the station of Ibrahim, the sa’y and the shaving/cutting of hair at the end of the umra improve the
inner spirituality of the pilgrim.
5(b)What is the significance of the Black Stone (Hajr al Aswad) to Muslims? [4]
• some believe it’s a meteor that fell from the sky, whilst others believe that an angel brought the stone to Hazrat
Ibrahim when he was building the Ka’ba.
• Throughout history because of natural disasters the Ka’ba has been destroyed and rebuilt many times but the Hajr al
Aswad has always remained as a reminder of the origin of the Ka’ba.
• it is significant also because it is the only part remaining from the original structure that was built by Ibrahim.
• one is identifying with Ibrahim, when one touches it or raises one’s hand towards it, who is the spiritual father of
monotheism and that by touching it and kissing it a Muslim is following the Sunna of the Prophet.
Shahadah
“There is no god but Allah and Muhammad is the Messenger of Allah”
There is no god but Allah is the first part of Shahadah. It deals with the unity of Allah. We confess with our heart that Allah
is the lord the Master and Creator of all things the heaven and earth and everything there in. He is the sustainer, the
provider, the organizer and the planner of all its affairs. It is he who gives life and takes the life away. “Verily your Allah is
one! Lord of heavens and of the earth and all between them and Lord of every point at the rising of the sun!” (Saffat
37:4-5)
Allah is the only one worthy of worship. “Your Lord has decreed that you worship none but Him” (Isra 17:1). We pray to
Allah we seek His help at the time of difficulty, “You and we worship and your aid we seek” (Al-Fatiha 1:5). We swear by
His name, Offer, sacrifice to Him. We abide by His commands and refrain from everything He had forbidden.
We also testify that all the names and attributes which Allah has named Himself or the Prophet (P.B.U.H) has named or
qualified Him belong to Allah alone without changing their meanings or likening them to others. He sees and hears
everything. He is omnipotent; he knows everything; the hidden and the manifest. He is omnipotent; all powerful and,
nothing is like Him, Allah says, “There is nothing whatever like unto Him and He is the One that hears and sees (all
things).” (Ash-Shura 42:11)
The second part of the declaration “Muhammad is His slave and apostle” shows its inseparable relation to the first.
The holy Prophet’s (P.B.U.H) name is the name most closely associated with that of Allah. This sentence is also a constant
theme of the Holy Quran. After acknowledging Allah as our Master and Sovereign, it is necessary to know what are His
commandments, what will please Him and what will incur his displeasure. For this purpose, Allah appointed Hazrat
Muhammad (P.B.U.H) as His messenger and sent the Quran through him.
He is the model for every Muslim without whom we would have no idea of how to conform to the truth laid down by the
first part of the declaration. To believe in him as a messenger of Allah means to accept His authority as the representative
of the Supreme Ruler and to follow his example. “He who obeys the messenger obeys Allah.”
He is the link between the Creator and the creatures, therefore, to deny the second part of the declaration would be to cut
off all connections with the first. The declaration that Prophet Muhammad (P.B.U.H) is Allah’s messenger is a proclamation
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of belief in the complete and final guidance that he brought for all humanity. It is also a statement of intension to follow
that guidance faithfully. “Indeed ! you have in the messenger of Allah a beautiful pattern of conduct.”
This declaration prepares human beings to reflect upon Hazrat Muhammad (P.B.U.H) teachings and encourages them to
follow his path. The Holy Prophet Muhammad (P.B.U.H) summed up all the previous revelation, therefore, to follow him is
to follow the teachings of all the Prophets. He is a symbol of the message of Allah, of the Religion which was preached by all
the Prophets.
The religion he was given to preach was Islam in the form of a complete system covering all aspects of material and
spiritual life of mankind. He led his life according to the commandments of Allah, and showed the Muslims, the way to
lead their lives. So, when we recite this second part of the declaration i.e. “Muhammad (P.B.U.H) His slave and apostle”
we undertake who follow the law and system shown by him
Significance of the shahada
• These are the words (Kalimah) by which one declares his/her intention to become a Muslim. A newly
reverted Muslim has to understand the meaning of this simple phrase and live and act in accordance to its
principles to be guaranteed admission into heaven. Mere words are easily uttered, but Allah(SWT) considers
what is in one’s heart and measures one’s deeds to judge between his creatures.
• The word of the Shahadah are few but extremely significant. With those words a person acknowledges Allah as the
Creator and Sustainer of all, and affirms the prophethood of Prophet Muhammad (P.B.H.U) and thus steps from disbelief
and ignorance to knowledge, light and guidance.
• Muslims, whether they are born into the faith or accept Islam later, in life by reciting the Shahadah become a part of the
Ummah, bonded together by their common faith, irrespective of race or background.
• The significance of Shahadah is highlighted by the fact that it is repeated in every prayer.
• When believers say ‘I bear witness that there is no Allah but Allah’ it means that they reject obedience and servitude
to anyone or anything except Allah, that they fear no one except Him and seek only His pleasure. This belief makes a
Muslim strong and independent as well as courageous, knowing that everything one experience is from Allah.
• With the second part of the Shahadah ‘ Muhammad is the Messenger of Allah’ believers acknowledges the Prophet’s
(P.B.U.H) status and hence his right to be respected and obeyed, knowing that he is ‘Insaan e Kamil’ the perfect human
the best of creation.
• Knowledge of what the Shahadah is testifying is very important. For when one testifies or bears witness to something,
one must know what it is that he\she is witness too. Testimony to something about which one has no knowledge is
unacceptable.
• Acceptance of the Shahadah means that a believer accepts all its implications to i.e believing completely in whatever is
stated in the Quran or stated by the Prophet (P.B.U.H) without choosing or rejecting anything given therein.
• Submission to the Shahdah implies submission to Allah’s command by one’s action. Infact this is one of the meanings of
the word Islam itself, the submission to the will and commands of Allah.
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• Sincerity to the Shahadah means to testify solely for faith in Allah and not for any other reason. One of the sign of being
a Muslim for the sake of Allah is that a believer does whatever Allah asks, regardless of what anybody else desires or
wants from them.
• Adherence to the Shahadah is being true to Islam and its beliefs, and fulfilling all its obligations till death.
• For Muslims, the shahadah or Kalima and faith are the most important belief as it sums up what one must believe to be
a Muslim. The first pillar of Islam is the fundamental and basic need of human beings as a Muslim. Prophet
Muhammad (SAW) said: “I have been ordered to fight against people until they testify that there is no god but Allah
and the Muhammad is the Messenger of Allah.” (Sahi Bukhari). The above saying clearly indicates that we must have
faith in both parts of the first pillar of Islam.
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Paper 02
Day 14(Topical+PP)
Hazrat Abu Bakr’s(R.A) Caliphate
Election:
While the final rites of the Holy Prophet (P.B.U.H) were in progress it was brought to the attention of Hazrat Umar that a
meeting had been called by Ansar at the Saqifa Banu Saida to elect a successor to the Holy Prophet (P.B.U.H). Hazrat Umar
hurried to the place accompanied by Hazrat Abu Bakr and Hazrat Abu Ubaidah bin Jarrah. The Ansar had almost declared the
leader of the Khazraj tribe, Saad bin Ubada has the caliph.
Hazrat Abu Bakr at this point made a persuasive speech on why a Qurasih should now lead the Muslims. He reminded them a
Hadith of the Prophet (pbuh) in which he commanded that according to Arab tradition, the next leader after him should be
chosen from Quraish .
On hearing this convincing argument another leader of the Ansar Khubaib bin Mundhar put forward the proposal for two
state solution, one led by Madinan and one by a Makkan.
At this point hazrat Abu Ubaidah bin Jarrah said,
“O Ansar! you were the first to uphold Islam. Do not be the first to sow the seeds of dissention in it.” On hearing this, the
Ansar quickly withdrew their claim.
Hazrat Abu Bakr put forward the names of Hazrat Umar and Hazrat Ubaydah bin Jarrah as caliph but Hazrat Umar nominated
Hazrat Abu Bakr as the political leader of a unified Muslims state based in Madina. Taking Hazrat Abu Bakr’s hand Hazrat Umar
took the pledge of loyalty to him. After Hazrat Umar and Hazrat Zaid ibn Sabit (from Ansar) took the oath of loyalty, people
from all sides rushed to pledge their loyalty to Hazrat Abu Bakr as the Holy Prophet’s (P.B.U.H) vicegerent.
The next day at Masjid al Nabvi a general oath of loyalty was taken by the Muslims. Hazrat Abu Bakr thus became the first
Caliph of Islam.
When Abu Bakr was elected he said“ O people! I have been selected as your Leader, although I am not better than
anyone of you. If I am right, obey me. If I am misguided, set me right. The weakest among you is powerful in my eyes, until
I do not get him his due. The most powerful among you is the weakest in my eyes, until I do not make h im pay due rights
to others. I ask you to obey me as long as I obey Allah and His Messenger. If I disobey Allah and His Messenger, you are free
to disobey me”.
He adopted the title of “the successor of the messenger of Allah.”
Expedition to Syria
After assuming the Khilafat the first issue that Hazrat Abu Bakr R.A had to decide was whether or not the expedition to Syria,
should be sent. The Holy Prophet (P.B.H.H) had directed to send this expedition under the command of Usamah. The
circumstances had changed following the death of Holy Prophet (P.B.H.H).
At that critical stage in history most of tribes had apostatized from Islam, that is, they had abandoned their belief in Islam.
Madinah was surrounded by hostile tribes. It was suggested to Hazrat Abu Bakr R.A that it was not advisable to send the army
outside the country. Hazrat Abu Bakr said that according to the wish of Holy Prophet (P.B.H.H), the army should be sent to
Syria.
He said “Who am I to withhold the army that the Prophet (P.B.U.H) had ordered to proceed? Come what may, let Madinah
stand for fall; the Khilafat live or perish, the command of the Holy Prophet (P.B.U.H) shall be carried out”.
Abu Bakr then directed the army to depart on this mission. He bade farewell to the army and addressed them in the following
terms:
“Do not kill children, women and old men. Do not cut down any trees wherein there is food for men and beasts. Do not molest
the monks in the churches”.
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Towards the close of June 632 A.D, three weeks after the Holy Prophet (P.B.U.H) demise the army of Usamah left. After ten
days march the Muslim army attacked the border tribes. The Byzantine forces avoided this confrontation, as they were no
match for the Muslims. They were defeated and offered allegiance to the authorities at Madinah. The expedition proved to
be a great success. It secured the safety of the frontier with the Byzantines and averted the threat of any attack from them. It
made the hostile tribes release that the Muslims were strong enough to meet any emergencies. Victorious, Usamah’s army
returned to Madinah. It demonstrated the strength and unity of the Muslims even in the absence of the Holy Prophet (P.B.U.H)
thus paving the way for the subsequent conquests of the Syrian and Egyptian regions both of which were conquered during
Usamah’s lifetime.
Refusal to pay Zakat

At that time, many tribes such as Banu Asad, Banu Ghatafan, Banu Abbas, Banu Murrah and other surrounded in Madina.
After the conquest of Makkah when other tribes in Arabia accepted Islam, These tribes also offered allegiance to Islam. This
allegiance was based on diplomacy rather than on faith and conviction of heart. They regarded Islam as a matter of personal
allegiance to the Holy Prophet (P.B.U.H) which ended with his death.
These tribes sent a deputation to Hazrat Abu Bakr with the proposal that with the passing away of the Holy Prophet
(P.B.U.H), their agreement with Islam had ended and it was necessary that the authorities at Madina should make a fresh
agreement with them. They said that they would remain on friendly terms with the authorities at Madinah provided they were
relieved of the obligation to pay Zakat.
Abu Bakr was very strict on this point. He argued that Zakat being a fundamental injunction of Islam had to be paid. Addressing
the delegates, he said, “If with reference to Zakat, you withhold even as much as a string to tie a camel, as the Khalifa of
the Holy Prophet (P.B.U.H), it will be may duty to fight for it, whatever the consequences”.
When Hazrat Abu Bakr rejected the demand of the tribes to exempt them from the payment of Zakat they decided to forego
Islam rather than yield to the authority at Madinah. They decided to launch an attack on Madinah when the main Muslim
army was away in Syria.
These tribes one night launched an attack on Madina and met with some initial success but the Muslims under the command
of Hazrat Abu Bakr rallied and in a counter attack repulsed the tribes. Driven away from Madina the tribes gathered at Dhu
Qissa which was at little distance from Madina.
Hazrat Abu Bakr marched there as the head of a Muslim force and launched an attack against them. After some resistance
the tribes broke rank and retreated to Abraq. When the main Muslim army under Usama returned from the Syrian front
successfully, Hazrat Abu bakr marched at its head and proceeded to Abraq. The tribes were routed, and their lands were
confiscated by the Muslims. This was a significant moment in the caliphate of Hazrat Abu Bakr as after this victory the tribes
sent their delegates to Madina and not only offered allegiance to the caliph but expressed their willingness to pay Zakat as
well.
Apostasy Movement
The short Khilafat of Abu Bakr was mostly occupied with the so called Ridda (Apostasy) Wars. After the death of the Holy
Prophet (P.B.U.H) some people rebelled against the authorities at Madina and renounced or apostatized Islam.
Abu Bakr faced the situation calmly. Without any delay, He launched a campaign against this movement. He collected the
troops at Madina and divided them into eleven battalions. He placed each of the Battalion under the command of an
experienced commander and sent each into eleven different part of Arabia to fight against the false prophets and the tribes
that were helping them in these wars against the Muslims.
He instructed the commander; first two invite the revolting tribes to Islam. But if they failed to comply, they were to be
attacked. Some of the tribes submitted to Islam without fighting, while others remained adamant. So wars were waged against
them. Within a year, the control of Islam was established throughout the peninsula.
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False Prophets:
After becoming caliph he had to deal with many difficulties but the most important was the rise of the false prophets which
resulted in apostasy movement and caused a threat to Islam.
(i) Al-Aswad al-‘Ansi: His name was Abhal ibn kaab al-Ansi He was the leader of the ‘Ansi tribe in Yemen.
His dark complexion earned him the title al-Aswad i.e. the black man, and he was also known as the veiled prophet
as he covered his face to hide his ughliness and to create a mystery about himself. Before claiming prophethood
al Aswad al-Ansihad tried his hand at soothsaying and magic and claimed he had knowledge of the unknown. In
the later years of the Prophet’s (S.A.W) life, al-Aswad claimed to have received divine guidance and inspiration,
and he used tricks to convince the people of his ‘miracles’. After collecting a large army, he rose in open opposition
to Islam and invaded Najran and most of Yemen. killing Shahr the ruler of Yemen he forcibly married his widow
and declared himself ruler of Yemen and the leader of the Ans tribe. An expedition was organized and led by Firuz-
al-Dhalaymi, a Persian Muslim, who succeeded In killing al-Aswad a day before Prophet’s death . However,
learning of the Prophet’s demise, al-Aswad’s followers regrouped and revolted under a man called Qais ibn ‘Abd
Yaghus; they were defeated by Firuz and subsequently surrendered along with their leader.
(ii) Tulayha ibn Khuwaylid ibn Nawfal al-Asadi: He was the wealthy leader of the Bani
Asad and Ghatafan tribes in north Arabia, and was a renowned warrior who initially opposed the Muslims. In 630
he converted to Islam, but shortly afterwards he rebelled and proclaimed himself as a prophet. Many tribes
accepted his ‘prophethood’ and combined to raise a strong force against Islam. Khalid ibn al-Walid was sent to
quell this revolt and at the Battle of Buzakha in September 632, Tulayha was defeated and escaped to Syria while
most of his followers submitted and accepted Islam. Later, when Syria was conquered by the Muslim, he converted
to Islam once again, and subsequently fought alongside the Muslims in the battles of Jalula, Qadisiyah, and
Nihawand against the Persians.
(iii) Sajah bint-al Harith: She was an Arab Christian from the tribe of Taghlib and first enjoyed their
protection; following a split within the Banu Tamim, she had the protection of the Banu Hanifa. Sajah had a
following as a sooth- sayer, and after the death of Hazrat Muhammad (S.A.W), when many of her tribesmen
rejected Islam, she declared herself as a prophetess. She collected a force of 4000 to march on Madina, but
learning of Tulayha’s defeat by Khalid ibn al-Walid, Sajah dropped her plans. She then sought the help of
Musailimah, another self-proclaimed prophet, and reached an agreement with him to face Khalid. Subsequently,
Sajah married Musailimah and accepted his prophethood. Meanwhile, Khalid ibn al-Walid crushed Sajah’s forces
and then moved against Musailimah who was killed in the Battle of Yamama. After Musailimah’s death, Sajah
became a Muslim.
(iv) Musailimah al-Kadhdab (The Liar): Known as Musailimah ibn Habib al-Hanafi, he
belonged to the large and influential tribe, Banu Hanifa, in the Yamama region to the east of the Arabian Peninsula.
Musailimah was also wealthy and powerful and he used his influence to misguide people and declared himself a prophet
during Hazrat Muhammad (S.A.W) lifetime. In fact he had visited the Holy Prophet (P.B.U.H) in Madina and spent time in
his company.
Upon his return from Madina , Musalimah declared his prophethood and claimed to have received divine revelation. He
founded a new creed in which he reduced the number of daily prayers relieved his followers from the practicing of fasting
and giving zakat and made drinking and adultery permissible. He even wrote to the Holy Prophet (S.A.W) declaring himself
a ‘messenger of Allah’ and that he had been given a share with him in prophethood. Of course, his claims were firmly and
clearly rejected by Hazrat Muhammad (S.A.W), who addressed him as an ‘arch-lair’.
4
After the death of the Holy Prophet (S.A.W) Musailimah challenged Hazrat Abu Bakr’s caliphate. The battle of Yamama in
December 632, was the significant event that decided Musailimah’s fate. He was in command of an army of 40000. Hazrat
Abu Baker had first sent Ikrimah and shurabil ibn Hasanah and then sent a large force under the command of Khalid ibn
al-Walid to Yamama. The Muslims, numbering 13000, fought a long drawn out battle with many casualties as Musailimah’s
forces put up a strong resistance. Eventually, Musailimah was killed by Washi al-Harb---who had killed Hazrat Hamza in
the battle of Uhud before his conversion to Islam. Musailimah’s army scattered and many were killed as they fled. Many
prominent Muslims and huffaz---those who had memorized the Qu’ran---also lost their lives in this battle.
Battle of Yamama
After Prophet’s (pbuh) death, several false prophets arose in different parts of the Islamic state. Musailimah ibn Habib al-
Hanafi was the most dangerous one. He belonged to the large and influential tribe, Banu Hanifa, in the Yamama region to the
east of the Arabian Peninsula. Abu Bakr appointed Ikrimah as the commander of one of the corps. Ikrimah's orders were to
advance and make contact with the forces of Musaylimah at Yamamah, but not to get involved in battle with him. Khalid ibn
al-Walid was chosen to command the forces apposing Musaylima after he dealt with other smaller apostates. Ikrimah
advanced with his corps and established a camp somewhere in the region of Yamamah.
The next development that Ikrimah heard of was that Shurahbil bin Hasanah was marching to join him. Shurahbil too had
been given a corps by the Caliph with orders to follow Ikrimah, and await further instructions. In a few days Shurahbil would
be with him. Ikrimah could wait no longer, and he set his corps in motion. This happened at the end of October 632 (end of
Rajab, 11 Hijri). He was defeated by Musaylimah. Shurahbil remained in the region of Yamamah. To ensure that he did not fall
into the error of Ikrimah, Abu Bakr wrote to him: "Stay where you are and await further instructions."
A few days before Khalid's arrival Shurahbil had given in to the same temptation as Ikrimah; he had advanced and clashed
with Musaylimah, but was defeated. Khalid got news that Musaylimah was encamped in the plain of Aqraba with an army of
40,000 warriors. The two successful actions fought by them against Ikrimah and Shurahbil had increased their confidence in
themselves and created an aura of invincibility around Musailimah.
Khalid marched south from Bhtaha to the valley of Yamama with the force of 13000 men and was met by Musailmah on the
plain of Aqraba. After a fierce fight the Muslims forces had to retreat and there was much jubilation in Musalimah’s camp.
Though Khalid had been forced to withdraw, he refused to admit defeat. He regrouped the army under tribal commanders.
He created a reserved force of the one thousand cavalry and kept them under his personal command.
The next day the two armies faced each other in headlong attack.
While the front rank of two armies grappled with each other in single combat, Khalid led the cavalry reserve to the mounds
where Musailmah was camped. The boldness of Khalid’s move took the opposition completely by surprise. Musailmah’s
bodyguards fought bravely but they could not hold guard for long. As Khalid increased his pressure Musalimah lost his nerve
and retreated into a neighboring fortified garden.
With the withdrawal of Musalimah, his army lost the will to fight and they too found safety in seeking refuge in the garden.
The garden was surrounded by a huge wall and the fugitives closed the gate thus shutting access to the perusing Muslims. The
Muslims were anxious to get into the garden and finish the job.
Soon a Muslim soldier Al Baraa ibn Malik asked his fellow men to let him climb the wall so that he could open the gate by
killing the guards there. The soldier jumped in to the garden and opened the gate. The Muslims entered the garden and the
last phase of the Battle of Yamamah had begun.
The Muslim army engaged in a fierce battle with Musalimah’s troops. So bloody was the battle of Garden that in Arab annals
it came to be known as The Battle of Death.
When Musailmah was finally killed by Wahshi al Harb who had killed Hazrat Hamza in the battle of Uhad the Banu Hanifa
surrendered and accepted the offered terms and were readmitted to the fold of Islam. Many prominent Muslims and huffaz
also lost their lives in this battle. Hazrat Abu Bakr after defeating the false Prophets turned his attention to the uprising in
Bahrain, Oman, Mahrah and Hadramaut.
Compilation of Quran
5
During the time of the Prophet (pbuh) the Qur’an was written on pieces of animal skin and on parts of bone but was mainly
memorised by the companions. At the time of the Prophet (P.B.U.H) death no official copy of the Quran existed.
• After becoming caliph, Hazrat Abu Bakr waged a war against the false prophet Musailima and many companions who
had committed the Holy Quran to memory were martyred in that battle known as the battle of Yamamah.
• Hazrat Umar suggested to Hazrat Abu Bakr that the Quran should be compiled. Hazrat Abu Bakr, however, hesitated
and said that he would not do the job left unfinished by the Holy Prophet (P.B.U.H). According to Hazrat Abu Bakr, “Umar
went on persuading me to accept his suggestion till I was convinced that he was right so I accepted his suggestion.”
• Hazrat Abu Bakr asked Zaid bin Sabit, one of scribes of Divine revelation to collect the Quranic verses from every part
of the Islamic empire and compile them in book form. He was also reluctant but Abu Bakr persuaded him. Zaid later remarked,
“It would have been easier to carry a mountain on my shoulders, than to compile the Quran.”
• A commission was appointed headed by Zaid Bin Sabit and its members comprised at least twenty or twenty five
companions who had committed the Quran to memory. Zaid Bin sabit traced out and collected the chapters of the Quran from
every person who had it in their possession. He collected it from palm leaves, stones, and pieces of wood and people who had
committed it to memory.
➢ Zaid Bin Sabit was not content just finding a written piece of the Quran.
➢ He also verified it from those people who had heard it from the Holy Prophet (P.B.U.H).
➢ Though he himself was a hafiz of Quran, he always tried to find a verse in writing before including it in his manuscript,
➢ He did not accept any part without two witnesses to it.
➢ The verses were written in the order that the Prophet (pbuh) had given, but the surahs were written on separate
sheets.
so that version of the Quran he recorded was the one heard from and written under the supervision of the Holy Prophet
(P.B.U.H).
The script prepared by Zaid Bin Sabit was named “Mushaf” by Abdullah bin Masood. It remained with Abu Bakr and after
his death
Administration:
Hazrat Abu Bakr laid the foundation of a truly democratic state following the teachings of the Quran and the traditions of the
Prophet (P.B.U.H).
• Abu Bakr conducted affairs of the Government by consultation. He used to consult eminent companions in all
important matters.
• For the purpose of administration, Arabia was divided into provinces each under a governor, who was required to
lead the prayers, superintended the army, collect taxes, administer justice, and maintain law and order. He was aided
by an Amil who collected revenues and a Qazi who administered justice.
• There was no regular police department at that time, but whenever any crime came into his notice, he took strict
action against in the light of Quran and the Hadith.
• Abu Bakr selected all his officers, commanders and governors on their merit and not because of family or tribal
consideration.
• He set up a strict standard of accounting of public money. He also gave proper shape to the public treasury, the Bait-
ul-Maal.
• He established military cantonments and maintained a reserve force. He dispatched expeditionary forces to Iran,
Syria and Palestine. As a result, vast territories were added to Muslim Empire.
• He safeguarded and protected the rights of non-Muslim subjects who were granted religious and cultural freedom.
They were allowed to manage their affairs themselves.
• By his efficient administration he preserved the integrity of Islam by suppressing rebellions and making sure that the
Pillar of zakat was enforced.
• Hazrat Abu Bakr’s caliphate was also significant for the preservation of the Quran.
6
Main events/ Achievements of Caliphate:

Abu Bakr was elected as the first caliph of the Islamic state after a meeting in Saqifa Bani saida and with the general
bayyat of Muslims in Masjid e Nabwi in 11A.H/632A.D. He addressed the community and pledged that the state will be
governed according to Islamic principles.
He continued Prophet’s intention of sending expeditions to North and sent Usama bin Zayd to Syria in 632AD despite
all the opposition and threats. It shows that he was obedient to the Prophet’s command and he continued the policy of the
expansion of the Islamic state. Later another force under Khalid bin Walid advanced into Iraq and then turned west into
Palestine to defeat the Byzantines at the battle of Ajnadain 13 AH/634AD. In this way Abu Bakr began Muslim advance into
Syria and Iraq.
He fought against tribes who withheld zakat and apostatized Islam. At that time many hostile tribes such as Banu
Asad, Banu Ghatafan, Banu Murrah and Banu Abbas sent their delegates to Madina and demanded that they should be
exempted from the payment of Zakat. Abu Bakr remained firm and rejected their demand. These tribes attacked Madina in
632 AD but eventually they were defeated and agreed to pay Zakat.
Under the influence of the false prophets many tribes renounced Islam. Abu Bakr collected the army in Madina and
divided it into eleven battalions and sent them to different parts of Arabia in order to crush the apostasy movement. Within
a year the control of Islam was reestablished.
After Prophet’s death several false prophets arose in different parts of the Islamic state.
• Of these Aswad al Ansi from Ansi tribe, was first to rise in Yemen. He was killed during Prophet’s lifetime. Later, his
followers grouped and revolted under a man called Qais bin Abd Yaghus, but eventually they were defeated.
• Tulayha from the tribes of Banu Asad and Banu Ghatafan in Northern Arabia. In 630 AD he converted to Islam but
shortly afterwards he rebelled and proclaimed himself as a prophet. Khalid bin Waleed defeated him at the battle of
Buzaka in September 632 AD.
• Sajjah from Banu Tamim tribe in Iraq she claimed to be a prophetess and collected a force of 4,000 to march on
Madina. Khalid bin Waleed crushed her forces. She then joined Musailma and after his death accepted Islam.
• And the most dangerous one Musailma from Banu Hanifa tribe in central Arabia. he was in command of an army of
40,000. In December 632 AD Abu Bakr first sent Ikrmah and Shurabil. when they were defeated then he sent Khalid
bin Waleed with an army of 13,000 men . A hot contest followed in which Muslims were victorious. It came to be
known as the battle of Garden of Death. This battle led to the compilation of Quran.
Hazrat Abu Bakr laid the foundation of a truly democratic state following the teachings of the Quran and the traditions of the
Prophet (P.B.U.H).
Abu Bakr conducted affairs of the Government by consultation. He used to consult eminent companions in all important
matters.
For the purpose of administration, Arabia was divided into provinces each under a governor, who was required to lead
the prayers, superintended the army, collect taxes, administer justice, and maintain law and order. He was aided by an
Amil who collected revenues and a Qazi who administered justice.
There was no regular police department at that time, but whenever any crime came into his notice, he took strict action
against in the light of Quran and the Hadith.
Abu Bakr selected all his officers, commanders and governors on their merit and not because of family or tribal
consideration.
He set up a strict standard of accounting of public money. He also gave proper shape to the public treasury, the Bait-ul-
Maal.
He safeguarded and protected the rights of non-Muslim subjects who were granted religious and cultural freedom. They
were allowed to manage their affairs themselves.
By his efficient administration he preserved the integrity of Islam by suppressing rebellions and making sure that the Pillar
of zakat was enforced.
7
He arranged for a compilation of Quran at the suggestion of Hazrat Umar when many memorisers of Quran were martyred in
the battle of Yamama against Musailima and appointed Zaid bin Sabit along with 20 to 25 scribes to accomplish this task.
First copy was named Mushaf by Abullah bin Masood.
He died in 13 AH/634 AD.
 Questions from Past Papers
 O/N 2009
3. (a) Describe Abu Bakr's activities against the false prophets and apostate tribes. [10]
 O/N2011
3. (a) Describe the main events of the caliphate of Hazrat Abu Bakr. [10]
 O/N 2012
4. (a) Write about the election of Abu Bakr as caliph and how he dealt with the false prophets
during his reign. [10]
 M/J 2014
3. (a) Write a detailed account of the four false prophets, and how the caliph Abu Bakr defeated
them. [10]
 O/N 2014
3 (a)Write an account of the Battle of Yamama fought during the caliphate of Abu Bakr. [10]
 M/J 2015
5(a)Write about any two major events that took place during the caliphate of Abu Bakr.[10]
 M/J 2016
3. (a) Write a detailed account of the battle of Yamama, and of the compilation of the Qur’an
during the caliphate of Abu Bakr. [10]
 O/N 2017
3(a) Write a detailed account about the election and administration of Abu Bakr. [10]
 M/J 2018, O/N 2019
3(a) Write a detailed account of Abu Bakr’s achievements as Caliph. [10]
 O/N 2018
4(a). Write an account of the campaign led by Abu Bakr against the tribes refusing to pay Zakat.
[10]
 O/N2020
3(a). Write an account of how Abu Bakr led the Islamic empire when he became the first caliph.
[10]
 M/J 2021(21)
3(a) Write an account of the false prophet Musailimah and the battle fought against him in
632.[10]
 M/J 2021(22)
8
3(a) Give an account of the election of Abu Bakr and the expedition he sent to Syria soon after
becoming caliph.[10]
Unseen Topics
3 (a) Tracethe expansion of the Islamic empire under the rule of the caliph ‘Abu Bakr. [10]
The Islamic state under Hazrat Abu Bakr was surrounded by the two great Empires. On its northeastern side was the Border
of Persian Empire while the Northern part of the peninsula was bordered by the Byzantine Empire (the Eastern Roman Empire).
It consisted of Syria, Palestine and Egypt.
The Persian Empire wanted to wipe out the Muslims who in turn felt endangered by the Persian threat. Hazrat Abu Bakr also
wanted to spread Islam and so taking advantage of the unrest in Persia. Muslims made raids on various part of Persian Empire.
In 632 AD, the Kindi tribe in Hadramount broke into revolt and refused to pay taxes. Hazrat Abu Bakr directed an army to
Hadramount. The apostates were killed and others surrendered. In the same year the Battle of Kazima took place in Eastern
Iraq.Hazrat Abu Bakr sent an army under Khalid Bin Waleed. Four other columns under different commanders also proceeded
to reinforce the Muslim Army. Khalid Bin waleed invited Hurmuz, the Persian commander to accept islam, pay Jizya or engage
in combat. He agreed to fight and set out from Uballa to Kazima. The Persians were linked in chains and because of the heavy
Muslim attack, they retreated. Due to the chains they were trapped and suffered defeat.
After the Battle of chains (Kazima), some other small Skirmishes took place to Mazar, Walaja, Ullies, Anbar, and Enat-Tamar
in which the Muslims defeated the Persians one after the other. After these Conquest, Khalid Bin waleed conquered Hira,
Damat-Ul-Jandal and Firadalso. After the fall of Hira, thae whole of South and most of North Iraq was conquered and the
Persians subdued.
Byzantines began to conspire against the Muslims in co-operation of Bedouin tribes on the Syrian border. Hazrat Abu Bakr
raised a big army and divided into four corps each comprising of 7000 men. They were given under command of Amr Bin Aas,
Yazeed Bin Abu Sufyan, Shurabil Bin Hasanah and Abu Ubaidah bin Jarrah. The first encounter of Muslims took place at Basra
in which Muslims were victorious. Then the Battle of Ajnadein took place. The byzantine Emperor, Heraclius sent an army of
250,000 men against the Muslims army of forty thousands. Again the Romans were badly defeated.
After this success, Muslims advanced towards Damascus and laid siege to it. In the meantime. Hazrat Abu Bakr fell ill and
died in August 634 AD. This campaign was left incomplete
Apostasy Wars:
Campaign in Bahrain:
During the lifetime of the Holy Prophet (P.B.U.H) Mundhir the ruler of the Bahrain had accepted his invitation to Islam and
converted under his influence most of the people of Bahrain also accepted Islam. Mundhir died soon after the Holy Prophet
(P.B.U.H) and his death led to anarchy and chaos the people of Bahrain apostatised except for Jarud the leader of the
Bahrain tribe of Banu Abdul Qais , who remained firm in the allegiance to Islam and dissuaded his tribe from apostasy .
However Munhiz a descendant of Arab kings of Hirah took over and pledged to fight against Islam.
Al-Hadrami the Muslim envoy to Bahrain left for Madina to seek help from Hazrat Abu Bakar and returned to Bahrain
with Muslim force. He had a ditch dug around his camp and waited for a suitable opportunity to overpower the enemy. One
night there was considerable noise from non-Muslim camp where they were celebrating their national festival and were
heavily intoxicated. Al-Hadrami ordered his forces to take up arms and cross the ditch and pounce upon the enemy. The
surprise attack unnerved the rebel who fell into disarray and were subdued by the pursuing Muslim forces. Munhiz’s men
laid down their arms and along people of the Bahrain were admitted into the fold of Islam.
Campaign in Oman, Marah and Hadramaut
In Oman a false Prophet Laquit bin Malik rose to prominence and capture political power. A Muslim force under Hudaifah
was sent to Oman. In battle of Daba, Laquit and ten thousand of his followers were killed. The Oman forces surrendered and
people of Oman joined the fold of Islam.
9
In Mahrah the people had apostatised but instead of fighting against Muslims they fought among themselves for
political power. The Muslim allied with minority and fought against the majority who were subsequently defeated. The
people of Mahrah repented and were reconverted to Islam
In Hudramaut there was revolt led by the tribe of Ash’as. When Muslims forced defeated them. They retreated to the
fortified city of Nujair. The Muslim army laid siege to the city which was finally captured in February 633.
Persians
The Battle of Chains:
khalid ibn al-Waleed was ordered by Hazrat Abu Bakar to proceed to the Persian border and four more battalions were sent
to reinforce the Muslim army. Upon reaching the border Khalid sent a letter to Hurmuz the Persian commander giving him
three options: accept Islam, pay jizya, or be prepared for war. Hurmuz an ambitious and confident commander accepted the
third option and collected his forces to meet Muslim army at Kazima. Upon arrival the Persian army had to immediately
engage in battle as Muslim army was already there, prepared to face Persians. The Persian soldiers are linked with chains to
encourage them to fight with unity and to prevent any soldier from retreating this was what gave battle its name. However
the chains had one drawback; in case of defeat the men could not retreat as chain acted as fetters. The Muslim attack was
ferocious and Persian were left with no choice but to retreat. Here their chains became a death trap for them. Tabari also
writes about the chains restricting the Persian escape for whom this battle was humiliating defeat. Hurmuz along with
thousands of his soldiers was killed and the Muslims took many others as prisoners of war.
Following on from the battle of chains the Muslims forces defeated the Persians at Mazar, Walaja and Ulleis. After the
victory at Ulleis the Muslim army advanced to Hira where upon hearing of Khalid and his army, the governor with his men
abandoned the city and fled to Madina. With Hira under Muslim control the whole of Central Iraq came under the rule of
Caliphate.
Khalid Ibn al-Waleed now turned to Anbar, an important commercial center in Western Iraq. Walls and deep ditch protected
the city. khalid chose a narrow point to cross the ditch and then went on to slaughter the old and weak camels of the army
and filled with the ditch with their carcasses. Muslim army crossed over the pile of carcasses and attacked Anbar, whose
governor surrendered on the condition that the Muslim would allow them to withdraw in safety. After Anbar, another
fortified town, Enat-ul-Tamar was taken by the Muslim after a few days siege and the region came under Muslim rule.
Byzantines
Fall of Bostra
Hazrat Abu Bakr in February 634, called for a jihad to confront the Byzantines who were conspiring against the Muslims with
the Bedouin tribes on the Syrian border. A large army assembled in Madina response to Caliph Call. Hazrat Abu Bakar divided
the army into four units each consisting of 7000 men under Amr ibn al-Aas, Yazid ibn Abu Sufyan, Shurahbil ibn al-Hasanah
and Abu Ubaydah ibn al -Jarrah. These army fought successfully but when Heraclius came to know of his conflict he
despatched a large force under the command of his brother Theodorous. When Hazrat Abu Bakr heard of his development he
asked Khalid ibn al-Waleed who was then at Iraq border to join and lead the Syrian campaign khalid marched from Hira with
9000 of his best men and reached Syrian in 18 days a swift march in those time across an unrelenting desert terrain.
Instead of advancing to Damascus Khalid met the Muslim army under Shurahbil’s command at Basra and sent word to Abu
Ubaydah to join him there. When the Muslim army met the Byzantines khalid invited his commander Romanus to fold of
Islam; after discussing and understanding the different aspects of the faith Romanus accepted Islam. After this turn of
events, the Byzantine army lost courage they withdraw into city and locked the gates. Romanus then guided the Muslims
into the city through underground passage in the darkness of night. The Byzantine were killed in large number and the
surviving ones surrendered. The Battle of Basra was the first and most significant victory of the Muslims in Syria.
Battle of Ajnadayn
The Byzantine Emperor Heraclius in reaction to the defeat of Basra mobilised a huge force against Muslims in Ajnadayn.
Khalid ibn al-Waleed also ordered all the Muslim armies to assembled at Ajnadayn. The 40,000 strong Muslim drove wedges
in the Byzantine army once the fighting started; their commander was killed and Byzantine army retreated from the
battlefield .The Muslim pursued the fleeing army and killed a large number of them.
10
After their success in Ajnadayn, the Muslim army marched towards Damascus and were met by Byzantine forces a few miles
away. The Muslims were once again victorious and the remaining Byzantine force fled back into city. The Muslim army laid
siege to Damascus but did not proceed further as they received the sad news of Hazrat Abu Bakar passing away. Damascus
was finally conquered during the Caliphate of Hazrat Umar the second Caliph.
3.(b) The Prophet called Abu Bakr ‘al-Siddiq’ (Testifier of the Truth). How did Abu Bakr live up to
his title during his caliphate? [4]
• During his caliphate, Abu Bakr fought to uphold the finality of the Prophet (pbuh) in the wars against the
false prophets;
• he refused to give in to the demands of those who wanted to be exempted from paying zakat and fought
battles with them, and
• he preserved the word of God by having the Qur’an compiled.
• Abu Bakr always stood by the truth and fought to maintain it, by which he lived up to the title of ‘al-Siddiq’
(Testifier of the Truth) which the Prophet (pbuh) had given him when he was the first to believe the Prophet’s
(pbuh) account of mi’raj
(b). Why did Abu Bakr think it of great importance to defeat the false prophets? [4]
If the false prophets were not defeated by Abu Bakr, the teachings of Islam could have been corrupted; the purity of the
religion would have been lost and many who called themselves Muslims in reality would be following a man made faith. The
first pillar of Islam would have been challenged as the second part of the Shahada which deals with risala (prophethood) and
finality of the Prophet Muhammad would be contradicted if one believed in the so called prophets after Muhammad so the
existence of the false prophets was a great threat to survival of Islam. The apostasy wars confirmed that the Muslim state was
one under the leadership of one Caliph.
(b). Why is Abu Bakr called the Saviour of Islam? [4]

He was called the Saviour of Islam because he fought to prevent the break-up of Islam. The false prophets and apostates
threatened the uniqueness and unity of Islam and could not be allowed to continue their activities. Hence when he became
Caliph he not only gave new heart to the Muslims after the Prophet (P.B.U.H) passed away but helped the community of
Muslims against its many enemies. In his short term as caliph he defeated the tribes who withdrew from Islam and made them
stay Muslim and he fought and won against tribes who refused to pay Zakat. He also defeated the false prophets and thus
kept the unity of Islam when there was much danger. His arrangements for the first compilation of Quran for the guidance of
future generations also make him the saviour of Islam.
3(b) What was the importance of this battle to future generations of Muslims?[4]
• Battle of Yamama marked the end of the false prophets and Abu Bakr could now establish the Islamic empire on a
firm footing.
• Musailimah was changing the key principles of Islam and with this battle the core teachings of Islam were saved from
being altered and corrupted.
• The first pillar of Islam would have been challenged as the second part of the Shahada which deals with risala
(prophethood) and finality of the Prophet Muhammad would be contradicted if one believed in the so called prophets
after Muhammad so the existence of the false prophets was a great threat to survival of Islam.
• Post-Yamama the Muslims were united as one and could go on to deal with other forces that were against Islam.
• The battle also led to the compilation of the Qur’an.
1
Paper 02
Day 15(Topical+PP)
Hazrat Umar’s (R.A) caliphate
Main Events/Summary of Caliphate:
O/N 2011
3 (a) Briefly describe the main events of the caliphate of Hazrat ‘Umar . [10]
Hazrat Umar ibn al-Khattab succeeded to the caliphate in 13 AH/634 AD. As well as the title ‘Successor of the
Successor of the Messenger of Allah.’ He also took the title of ‘Commander of the faithful’, ‘Ameer al Mu’mineen’.
He continued the expansion of Islam begun by the Prophet (pbuh) and Hazrat Abu Bakr and under his rule, Muslim army
gained control in Syria, Iraq, Persia and Egypt. A series of decisive battles brought these vast areas under Islamic rule.
In the Northeast, Persian Empire caused threat for the Islamic state. In October 634 A.D/14 A.H the battles of Namaraq and
Jasr were fought. In the battle of Jasr (Bridge) Muslims were defeated and their commander was killed. Muslims responded
back in November 634 A.D. When they fought against the Persians at Buwaib under Musanna, Muslims were victorious in
this battle and the Persians had to face heavy losses.
After this battle, Persians sent a large army .After a prolonged battle at Al Qadisiya in 15 AH/636 AD the out-numbered
Muslim army defeated the Persian. Muslim army advanced and captured Mada’in and Jalulah one after another and signed a
Treaty of peace with the Persians. Despite the treaty, the Persians continued their conspiracies against Islamic state.
Therefore, Muslims had to fight against them at Nihawand in 21 A.H./ 642 A.DIt was the last battle against the Persians which
sealed the fate of Persian Empire and the whole of Persia came under Muslim rule.
Muslims also had to fight against the Byzantines on the Northern borders because of their hostility against the Islamic
state.The Muslim commanders i.eKhalid bin Waleed, Amr bin al Aas and Abu Ubaidah bin al Jarrah defeated the Romans and
captured areas of Byzantine empire , which was the Eastern province of Roman empire. Muslim army laid siege to Damascus
till 635AD and then they had to fight against them in the battle of Fihl which resulted in the conquest of Jordan. Then Muslims
advanced and fought in the battle of Yarmuk in Palestine in 15 A.H/636 A.D. In October 636 AD Muslims recaptured Damascus
under Abu Ubaidah bin al Jarrah.
Meanwhile, Amr bin Aas laid siege to Jerusalem, Christians offered to surrender on the condition that the Caliph
himself should come to Jerusalem. This was accepted and Hazrat Umar signed an agreement that guaranteed safety and
security of the people of Jerusalem. Finally, Muslim army advanced under Amr bin Aas and laid a siege and after the battle of
Alexandria captured Egypt in 18 A.H. /639 A.D.
Hazrat Umar introduced many administrative reforms during his caliphate. He established a Majlis-e-Shura
consisting of prominent companions of the Holy Prophet. He also constituted a large body called the Majlis-e-
Aam consisting of Muhajirin and Ansar and representatives of various tribes. The state was divided into
provinces and each province was placed under an efficient governor called the Wali or the Ameer. The Wali
was not only the ruler of the province but also the military and religious head. Hazrat Umar entrusted the
Qazis with judicial functions. The Qazi was completely independent of the provincial governor. He also
established a department of finance under the name of Dewan. He made garrison towns in Basra and Kufa for
his soldiers. Pension was given to the retired soldiers. For implementation of Quranic teachings special steps
were taken such as regulation of Salat and fasting. He also started the Islamic Hijri calendar.
Administration
M/J 2011
2
3 (a) Write a detailed account of the administrative measures put in place by ‘Umar during
his caliphate. [10]
M/J 2015
3 (a) ‘‘Umar’s caliphate is regarded as a golden era in Islamic history.’ Write an account of
how ‘Umar ruled during his ten year caliphate. [10]
M/J 2017
3(a) ‘Umar made several administrative reforms during his ten year caliphate. Write an account
of at least five of them and say how these reforms helped make his rule so admirable. [10]
Marking scheme:
‘Umar’s caliphate is regarded as the golden era in Islamic history. ‘Umar ruled bravely and justly and the Islamic
empire expanded greatly under his rule. He was a brilliant administrator and that aspect of his caliphate needs to
be brought out in the answer. Candidates could well write about how he appointed walis and qadis, established the
majlis-e-shura and the diwan as well as various other departments. Examples of his just rule and simple living, even
though he was the caliph of a mighty empire, could all be given in the answers. His creation of a regular army and
cantonments, construction of irrigation canals etc. are points amongst others that could be covered and expanded
upon in the answers.

Hazrat Umar not only conquered a vast empire during the ten year of his Khilafat but also consolidated it by an
effective system of administration. As an administrator, he remained a model for all rulers who followed him and
his administrative reforms make his caliphate a golden period of early Islamic history. Despite being the ruler of a
mighty empire he lived a very simple life. Once he said about his salary from Bait ul Maal, “Nothing in Halal for me
and for my family from Allah’s money except a dress for summer and a dress for winter and a salary equal to the income of
an average Quraishi. I am no more than an ordinary Muslim amongst you.”
• Hazrat Umar framed the constitution of the state on the basis of democracy. He established the Majlis e
Shura consisting of prominent companions of the holy Prophet from both Muhajirin and Ansars. Hazrat
Umar consulted this body in all matters. He also constituted a larger body called the Majlis –e- Aam,
consisting of Muhajirin and Ansar and representatives of various tribes. This was called into session on
special occasions.
• Judiciary was established under the Qazi. He separated executive from judiciary. In this way he assured the
citizens swift and impartial justice. The judiciary was made completely independent and impartial. He was
displeased when a judge showed some respect to him when he appeared in his court as a defendant.
• He took steps to give the Islamic State a clean and efficient administration. The State was divided into
Provinces and each province was placed under an efficient Governor called the Wali or Ameer. The wali was
not only the ruler of the province but also the military and religious head. The provinces were furthers
divided onto districts and placed under Amils.
• The bait ul maal was created under Amils. After meeting the expenditure of the State, the surplus money
used to be distributed among the Muslims based on three principles: relationship with the holy Prophet;
priority of conversion to Islam and military services to Islam. In this way, all Muslim men, women, slaves and
children had share in the baitul- Maal or the public treasury. He made the government finances save from
misuse and kept corruption out of government.
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• All appointments were made in consultations with the Majlis e Shura. The appointee was given a regular
order of appointment setting out his duties and emoluments. The person appointed to a high post was
required to give a written undertaking to lead a simple Islamic life. He had to submit particulars of his
property and assets, so that on his retirement, it may be seen whether he had amassed wealth by illegal
means. Hazrat Umar kept a very strict watch on the activities of his officers. He used to receive secret reports
from officers specially appointed for this purpose.
• Hazrat Umar set up a department of finance the Diwan, which was in charge of the revenue of the centre
and the provinces. The function of the Diwan was to regulate the receipt and disbursement of the caliphate’s
revenues which were generated from jizya, zakat, kharaj(tax levied on the land of non-Muslims) and fay
(income from crown lands). A tax called ushr was also levied on the produce of land. It is said that there was
so much economic prosperity during the caliphate of Hazrat Umar that there was hardly any citizen in need
of zakat .
• Umar established new towns like Basra, Musal and Kufa. He made new highways, roads and out posts on
the roads. The conquered lands were surveyed. Umar made special effort for construction of Mosques and
schools. Teachers were sent to the villages to teach the Holy Quran to the villagers.
• He introduced the Muslim era of Hijra, the system of old age pension and census of the population of the
Muslims State. Thus he laid foundation for the development of modern cities.
• Hazrat Umar maintained a well-disciplined army which was divided into cavalry and infantry. He was
particularly concerned about welfare of his soldiers. He also forbade them to live with the settled people in
cities and ordered them to live in cantonments. They kept the armed forces content and happy and they
were happy to serve the caliphate.
• Umar paid special attention to the well-bieng of Dhimmis(minorities), and settled their matters in
consultation with their representative. He expelled Christians and Jews communities of Najran and Khayber,
when they refused to abide by his order..
Hazrat Umar stands unparalleled in every aspects of administration in the History of Islam.
Expansion of Islamic State

M/J 2009
3. (a) Trace the expansion of the Islamic empire under the rule of the caliph ‘Umar. [10]
Answer(Learn and write):
Hazrat Umar bin Khattab succeeded to caliphate in 13 A.H. / 634 A.D. He took the title of “Amir Ul
Momineen” (Commander of the faithful). He was a brave and straightforward person. He continued the expansion
of the Islamic state and during his caliphate the frontiers of Islamic state expanded greatly. The vast Ares of the
Roman and Persian empires were brought under Islamic rule. Muslim armies conquered Syria, Iraq, Persia and Egypt
after fighting a series of decisive battles.
In the Northeast, Persian Empire caused threat for the Islamic state. In October 634 A.D/14 A.H the battles of
Namaraq and Jasr were fought. In the battle of Jasr (Bridge) Muslims were defeated and their commander was
killed. Muslims responded back in November 634 A.D. When they fought against the Persians at Buwaib under
Musanna, Muslims were victorious in this battle and the Persians had to face heavy losses.
After this battle, Persians sent a large army of 60,000 under their famous commander Rustam. The report
of the new situation was sent to Hazrat Umar. He sent Saad bin Abi Waqas with an army of 30000. After a prolonged
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battle at Al Qadisiya in 15 AH/636 AD the out-numbered Muslim army defeated the Persian troops under Rustam
and recaptured Hira and other areas in Iraq. It was a decisive battle which broke down the strength of the Persians.
After this the Muslim army advanced and captured Mada’in and Jalulah one after another and signed a Treaty of
peace with the Persians. Despite the treaty, the Persians continued their conspiracies against Islamic state.
Therefore, Muslims had to fight against them at Nihawand in 21 A.H./ 642 A.D. a battle took place in which 30,000
Muslims defeated 60,000 Persians. The Persian king Yazdgard fled from the battle field. It was the last battle against
the Persians which sealed the fate of Persian Empire and the whole of Persia came under Muslim rule.
Muslims also had to fight against the Byzantines on the Northern borders because of their hostility against
the Islamic state.The Muslim commanders i.eKhalid bin Waleed, Amr bin al Aas and Abu Ubaidah bin al Jarrah
defeated the Romans and captured areas of Byzantine empire , which was the Eastern province of Roman empire.
Muslim army laid siege to Damascus till 635AD and then they had to fight against them in the battle of Fihl which
resulted in the conquest of Jordan. Then Muslims advanced and fought in the battle of Yarmuk in Palestine in 15
A.H/636 A.D. An army of 40,000 Muslims defeated 2,60,000 Byzantines after a battle which lasted for 6 days. As a
result of this battle, Muslims conquered Syria. In October 636 AD Muslims recaptured Damascus under Abu Ubaidah
bin al Jarrah.
Meanwhile, Amr bin Aas laid siege to Jerusalem and later Khalid bin Waleed also joined him. The Christian
Patriarch Sophronious offered to surrender on the condition that the Caliph himself should come to Jerusalem. This
was accepted and Hazrat Umar signed an agreement that guaranteed safety and security of the people of Jerusalem.
Finally, Muslim army advanced under Amr bin Aas and laid a siege and after the battle of Alexandria captured Egypt
in 18 A.H. /639 A.D.
Wars against Persians:

M/J 2016
3 (a) The conquest of Persia was one of ‘Umar’s great achievements. Write an account of any
two battles fought with the Persians during his caliphate. [10]
Marking Scheme:
In answer to this question, candidates need to name any two of the battles that were fought against the Persians
during ‘Umar’s term as caliph and give a detailed account of them. Giving dates, names of generals, other relevant
details and outcomes of the battles will help gain higher levels. Brief notes are given below on the battles.
1. Battle of Namrak:
The Persians were furious at the fall of Hira. They sent a large army under Rustum. Muthanna bin Harith asked
the caliph for reinforcements and the battle of Namrak was fought by Muthanna and Khalid bin Waleed in 634.
The Persians were defeated.
2. Battle of Jasr (Bridge):
Rustum assembled a huge army at the bank of the Euphrates. The Muslims crossed the bridge under the
command of Abu ‘Ubaid ath-Thaqafi in 634. Fierce fighting broke out; Abu Ubaid was martyred and the Muslims
were in chaos. Someone cut the bridge to encourage them to fight but it had the opposite effect. The Muslims
lost the battle.
3. Battle of Buwaib:
Shocked at the defeat, ‘Umar sent reinforcements to Muthanna’s army. A large Persian force of 200 000 men
under Mehran met the Muslim army at Buwaib; a fierce battle was fought, the Persian commander was killed
and 100 000 of their men lost their lives. The battle was won by the Muslims.
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4. Battle of Qadisiya:
The Persian emperor Yezdgird assembled a large force under Rustum. The Muslim army was led by Sa’d bin Abi
Waqas who offered the Persians three options: accept Islam, pay jizya or fight. They opted to fight. A fierce battle
was fought in 636. The battle lasted for three days and a Muslim force of 30 000 men defeated a Persian force of
120 000. Rustum was killed in this battle and the Persians were defeated. After Qadisiya, Sa’d, with the
permission of the Khalifa, occupied Madain, bringing the whole territory from the Euphrates to the Tigris under
the banner of Islam. Again, Sa’d’s army met the Persians at Jalula and defeated them.
5. Battle of Nahawand:
After the surrender of Jalula, there was peace for some time but then the Persians united against the Muslims.
They were 60 000 in number and the Muslim forces were 30 000. Both armies met at Nahawand and there was a
fierce battle for two days. On the third day, the Persians took refuge in the forts but by using a clever strategy the
Muslims got them out and defeated them. Thus, in 642 the Persians were completely defeated at Nahawand. The
above notes are brief for the reference of examiners; candidates need to give fuller accounts of the two battles
they choose to write about.
Answer(Learn and write):
1. Battle of Namarraq:
During the Khilafat of Hazrat Abu Bakr, Muslims under Musanna and Khalid bin Walid conquered the kingdom of Hira. The
Persians became furious and tried to recover it from the Muslims. The Persian King sent Rustam, a famous general, to fight
the Muslims. Khalid bin Walid had already left for Syria and so Musana was left alone on the Persian front. Hazrat Umar sent
an army under Abu Ubaid to reinforce the army of Musana. A battle was fought at Namarraq in which the Persians were
defeated.
2. Battle of Jasr(Bridge):
After the defeat of the Persians in the battle of Namarraq, they again met the Muslims under the command of Bahman (634
AD). The Euphrates lay between the two armies. Against the advice of the Muslim leaders, their commander Abu Ubaid
Thaqafi, decided to fight across the river.
A bridge of boats was built across the river and the Muslims crossed it. After crossing the river, Abu Ubaid ordered that the
bridge should be broken so that Muslim soldiers would not think of retreating. But then, they found themselves at a
disadvantage. The ground was uneven and the army could not move freely. A thick wall of war elephants shielded the Persians.
The Arab horses, which had never seen the war elephants before were terrified and this led to confusion and the Muslims
cavalry, got disorganized.
In the scuffle that followed, a white elephant knocked down Abu Ubaid and trampled him. One after another, the Muslim
commanders were martyred. This made the Muslim army lose heart and they rushed for the bridge but the bridge had already
been broken .
Musanna, who was now that the commander of the Muslim army ordered the re-building of the bridge. In the meantime, he
held back the enemy with a small force asking others to cross the river. He himself was the last to cross. The Muslims suffered
heavy losses. Out of a total strength of nine thousand, only three thousand could be saved. This Battle is also known as the
Battle of Bridge.
3. Battle of Buwaib:
After the disaster at Jasr, Hazrat Umar sent messengers to all parts of Arabia inviting the Arabs to participate in war against
Persians. In response this call many Muslims and Christians gathered round the standard of Islam. The Persians sent a strong
force 200000 against the Muslims under the command of Mehran, who was regarded as an expert in the Arabian way of War.
The Persian Army marched to Euphrates and camped on the east bank of the Euphrates River. Mehran sent a messenger to
Musanna to inquire if the Muslim would like the Persians to cross over to their side. The Muslims had a bitter experience of
crossing the river in the Battle of Bridge. So they asked the Persians army to cross river. The following day, the Persians army
6
crossed over and the two armies met at Buwaib. The Persians were several times more in numbers, but the Muslims fought
desperately. A young warrior of Taghlib tribe killed Mehran. With his death, the tide of the battle was turned and the Persians
began to flee in disorder. Musana, at once, captured the Bridge this prevented the Persians from crossing the river. Finding
no other way to flee thousands of them were drowned while other died in large number on the battlefield. In this battle the
majority of the Persians army was destroyed.
4. Battle of Qadisiya:
Following the humiliating defeat at Buwayb the Persians once again prepared for battle against the Muslims. Hazrat Umar in
response organised a force of about 30000 and choose Saad bin Abi Waqas a veteran from Badr to lead them. The Muslims
army camped at Qadissiya a little town among the palm groves on the very edge of the settled lands of Iraq. A contingent
which had been called by the caliph from the Syrian front also reinforced the Muslim army and in 636 the battle of Qadissiya
was fought between the Muslims and the Persians.
Despite its enormous importance very little is known of the course of this battle. Arab accounts begin with the recruitment
and dispatch of the army from Madina, after whose arrival on the borders of Iraq a delegation of Muslim elders was sent to
Yazdegird the Persian emperor inviting him to accept Islam ,pay jizya or to arbitrate for war. The arrogant emperor was
contemptuous of the Arabs while the Muslim delegation remained patient and courteous but to no effect. A stand-off lasting
3 months took place with skirmishes against border settlements in which the Muslims were successful and during which time
there were desertions and defections from the Persian side. As a resulted of which Muslim army got increased to 30000
whereas the Persians lost their strength which came down 60000 from 120000. Finally, Rustam attacked the Muslims by
crossing the river. Saad bin Abi waqas employed best strategies making the best use of his archers to overcome elephant corps
and using his force to break the Persians. The battle lasted for three days, on the third and final day of this battle, the Persians
decided to attack the Muslims early in the morning and to get a decisive victory. But Muslims were ready to fight back and the
Persian forces started to flee from the battlefield. Rustam was caught and killed while trying to swim to safety and the Persians
were routed. Sa’ad chased them to Babal where they sought refuge and then after a 2 month campaign Muslims captured
Mada’inthe Persian capital. The emperor and his family and nobles fled. Two thirds of the Persian army was killed and the
Muslims lost a fifth of their men in this battle.
This was a decisive battle in the history of Islam, it shattered the strength of the Persian Empire and many people of the
conquered areas accepted Islam. Following this victory the whole territory between the Euphrates and the Tigris came under
the Muslims.
5. Battle of Jalula
The Persian King took refuge in Hulwan and asked his forces to advance. Then occupied Jalula near Mada’in. They did great
preparation and converted the town into a fortress by digging trench around it. Muslims laid the siege which lasted for seven
months. Finally, they had no option but to come out and fight. The fighting continued fiercely but late in afternoon Allah
helped Muslims with a severe storm and Persians resistance broke down and they dispersed in all directions. Muslims pursued
and killed them in large numbers. They occupied Jalula and the residents surrendered on the usual terms of Jizya.
6. Battle of Nihawand
Between the years 638-639 Arabia was struck with a great famine and plague but the expansion of the Islamic territories
continued. On the other hand the Persian ruler Yazdegird’s people to incite rebellion against the Muslims and skirmishes
ensued. When Hazrat Umar heard that Yazdgard was determined to recover his control of the rich plains of Mesopotamia
(Iraq) and was trying to rally support and muster troops at the city of Nihawand he sent letters to Kufa and Basra ordering that
the armies should assembled.
The Muslim armies subsequently gathered and marched on to Nihawand. One force was ordered to station itself on the
borders between the provinces of Fars and Isfahan to prevent the Persians sending reinforcement from the south. The Muslim
army of 30000 was much smaller than the Persian force of 60000.
The Muslim army on reaching Nihawand found the Persian army drawn up on the near side of a ravine which was later to
prove fatal to many of them. They had also fortified themselves behind trenches. The Muslims tried to storm them out but
without success and the disciplined Persian emerged from their fortified positions only when it suited them. After a few days,
7
the Muslim leader met in a council of war to decide a better course of action. It was decided that the cavalry would advance
and pretend to attack the trenches and then withdraw to lure the Persian from their positions. However, their commander
Nouman ibn Muqarrin kept the main Muslim army in check until the day was almost over. they finally attacked the enemy,
victory came quickly.
The Persians began to flee and surrender of the towns soon followed the military victory. The victory at Nihawand came to be
known as fath al Futuh the victory of victories.
M/J 2013
5 (a) Give an account of the following two battles during the rule of ‘Umar [10]
• Battle of Qadisiya;
• Battle of Yarmuk.
M/J 2018
3(a) Write a detailed account of two battles under the caliphate of ‘Umar. [10]
Wars against Romans:

1. Siege of Damascus
Hazrat Khalid bin Waleed had laid siege to Damascus a few days before Abu Bakr’s death, During Umar’s Caliphate he added
Damascus, Jordan and Emmessa one after the other to the Muslim Empire. Damascus was known for its wealth and culture.
Syrians were hoping reinforcements from Heraclius but it did not happen, instead the Muslims swam across the moat and
using rope ladders scaled the wars. When Syrian panicked and threw open the gates to escape, the remaining Muslim force
rushed in and occupied the city.
2. Battle of the Fihl
Battle of the Fihl 635 AD resulted in the addition province of Jordan in the Islamic Empire. The site was on the western side of
Lake Tiberias where the water channel separated the Muslims from the Christians, who were waiting for reinforcements and
offered negotiations hoping the Muslims would back down.
Abu Ubaidah sent Muadh ibn Jabal as his emissary. The Christians tried to impress the Muslims with their pomp and ceremony,
but Muadh was not be deflected. He offered the Christians an invitation to Islam or else to become dhimmis by paying Jizya,
or else to settle the matter through war.
These measures being fruitless, the Roman attacked the Muslims in small groups. Khalid saw through this tactic and gradually
retreated drawing the enemy forces further in; he then surrounded them and launched a furious attack. The Roman suffered
heavy casualties and those who survived scattered and fled. Thus Jordan was secured and Hazrat Umar sent specific instruction
on how to deal with the conquered people and their land.
3. Battle of Yarmuk:
Fought in the summer of 636 the battle of Yarmuk was a major conflict between the Byzantines and the Muslims. When the
reports of the fall of Damascus, and defeat at Fihl and Hims were given to Heraclius he was determined to recover Palestine
for Christian rule. He issued orders to mobilize troops from all corners of his empire and it is believed that the Roman emperor
sent an army of 260,000 men against the Muslims who were 40000.
Khalid ibn al-Walid began to group his forces along the River Yarmuk. Hazrat Umar was in contact with the commanders and
he sent them the message of advice and encouragement. Negotiations between the two armies were held in which the
Romans tried to convince the Muslims and even offered Muslims large amounts of money if they left Syria and returned to
Arabia. Khalid responded with reasons and declined the Roman’s offer. He elaborated on the positive changes that Islam had
brought about in the Arabs and invited the Romans to accept Islam or else to get protection by payment of Jizya. But when he
was met with a refusal he returned to prepare his Army for the inevitable conflict.
Khalid bin Waleed addressed his men urging them to stick together and fight in union .Major battle was fought towards the
end of August 636AD when the Muslims pretending to retreat from their positions lured the Byzantines into the rough terrain,
8
where they were ambushed. During the battle the Byzantines cavalry became separated from the infantry enabling the
Muslim cavalry to inflict great damage on them. Khalid had divided his cavalry into small squadrons to make them appear
numerous to the enemy. The Byzantines were also unsettled by a dust storm. Their main army now driven west was trapped
in rugged valleys with the cliffs of the Yarmuk gorge behind them. Khalid captured the old Roman bridge across the valley of
Ruqqad and Muslims forces stormed the Byzantines camp at Yaqusa. The Byzantines were further demoralized by rumors that
Christian Arabs had defected to the Muslim side
The war strategies of the Muslim commanders paid off and the battle lasted 6 days. By the afternoon of the 6th day only one
third of the Byzantine army remained, the rest had either been killed or had fled. The Muslim loss of life was 9000 men.
The battle of Yarmuk was a great victory for the Muslims. The power of Byzantine was completely crushed and Syria fell in the
hands of the Muslims. Heraclius moved his capital to Constantinople. The city of Jerusalem, which was besieged by Amr ibn
al Aa’s since the Yarmuk conflict and had withstood surrender, with the arrival of Abu ‘Ubaydah realised the futility of their
position and agreed to surrender but only to the caliph.
4. Fall of Jerusalem
The event of Fall of Jerusalem in 16AH/637 AD is an example of Umar’s relations with non-Muslims and other states. After the
battle of Yarmuk, the Muslim army advanced and laid siege to Jerusalem which continued for 7 months. The citizens of
Jerusalem offered to surrender on the condition that the Caliph should himself come to sign the treaty. Hazrat Umar
responded to their request.
A deputation from Jerusalem waited on Hazrat Umar and a treaty was drawn up. According to the treaty, security of life and
property were granted to all citizens of Jerusalem. The safety of churches and other religious buildings was provided for. The
citizens were required to pay Jizya. Those who refused to comply were asked to leave the city.
Then the Caliph expressed his desire to be led to some place where he could offer thanksgiving prayer. He was led to a church.
He refused to pray their on the ground that he would set an example for the Muslims of the following generation to forcibly
convert churches into mosques. He was then led to a place where Prophet David used to pray.
5. Conquest of Egypt
Hazrat Amr ibn Aas realized the strategic importance of this region and asked the Caliph for the permission of an
expedition who made him in charge of 4000 men. Amr approached the massive and well defended fort at Fustat. He requested
for reinforcements and Umar sent them with four commanders. Amr handed over the operation to Zubair who captured the
fort after a seven month long siege. This fort later became the garrison town of Fustat.
After Fustat, Amr laid the siege to Alexandria. There were 50000 Christian forces and Muslims were 12000. The siege lasted
for a long time. Umar wrote a strong worded letter, expressing his displeasure on the pace of events. In the meantime
Heraclius, the Byzantine Emperor died. The Muslims then intensified the attacks. After the battle, Alexandria was conquered
and Muslims became the masters of Egypt.
3.(b) How does ‘Umar’s conduct at the surrender of Jerusalem set an example for Muslims? [4]
Hazrat Umar’s conduct at the time of the surrender of Jerusalem sets an example for today’s Muslims. He entered
Jerusalem accompanied by just one servant and a camel between them which they rode in turns which shows the
importance of the kind treatment of our servants and subordinates. He signed a treaty according to which the
inhabitants of Jerusalem were granted complete security of their life and property. It emphasizes on people’s
freedom to practice their own religion and the protection given to their places of worship. The Quran says, “Let
there be no compulsion in religion.” His conduct therefore sets an example of simplicity, humility, a respect for all
faiths and tolerance.
4.(b) ‘Umar’s unbending attitude led to his assassination’. What can Muslims learn from this? [4]
3(b)In your opinion what lesson(s) can be learnt from the martyrdom of ‘Umar? [4]
9
Hazrat ‘Umar went about conducting the affairs of the caliphate even though there was a threat to his life, he did
not increase the security around him, nor did he succumb to the demands of Abu Lulu who threatened his life for
not relieving him from paying a tax.
Muslims today should learn from Hazrat ‘Umar’s action and have complete faith in Allah and believe that only He
is the giver and taker of life.
leaders sometimes have to take unpopular decisions which could cause them difficulty but they must never opt to
take the easy option rather they should do what is right; they must not shy away from their responsibilities for the
sake of personal safety etc. They must not give in to unjust demands of people and work honestly at whatever they
do.
3.(b) What does the way he died tell us about his character? [4]
Hazrat Umar bin Khattab was killed by a Persian slave Abu Lulu al-Feroz in 23AH/644AD when he was leading the morning
Prayer. The reason was that Hazrat Umar refused to exempt him from the payment of a tax. This shows Hazrat Umar
characteristics of total impartiality and his refusal to give concession even to those who were close to him. He was very firm
about the correct observances of all regulations and never gave preferential treatment to anyone for example when his own
son was found guilty of drinking wine, he punished him with 80 lashes. He was buried next to the Prophet (P.B.U.H) which
shows that he was held in high esteem.
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Paper 02
Day 16(Topical+PP)
Hazrat Usman’s (R.A) caliphate
Summary/Main events of caliphate:
M/J 2010
3 (a) What major events took place during the caliphate of ‘Uthman? [10]
Hazrat Usman succeeded to the caliphate in 24 AH/644AD, chosen by the council of six persons (Shura) set
up by Hazrat Umar as he was dying. He adopted a shorter title than he predecessors, Khalifat Allah, though he
continued many of Hazrat Umar’s policies, including the expansion of Islamic rule. Persia, Armenia, North Africa,
and parts of the Eastern Mediterranean were all brought under the growing empire during his 12 years in the
caliphate and the Islamic state expanded from Morocco to Kabul.
Hazrat Usman placed close relatives as governors over many of the new provinces. Hazrat Umar had,
already appointed his nephew Muawiya Ibn Abi Sufiyan, governor of Syria but now he was granted control over
more territory. Other relatives of the caliph i.e Abdullah bin Aamir, Walid bin Uqba and Abdullah bin Saad were
appointed governors of Basra and Kufa in Southern Iraq and of Egypt, and he also made his relatives his close
advisors. His reason for doing this may well has been to ensure loyalty towards himself and to secure the unity of
the empire. But to many Muslims, this action appeared to be favoring his own family unfairly.
During the course of Hazrat Usman’s caliphate, criticisms of his actions grew steadily stronger. When he
decided to allocate to his governors the wealth amassed in the campaigns, rather than divide it between the
fighting men themselves, he was accused of favoring his own family though he may well have been trying to place
funds for state purposes with the officials best able to administer them. And when he burnt the false copies of the
Quran which had been gathered from the different parts of the empire, when he circulated the official version
prepared by Zaid Ibn Sabit, (this has been known as the “uthmanic version” ever since), he was condemned for
destroying the Word of Allah, though he may have intended to ensure that only the correct version should be read.
Some Muslims also thought him to be surrounded by people who gave bad advice and took advantage of his age
and weakness.
He continued the administrative reforms of Hazrat Umar e.g Majlis-e- Shura was maintained. He used to
hear pulic complaints after Friday prayer. He relaxed some of Hazrat Umar’s restrictions e.g by allowing Arabs to
purchase or exchange land outside Arabia. Adam was built for the supply of drinking water. For the first time a fleet
of 500 ships was built to fight against the Greeks. He raised the salaries and allowances upto 25%.
Disquiet about Hazrat Usman’s policies, and his ability to rule, erupted after six years of his caliphate. First
there was an uprising in Iraq, then in Kufa, a then in Egypt. Finally, in 35 AH/656AD, troops from all three provinces
advanced on Medina to take their complaints directly to the caliph. The force from Egypt arrived first and angrily
besieged Hazrat Usman in his house, but when he agreed to their demands they were pacified. They began their
journey home, but hearing he had tricked them, they turned back and began a second siege.
This siege lasted some time, during which some leading Muslims tried to help Hazrat Usman but were
prevented by him, and eventually the Egyptian force, led by Hazrat Abu Bakr’s son Mohammad, entered the house
and murdered the Caliph. It is said that they came upon him while he was reading the Quran, and that his blood
was shed on its pages, and also that his wife Naila was injured in the affray, while trying to protect him. His family
in secrecy buried the Caliph’s body.
2
O/N 2016 (21)

3 (a) Give an account of:
(i) the election of the caliph ‘Uthman, and
(ii) the compilation of the Qur’an that took place during his caliphate. [10]
Election as Caliph:
On his death bed, Hazrat Umar nominated a committee of six persons (Shura) to hold consultation and select his successor
from among themselves within three days;
(1) HazratAli (2) Hazrat Usman (3) Zubair ibn awwam (4) Abdur Rehman bin Auf (5) Talha (6) Sa’ad bin Abi Waqas
All these persons were among the most eminent companions of Holy Prophet (P.B.U.H), whom he had given tidings of paradise
in their lifetimes. During his life Hazrat Umar’s choice was fixed on Abu Ubaidah bin Jarrah for his distinctive qualities but he
had passed away. The next choice was Abdur Rehman bin Auf who was not willing to shoulder the great responsibility. Of the
remaining nominees, Talha was not present at Madinah: therefore, the choice was now restricted to the remaining four
members. It was decided that as Abdur Rehman bin Auf had retired from the contest, he might choose the Khalifa out of the
remaining four he consulted each one individually as to his opinion. Sa’ad supported Hazrat Usman. While Zubair mentioned
both Hazrat Usman and Hazrat Ali, Hazrat Usman voted for Hazrat Ali and Hazrat Ali voted for Hazrat Usman.
Abdur Rehman asked the opinion of other prominent men as well and arrived at the conclusion that the majority of the people
favoured the succession of Hazrat Usman and, thus, he was declared as the elected Khalifa. Abdur Rehman bin Auf was the
first to take the Bayyat or Pledge and he was followed by Hazrat Ali and other companions and then there was a general
Bayyat. Hazrat Usman became the third Khalifa of Islam on the 4th Muharram 24 A.H/644AD.
Standard Compilation of Quran

• During ‘Uthman’s time as caliph, Islam had spread to other areas. Hazrat Huzaifa bin Yamaan reported to Hazrat
‘Usman that people in different areas, in particular in Armenia and Azerbaijan, were reciting the Qur’an in a
different dialect. He requested him to take immediate action for the removal of these differences; otherwise it
might create a rift among the Muslims.
• Accordingly, Hazrat Usman acquired the copy of the Quran prepared by Zaid Bin Sabit from Hazrat Hafsa. He appointed
Zaid Bin Sabit along with three other knowledgeable Muslims , Abdur Rehman bin Harris, Abdullah bin Zubair and Saad bin
Aas, who assisted to make copies of the Quran from the original text. They were told to follow the dialect of the Quraish in
case of differences over the language, as the Quran had been revealed in that dialect.
• The Quran was read out loudly from the beginning to the end in the Prophet (P.B.U.H) mosque from these copies of
the Quran, so that not a shadow of doubt remained in the mind of anyone that changes had been introduced in the Quran.
• These copies were then dispatched to the capital city of every Province of the Muslims States with instructions that
in future copies should be made only from the official authentic text. Hazrat Usman also ordered that if anyone had a copy
with a different text, it was to be destroyed by fire. Hazrat Usman also sent teachers to these areas to teach the correct dialect
to the inhabitants of these areas.
• Hazrat Usman is Known as Jami-al-Quran. These means that he brought the Muslims around to a uniform reading of
the Quran.
O/N 2014
3 (a) What were the causes of the revolt against ‘Uthman and what charges were made against
him? [10]
Causes of Revolt against Hazrat Usman
The first half of Hazrat Usman’s Caliphate was very peaceful. During that time the Muslims attained many victories.
However the later part of his caliphate was marred by terrible civil conflict, which ultimately led to the murder of the
Caliph himself.
3
• Hazrat Usman (R.A) was very gentle and soft hearted person. The people who wanted to create chaos among the
Muslims took advantages of his soft nature. Hazrat Umar’s strict nature had kept away the none Islamic customs and
elements of Persian and byzantine empires. Usman (R.A) lacked firmness despite his good leadership qualities; his
leniency encouraged the evil elements in Muslim state. He sometimes overlooked the faults of his governors and other
officers in various provinces. His sympathetic nature also made the provincial governors to ignore his orders.
• Abdullah bin Saba, a Yemenite Jew who outwardly accepted Islam, started a campaign against Usman and succeeded
in creating a rift among the Muslims. He exploited Ali’s name to instigate the people against Usman. Usman (R.A) did
not take timely action against him, he simply expelled him from Basra, Kufa and Syria one after another which
increased the sphere of his influence; later he went to Egypt where he instigated people against Usman (R.A), and
many were influenced by his propaganda .
• There was also rivalry between the Arabs and the non-Arabs of the newly conquered areas who still resented their
defeat. Beside, Usman (R.A) on becoming the Caliph, allowed the Arabs to acquire lands in the newly conquered areas,
and settle in the new provinces, this also increased hostility between the Arabs and the inhabitants of the newly
conquered areas.
• To make the matter worse there were always rivalry amongst different tribes of the Quraish especially between the
house of the Hashimite and the Umayyad which weakened the power of the Caliph. This rivalry had existed much
before the advent of Islam, but it was suppressed during in the time of the Prophet (P.B.U.H) and the first two Caliphs.
However, this rivalry again emerged during the time of Usman, the Hashimites could not tolerate the rule of the
Umayyad for long, and Usman could not muster the support of the Quraish because of his inclinations towards his
own kinsmen.
Charges / Allegations:
The People, who had once spoken highly of Hazrat Usman, brought several allegations against him afterwards which
eventually led to the assassination of Hazrat Usman.
1. One of the main allegations against Hazrat Usman was that he had appointed his inefficient relatives as governors.
This allegation was incorrect. Hazrat Umar had, already appointed Hazrat Usman’s nephew Muawiya Ibn Abi Sufiyan,
governor of Syria but now he was granted control over more territory. Other relatives of the caliph i.e Abdullah bin
Aamir, Walid bin Uqba and Abdullah bin Saad were appointed governors of Basra and Kufa in Southern Iraq and of
Egypt, and he also made his relatives his close advisors. His reason for doing this may well has been to ensure loyalty
towards himself and to secure the unity of the empire. But to many Muslims, this action appeared to be favoring his
own family unfairly.
2. It was also alleged that he was too lenient and did not keep a check on his governors. He, unlike Umar, gave the
governors a free hand in running the provinces and did not interfere in their day to day affairs.
3. He decided to allocate to his governors the wealth amassed in the campaigns(spoils), rather than divide it between
the fighting men themselves, he was accused of favoring his own family though he may well have been trying to
place funds for state purposes with the officials best able to administer them.
4. He was alleged to make unreasonable expenditure from Bait ul Maal. His uncle Hakam bin Aas was given one Lac
dirham from Bait ul Maal. Similarly his cousin Marwan bin Hakam was given 1/5th of the spoils of war. Similarly, he
was accused of favouring his relatives during theexpediture on state pastures.
5. The daily wages of Hazrat Abdullah bin Masood and Ubbay bin Kaab were cancelled. Some prominent companions
of the Holy Prophet (P.B.U.H) e.g. Hazrat Abu Zar Ghaffari left Madina.
6. It was alleged that Hazrat Usman demolished the old structure of Holy Prophet’s mosque but he did this to extend
the mosque and with the permission of all senior companions.
7. When he burnt the false copies of the Quran which had been gathered from the different parts of the empire, when he
circulated the official version prepared by Zaid Ibn Sabit, (this has been known as the “uthmanic version” ever since), he was
4
condemned for destroying the Word of Allah, though he may have intended to ensure that only the correct version should be
read.
8. Some people also thought that he was surrounded by people who gave bad advice and took advantage of his age.
9. When he lost the Prophet’s (pbuh) ring, his adversaries took it as a divine sign that he should no longer be the caliph.
He gave a convincing reply to each of the charges in the presence of the Prophet’s companions and his explanation was
accepted.
O/N 2016 (22)

3 (a): Write in detail about the policy followed by ‘Uthman as caliph in expanding and maintaining
the state. [10]
Military campaigns (Expansion of Islamic state)
As soon as the news of Hazrat Umar’s death spread, spontaneous revolts sprung up, as the conquered nations within the
Muslim Empire saw his death as an opportunity to recover their lost independence.
Persian Empire:
Persia in particular was rocked by local rebellions so that from 644 to 649 the two great Muslim armies at Kufa and Basra were
locked in a series of internal campaigns.
The more distant areas in the mountain territories of Armenia, Azerbaijan and the Caucasus quickly repossessed their
dominion. They fought off the determined counter attacks of the Muslim forces destroying at least two of their armies. Five
years of campaign and counter-campaign at last re-established Muslims authority in the Persian Empire.
By 650, the Muslim armies were once more on the offensive and had pushed the frontier into Central Asia with ancient cities
of Herat, Merv, Balkh and Kabul occupied by Muslim outposts. Two years later, Yazdegird the heir of the Persians was killed.
Byzantine (Roman) Empire

In the first year of Hazrat Usman caliphate Egypt also flared up in revolt supported by a bold counter-attack by the Byzantine
Empire which dispatched a fleet of 300 ships into Alexandria’s great harbour. The Greek-speaking population of the city rose
in support and massacred 1000 soldiers of the Muslim garrison. Hazrat Usman had replaced Amr ibn Aas with his cousin
Abdullah bin Saad as the governor of Alexandria however, he was unable to bring the situation under control.
Hazrat Usman then reinstated Amr ibn Aas, who once again able to enter Alexandria as a conqueror in 646. After this victory
the governorship of Alexandria was once more given to Abdullah bin Saad.
In the following year 647, Hazrat Usman ordered an assault on North Africa in which Abdullah gained some military glory by
defeating the Byzantine governor of Tunisia and returned with a massive tribute and an improved reputation. However, there
was later to be a dispute over the fate of all this spoil of Hazrat Usman had generously given his share of fifth to Marwan and
distributed the state’s wealth among his relatives.
After the African campaign, Muawiyah set about the construction of a large fleet in the dockyards of Egypt and Syria to stop
Byzantines harassment from the sea during the Muslim-Byzantine wars. The Navy became operational in 649.
The first joint naval attack led by Abdullah and Muawiyah proved to be success and the island of Cyprus was occupied in 649.
It is said that during Hazrat Usman’s rule the Muslim Naval fleet comprised of 500 vessels. As a result, besides defending its
borders the Muslim Empire was able to expand its influence in the Mediterranean capturing Cyprus and Crete and raiding as
far away as Sicily.
Administration
As the Khalifa, Hazrat Usman followed the sunnah of the Holy Prophet (P.B.U.H) and the practice followed by the first and the
second Khalifas.
1. He continued the administrative arrangements made by Hazrat Umar, though he regrouped some of the provinces
and created new provinces for the newly conquered territories.
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2. The Majlis-e-Shura or council of consultation was maintained. He started the practice of holding periodic conference
of the district authorities in order to keep himself informed of the conditions in country.
3. Hazrat Usman also used to hear public complaints after Friday prayers.
4. Hazrat Usman relaxed most of the restrictions that had been implemented by Hazrat Umar. He allowed the Arabs to
acquire agricultural lands in the conquered territories. The Arabs purchased these lands and exchanged them with
lands in Arabia.
5. Hazrat Usman made extension to the Holy Prophet’s (P.B.U.H) mosque in Madinah and had new mosques
constructed at various places.
6. A dam was also built to protect Madinah from floods and for the supply of drinking water to madina.
7. During his Khilafat for the first time a fleet of nearly five hundred ships was built to fight with the Greeks on the on
the Mediterranean Sea.
8. The cantonments were extended and enlarged, more barracks were constructed for the soldiers, and stables for the
cavalry were also extended.
9. He took steps for the propagation of Islam and said to have sent religious teachers to India to spread Islam.
10. He purchased land and constructed purpose-built markets whose rents were used to feed the poor.
11. He launched a diligent inspections of accounts started to overhaul the Diwan salary rolls and asked for the accounts
and the provincial surplus to be forwarded to the treasury in Madina.
It must be noted here that all these increment reforms and building projects were to be achieved in the midst of ten years
of continues warfare on practically all frontiers of the Muslim Empire.
M/J 2019
3(a) Outline the reasons for the unrest against ‘Uthman and write an account of the rebellion in
Madina that led to his martyrdom. [10]
Answer:
Causes of Revolt and charges
• Events of Revolt (Rebellion in Madina)
In 656 the protesters fulfilled their plans with admirable speed and efficiency. Three columns of men apparently on their way
to Makkah for the pilgrimage left the garrison cities of Kufa, Basra and Egypt. Once they reached Madina they made separate
bases in their accustomed camping grounds on the dry riverbeds that surrounded the oasis. There was no violence, but the
arrival of the armed men shocked the population into a renewed support of the old caliph.
The rebels sent deputations to the three most respected members of the inner council of the companions Hazrat Ali , Talha
and Zubair however Abdur Rehman bin Awf was no longer alive. At first the companions rebuked the rebels for coming armed,
and uncalled for, to the holy city and refused to have anything to do with them.
As the deadlock intensified, Hazrat Ali agreed to act as the intermediary and advised Hazrat Usman that the unpopular
Abdullah bin Saad should be removed from the governorship of Egypt as this would be sufficiently generous compromise and
would send the rebels back. This policy was also backed by Hazrat Aisha who argued for Amr to be reinstated. The rebels
however, insisted the Muhammad, the youngest son of Abu Bakr be made the governor. The caliph reluctantly agreed, and
the rebels prepared to march home.
Three days into their march back, the rebels force from Egypt was overtaken by an African slave. He was pursued and brought
back and a single letter was found in his leather pouch with the caliph’s new seal on it. The letter was opened: it requested
Abdullah to arrest the ringleader and put them to death on their return.
The rebels were furious they turned around and rode hard to Madina. The rebels from Kufa and Basra also joined them. Hazrat
Ali once again agreed to arbitrate. Hazrat Usman denied all knowledge of the letter but freely admitted that slave was from
his household. The mystery surrounding the letter has never been solved but its effect hardened the battle lines, for the rebels
now feared for their lives if they left Madina with the caliph still in place.
6
Hazrat Usman promised to listen to the grievance of the rebels and addressed them but he did not agree to step down from
the office of caliph. He however refused to call the army to flight his fellow Muslims.
DEATH
The rebels besieged the Khalifa in his house. They did not allow food and water to reach him. Hazrat Ali deputed his sons,
Hassan and Hussain and Zubair sent his son Abdullah to protect Hazrat Usman. Some companions who were successful in
reaching Hazrat Usman during the siege, wanted to help him and fight the rebels or send for troops to fight them. But Hazrat
usman refused and said that he did not want to shed Muslim blood.
The siege lasted for fifty days when some of the rebels jumped into Hazrat Usman’s house. It is said that they came upon him
while he was reading the Quran, and that his blood was shed on its pages. As the sword pierced the caliph’s forehead the first
drops of his blood fell on verse 137 of sura Al-Baqarah.
The Khalifa’s wife Naila tried to save her husband but was pushed away and her fingers were cut off. This tragic event took
place on Friday, 18th of Zil Hajj, 35 A.H. He was buried in Jannat ul Baqi in Madinah.
3.(b) How justified were the criticisms against ‘Uthman for burning the copies of the Qur’an? Give reasons for
your answer. [4]
• some people did criticise ‘Uthman for burning the copies of the Qur’an as they felt that it did contain the
words of God
• the allegations against ‘Uthman for burning the copies were unjustified as he was trying to save the Qur’an
from corruption.
• A word wrongly pronounced in Arabic can change the meaning of the word totally hence it was important
that only those copies were in circulation that were accurate.
• If he would not have done that, the unity of the Muslim community would be threatened due to rival
interpretations and different versions of recitation. Eventually, Muslims would not have a single source of
guidance and the authenticity of Quran would be compromised.
(b) Explain why ‘Uthman encountered difficulties in the later years of his caliphate and was assassinated. [4]
Hazrat Usman faced several difficulties in the last 4 or 5 years of his caliphate which eventually led to his assassination. His
appointment of family members in important positions of control was regarded as favouritism. The burning of the copies of
the Qur’an to be replaced by the official version prepared by Zayd Ibn Thabit was seen as destroying the word of Allah. Yet
another reason was that some Muslims questioned his ability to rule due to his old age and the autonomy he had given to
his governors. After ‘Uthman had pacified the Egyptians, they were on their way home when they got a hold of a letter
supposedly from ‘Uthman to the Governor of Egypt to have the leaders of the group put to death on their return. Seeking
vengeance, they returned and killed him.
3.(b) Can Muslims today learn lessons from the martyrdom of ‘Uthman? Give reasons for your answer. [4]
• say yes to the question
• ‘Uthman being a man of firm principles stood by what he deemed to be just;
• him not wanting to shed unnecessary Muslim blood;
• him wanting to reach a negotiated settlement.
Muslims today should stand by what they believe is just and fair and not give up efforts to find peaceful solutions to disputes
even if it is at their own peril.
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Paper 02
Day 17(Topical+PP)
Hazrat Ali’s (R.A)Caliphate
Main events of caliphate/Summary
M/J 2009
4 . (a) Describe the main events of the caliphate of ‘Ali. [10]
M/J 2013
3 (a) Which important battles were fought during the caliphate of ‘Ali? Write a descriptive account of each. [10]
O/N 2013
3 (a) What were the consequences of ‘Uthman’s murder? [10]
M/J 2014
3 (a) ‘Ali’s caliphate was riddled with problems. Describe what these problems were. [10]
Answer:
After the assassination of Hazrat Usman, the Egyptians and some prominent Companions of the Holy Prophet(pbuh) requested
Hazrat Ali to accept the office of the caliph but he declined the offer. Thereafter, the people of Madinah persuaded Hazrat Ali
to accept the Khilafat. Talha, Zubair and some others performed the Bayyat at Hazrat Ali’s hand. On the 25th of Zil Haj
35AH/656AD, there was a general Bayyat at the Prophet’s mosque and Hazrat Ali thus became the fourth Khalifa of Islam.Since
this election was supported by the rebels, it divided the community in three groups i.e supporters of Ali, the Umayyads, and
the Quraish who hoped to return to the caliphates of Abu Bar and Umar.
Hazrat Ali very quickly took some of the measures demanded by Hazrat Uthman’s adversaries. He replaced the governors
who had been appointed by Uthman with men who supported him, and he distributed the wealth that Hazrat Umar and Hazrat
Usman had ordered to be kept aside. His lack of action against Hazrat Usman’s murderers provoked strong reactions.
Hazrat Aisha, the Prophet’s widow, who was in Makkah, openly denounced him, and was joined by the two companions, Talha
and Zubair. They demanded that Hazrat Usman’s murderers should be brought to justice. With a few hundred fighting men,
they set out for Iraq in the hope of finding more supporters, and Hazrat Ali was forced to pursue them. The two sides met near
Basra and attempted to settle their differences peacefully. But extremist supporters among them provoked a fight, and this
grew into a battle around the camel which carried Hazrat Aisha. The Battle of the Camel took place 656AD. Talha and Zubair
were killed, and after a defeat, Hazrat Aisha was conducted back to Madina, with the escort due to a wife of the Prophet
Muhammad pbuh. Hazrat Ali now moved his headquarters to Kufa, where his support was strongest.
Hazrat Ali’s differences with Muawiya came to a climax when Muawiya insisted that Hazrat Usman has been killed unjustly
and so his murderers should be punished. He moved against the Caliph, and the two forces met at Siffin in 37AH/657 AD. The
fighting proved indecisive for many days; then when Muawiya’s side seemed to be losing, he was advised to order his soldiers
to fix Qurans to their lances, indicating that the outcome should be decided not by warfare, but by consulting Allah’s Word.
Hazrat Ali was persuaded to accept, and arrangements were made for an arbitrator from each side to decide the rights and
wrongs of the case.
Abu Musa al-Ashari represented Hazrat Ali and Amr Ibn al-Aas represented Muawiya. It was decided that if they agreed that
Hazrat Usman had acted against the teachings of the Divine Law, then his killing would be just and his assassins would go
unpunished; but if he had acted in accordance with the law, then his killers would be seen as criminals and Muawiya would
be right to demand their punishment.
When the two arbitrators of Siffin first declared their decision in private, they both seemed to have agreed that Hazrat Usman
had been killed unjustly and they also said that Hazrat Ali and Muawiya should both step down, and a new caliph be elected.
But when they announced this in public, they differed. Abu Musa al Ashari stood by what he had said, but Amr Ibn Aas changed
2
his version and declared that while Hazrat Ali should step down, Muawiyya should be confirmed as caliph. Many Muslims
condemned this as a trick.
Some people on Hazrat Ali’s side violently disagreed with this decision to accept arbitration. They thought that Quran clearly
gave instructions about the proper way to treat rebels (in Surah al Hujrat 49.9), and so it was wrong even to acknowledge that
Muawiya had any claim against the ruler of the community. Their cry was “no decision except Allah’s”. Angry at Hazrat Ali’s
move about three thousand or four thousand of these men separated themselves from him and rode to Al Naharwan. They
became known as the Khawarij or Kharijites, ’Seceders’ (from the verb Kharaja, ‘to depart or separate’). In
37AH/658AD,Hazrat Ali was forced to move against these rebels when they made attacks close to Kufa, and he killed many of
them. But more of his forces deserted him and he was left weaker than before.
Hazrat Ali was still regarded as caliph by his supporters, though his cause grew weaker elsewhere. Meanwhile Muawiya
attacked and captured Egypt. After this a treaty of peace was signed between Muawiya and Ali. In these increasing difficulties,
he was suddenly attacked in 40 AH/661 AD, by Abd al Rahman Ibn Muljam, a kharijite who wanted revenge for the killings at
Al Naharwan and he died two days later.
Election as Khalifa
After the assassination of Hazrat Usman, in the absence of any government, a state of confusion and anarchy prevailed in
Madinah. After four days, when the rebels decided to return to their homes, they felt that it was necessary that the new
Khalifa should be chosen before they left Madinah. In the connection, they were differences among the rebels. One group
favored the election of Hazrat Ali, another favoured the election of Talha, while the third wanted Zubair. The Egyptians and
some prominent companions of the holy prophet pbuh requested Hazrat Ali to accept the office of the Khalifa. But he declined
the offer. The rebels then offered The Khilafat to Talha and Zubair but they too refused. The rebels next requested the Ansars
to choose a Khalifa from amongst them. They also declined the offer, saying that in the presence of Hazrat Ali, no one else
deserved to be elected as a khalifa. There was now a complete deadlock in the matter of election. The rebels, there upon,
gave the ultimatum that unless the khalifa was chosen within the next twenty-four hours, they would be forced to take some
drastic action. In order to resolve the issue, all the Muslim assembled in the prophet pbuh mosque. The leader of the Egyptians
said that the person who was to be elected as Khalifa should be learned brave, pious and should have been close to the holy
prophet pbuh. He observed that Hazrat Ali was the only person who fulfilled all these qualities. Thereafter, the people of Madina
persuaded Hazrat Ali to accept kailafat. Talha, Zubair and some others performed the Bayyat at Hazrat Ali’s hand. On the 25th
of Zil Hajj 35 A.H/656AD, there was a general Bayyat at the prophet’s pbuh mosque and Hazrat Ali became the fourth khalifa of
Islam.
O/N 2019
5(a) Give a detailed account of the following events: [10]
• the opposition faced by ‘Ali when he became caliph and
• the Battle of Camel
Answer:
Early Opposition :
Hazrat Ali R.A however, was to face some determined opposition right from the start of his Caliphate. Hazrat Aisha R.A on
hearing the news of Hazrat Ali R.A being acclaimed as the fourth Caliph of Islam, whilst she was on her way back to Madina
from the annual pilgrimage, turned her caravan back and return to Makkah from where she voiced her opposition to him.
Hazrat Ali R.A was accused of manipulating the political strife which led to Hazrat Usman’s R.A murder. The fact that he was
reluctant arbitrator, that he had remained behind in Madina, instead of going for the annual pilgrimage, in oder to protect
Hazrat Usman R.A through an arbitrated peace, and that he sent his son Hassan R.A to guard Hazrat Usman’s R.A door, while
doing which he was wounded, was not taken into consideration.
Battle of Camel (Jamal)

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M/J 2016
5 (a) Write an account of the events that resulted from the opposition of Talha and Zubayr to ‘Ali.[10]
Answer:
After Ali had assumed office, the rebels left for their home towns. But even then there was no peace in the city of Madinah.
The Umayyads who had become quite powerful in Syria raised the cry of revenge for the blood of Usman. Many people in
Makkah and Madinah also joined in this cry for revenge. They requested the new khalifa to punish the assassins of Usman.
Ali, realizing that the assassination of Usman was not the work of a few individuals who could be easily punished and also
keeping in view the political situation in the country, refused to comply with their request .He told them that he would take
necessary steps against these assassins after restoring peace in the islamic world. This provided an opportunity to the mischief-
mongers and the hypocrites to create trouble and instigate people against Ali.
In the meantime when Talha and Zubair, who were the first of acknowledge Ali as the khalifa ,saw that he was talking no
positive steps to apprehend Usman’s assassins and punish them, became enraged. They approached Hazrat Aisha Who was
herself deeply grieved at Usman’s murder. They raised an army and persuaded her to join them in demanding revenge for the
late khalifa’s murder.
Ali sent his son Hassan to kufa, from where he was successful in raising an army of ten thousand men. The two armies met
near Basra. Ali who had a very high regard for Hazrat Aisha did not wish to fight and sent one of the holy prophet’s pbuh
companions to assure her that he really wanted to punish the murderers of Usman: the delay was due to non-availability of
evidence. Aisha wanted to prevent bloodshed and agreed to negotiate and thus hostilities were suspended.
However the mischief-maker from both the armies got alarmed at negotiations because peace meant their own doom. So
during the night there were attacks on the forces of both sides and the battle started. Hazrat Aisha mounted a camel to lead
the army. In the fierce fighting the took place, thousands of Muslim were killed on both sides. Later, Talha left the battlefield
but he was followed and killed by the mischief-makers while offering prayer. Zubair was killed by a mischief maker. The battle
came to an end in favour of Ali after the camel on which Aisha was riding was wounded and brought down.
Thereafter there was reconciliation between Ali and Aisha. He treated her with respect and honour and sent her to Madinah
escorted by her brother, Muhammad Bin Abu Bakr.
In Madinah, She led a retired life and never took part in politics again. As a result of the victory at Basra, Ali’s Khilafat came to
be acknowledged by the entire Muslim world except Syria. This battle was the first civil war between Muslims. Unfortunately,
it sets an example for the Muslims to fight among themselves over secular matters.
Battle of Siffin
M/J 2019
3(a) Mu‘awiya was opposed to ‘Ali’s caliphate. Give reasons for his opposition and write an account of the Battle of Siffin
which resulted from this opposition. [10]
Answer:
After his election as khalifa, Ali deposed Muawiya from the governorship of Syria. Muawiya, however, refused to vacate the
office .Under his influence, no one in Syria took The oath of allegiance to the new khalifa. In order to undermine the authority
of Ali, Muawiya started a campaign to instigate the people against him. He raised a cry for a revenge for the blood of Hazrat
Usman and displayed the blood-stained cloths of Usman and the fingers of Usman’s wife Naila in the mosque at Damascus.
He went so far as to accuse Ali of being an accomplice in the murder of Usman.
He said that the election of Ali was illegal as it was held under the pressure of rebels who had assassinated the 3 rd Caliph.
When Talha and Zubair were killed in the battle of Camel at Basra, Muawiya presented them as martyrs who had laid down
their lives in seeking revenge for the blood of Usman. He also criticized Ali for the ill-treatment of Hazrat Aisha.
As a result, not only Syria, but Iraq and Iran also were won over by this propaganda. After the election of Ali, within a year,
Muawiya gained enough strength to take up offensive against the khalifa. Ali did not wish that Muslims should fight among
themselves. so he wrote to Muawiya that since the people who had elected Abu Bakr, Umar and Usman had accepted him as
khalifa, Muawiya and his followers must also accept him as such. Otherwise they should be ready to face the consequences
meaning a war. Muawiya’s reply was that Ali must first hand over Usman’s assassins to him before further negations.
4
When war between Ali and Munawiya became inevitable, preparations for a battle were made by both the sides. The khalifa
managed to raise any army of eighty to ninety thousand. Muawiya also with a large army of 50000 proceeded against him.
Both the armies met at Siffin. The two armies that camped at Siffin were the largest armies so far assembled in the history of
Islam. For several months, the rival soldiers remained facing each other. Except occasional skirmishes, no decisive battle took
place. Ali did not want to shed Muslim blood in vain. So he sent messengers to Muawiya asking him to submit in the interest
of the unity of Islam. Muawiya in reply demanded that the assassins of Usman should be punished first. Thereafter, all
negotiations for peace broke down and both the sides got ready for war.
The main battle began on the 8th of safar 37 A.H. On the fourth day, the position of Muawiya army began
worsening in order to avoid crushing defeat. Muawiya on the advice of Amr bin Aas, ordered the soldiers in the
front ranks to fasten the Quran to their lances as a sign that war should cease now. They cried out ‘Let the word
of Allah decided between us and you. Who will defend the border towns of Syria if we are slain and who will
protect the people of Iraq after u are gone? Let the Book of Allah judge between you and us’
Ali wanted his men not to fall into this track, but to fight till the end. But his exhortations had no effect and many officer of
the army refused to fight. Some even said that if war was not stopped immediately they would fight against Ali . He was
compelled to recall his forces. Thereafter fighting stopped.
After the cessation of hostilities it was decided that the matter be referred to arbitration. Abu Musa Ashari was appointed
Arbitrate on behalf of Ali and Amr Bin Aas on behalf of Muwaiya. They were to settle the dispute in accordance the holy Quran
and suunah and announce their decision by the month of Ramzan. In the meantime, all hostilities were to cease. After the
signing of this agreement Ali left Siffian for kufa. Ali left the battlefield of Saffin with a heavy heart. There were heavy casualties
on the both the sides and he mourned the dearth of so many Muslims. He had lost some of his best supporters. He felt
distressed the only one generation after the death of holy Prophet pbuh. The Muslim nation had lost its unity and its Islamic
character. The battle of saffin led to the birth of the first sect among the Muslim that came to be known as the kharijites.
M/J 2017
4(a) Write about the following events that took place during the caliphate of ‘Ali: [10]
The battle of Siffin;
The emergence of Kharijites;
and The arbitration after Siffin.
O/N 2018
3(a) How did the arbitration following the Battle of Siffin lead to the emergence of the
Kharijites? [10]
Arbitration
Two arbitrators were selected. Ali’s forces who were mostly from Kufa and Basra, called for Abu Musa Ashari to be
their arbitrator. Ali argued that Abu Musa was neutral and was not among his supporters; however, he gave in and
agreed. Muawiya on the other hand chose Amr ibn al-Aas who was a heroic figure and a respected governor. He
skillfully commanded one of Muawiya’s divisions throughout the four-day battle of Siffin and, in return of his
support, had Muawiyya’s secret assurance for being resorted as the governor of Egypt.
Two days after the fighting had stopped at Siffin, Amr rode across the battlefield and entered Ali’s camp to workout
the details of the arbitration. The draft at the end read that both parties agreed to bind themselves by Allah’s word.
For Ali this truce was a disaster as he had led his army as the Commander of the faithful and now the troops were
heading back not as victors or the heroic army of Allah under the command of chief Caliph, since wording of the
truce made them feel like a group in a civil war.
Emergence of Kharijites
5
The term Kharijites literally means separatists or out goers. These people had taken part in the revolt against Usman and were
involved in his murder. When Muawiya raised the cry for revenge for the blood of Usman, they allied themselves with Ali and
fought on his side in the Battles of Camel and Siffin. When the troops of Muawiya asked for cease-fire they responded to the
call and forced Ali to suspend hostilities although victory for his forces was near.
In order to support their stand they maintained that they stood for the establishment of the Kingdom of Allah on earth. They
held that they alone were true believers and they had the right to kill unbelievers. They considered Abu Bakr and Umar as the
only lawful Khalifas and declared other as usurpers.
After arbitration, the army from Kufa mainly the radical supporters of Ali, withdrew from his camp and joined like-minded
men from Basra. These people came to be known as the Kharijis (seceders or those who separate) They bitterly opposed the
idea of arbitration and argued for ‘No judgement but Allah’s’. They were treated by Ali with compassion; he reminded them
of how he had stormed and pleaded with his soldiers to continue the fight to finish, but it was their wish to support the Syrians
that frustrated his leadership. Most of the Kharijis left the battle field and returned to their homes. To confirm this accord, the
Holy Prophet’s (P.B.U.H) announcement at Ghadir Khumm, in the last year of his life, asking his followers to swear to Ali to be
a friend of whoever he befriends and an enemy of however he takes as an enemy.
Result of Arbitration:
However, in January 658 , when the two arbitrators, formally met at Daumat-ul-jandal, a place between Kufa and
Damascus. Amr convinced Abu Musa that they should both denounce their leaders as Caliphs and asked Abu Musa,
on account of his seniority in age to be the first to make the announcement, which he did. Amr on the other hand
backtracked and declared Muawiyah as the new Caliph. The peace conference broke up and the Kharjis, deeply
upset with the disastrous outcome of the arbitration, despite having made their peace with Hazrat Ali, left their
homes in Kufa and Basra, and set up their own community in Nehrwan
Battle of Nehrawan
By March 658, Hazrat Ali R.A was determined once again to lead the army of Kufa and Basra to settle the dispute of Muawiya’s
usurpation of power. He persuaded the Kharijis to join him and succeeded in getting half of the 4000 Kharijis back in his ranks.
These were the moderates. The inner hard core became more militant with the exodus of the moderates, and started sending
raiding parties into the surrounding countryside, battling anyone who disagreed with their position. Hazrat Ali R.A decided to
deal with them before confronting Muawiya R.A. In mid-May(some sources put the month as July) the two armies clashed at
Nahrawan. Hazrat Ali’s army was ten times the size of Kharjiiswho fought and fell with the battle cry ‘Paradise’ ‘Paradise on
their lips. With their deaths, some of the spirit in the Caliph’s army also died as the heroes of the battle of Camel and Siffin
also lay among the dead. Hazrat Ali’s troops insisted on going back to garrison cities before they could contemplate the
invasion of Syria. Hazrat Ali was left with no choice and when later, he issued summons for war, the response was so muted
that he had to abandon any thought of an offensive campaign that year.
The two oaths and Hazrat Ali’s R.A martyrdom
In year 660, a year of two oaths: first, A Muslim army from the Syrian garrison toured the Arabian Peninsula, forcing the
inhabitants of Makkah and Madina and the people of Yemen to swear loyalty to Muawiya at the point of the sword. This was
speedily followed by a counter march by the men from the garrison of Kufawho though unable to intercept Muawiya’s army
supervised another oath of allegiance to the legitimate Caliph, Hazrat Ali. Eventually, the Islamic state was split as Muawiya
established his rule over Syria, Egypt, and Palestine whereas Hazrat Ali R.A as Caliph ruled Iraq, Arabia, Persia and Central Asia.
The incident of the two oaths of loyalty being imposed upon the Muslims disgusted many believers and also aroused an angry
reaction from three Kharijis, who at the conclusion of Hajj that year, met and vowed that they would act against this. In 661AD,
on the fortieth anniversary of the Prophet’s (P.B.U.H) migration to Madina, they would strike simultaneously and free Islam
by removing Hazrat Ali R.A Muawiya and Amr ibn al-Aas. The attacks were planned for Ramadan in the three great mosques
of Fustat, Damascus and Kufawhere they were assured that Amr did not lead the prayers, but the mosque’s Imam was
martyred by one powerful blow of the assassin’s sword. In Damascus Muawiya’s alert bodyguard observed unusualmovement
among the crowd and saved Muawiya R.A as he was in prayer. The Fourth Caliph of Islam Hazrat Ali R.A however, suffered a
6
mortal blow by Abdur Rehman ibn Muljim’s sword while in prayer at the mosque of Kufa, and died two days later at the age
of 63 He is buried in Najaf, in Iraq.
Administration
The whole period of Hazrat Ali’s R.A Khilafat passed in civil wars, so he had no time or chance to pay proper attention to
administration or conquest. He however, deserves credit for whatever he was able to achieve during his short Khilafat. Hazrat
Ali Administrated the state on the lines laid down by the pervious Khalifas without making any amendments to the rule and
regulations. For example, when the Jews who had been banished from Hijaz to Najran by Hazrat Umar wanted to come back,
he did not allow them and said, “Whose decision can be better than Umar”.
The division of the provinces remained the same as during the time of Hazrat Umar, with few expectations. First, the capital
was changed from Madinah to Kufah. Secondly, the officers and governors were changed. Hazrat Ali paid special attention to
army requirements. Many cantonments and fortresses were built during his Khilafat. He was very strict in safeguarding the
state treasury. Hazrat Ali kept a strict watch on his officers who administrated justice. He would check the goods to be sold
and their price in the market. He was very particular in taking care of non-Muslims.
O/N 2015
3 (a) ‘Ali’s policy of changing the governors appointed by ‘Uthman led to a lot of problems for
him. Outline:
(i) His reasons for making these changes;
(ii) The effects of his policy. [10]
Marking Scheme:
(i)- Ali, upon assuming the caliphate, dismissed all the governors appointed by ‘Uthman despite the advice of some of his
companions not to do so until he had established himself as the caliph and the political unrest of the time had settled down.
Candidates, as the question asks, will need to say why ‘Ali felt he had to change the previously appointed governors quickly
and here they could say that one of the major charges levelled against ‘Uthman was that he had appointed inefficient relatives
as governors. Whether this allegation was true or false is another debate.
(ii)-The consequences of this action was however, that Mu’awiya who was the governor of Syria and a cousin of ‘Uthman,
refused to leave his post and accept ‘Ali as the caliph until ‘Uthman’s assassins were punished. This demand of Mu’awiya led
to unrest and the formation of different groups even within ‘Ali’s core supporters, as Talha and Zubayr who had initially sided
with ‘Ali turned against him. The battles of Camel and Siffin ensued and the candidates could give a brief account of them
and what their outcome meant for ‘Ali. The above is a guidance of what could be expected in the answer.
Answer:
(i)Change of Governors and its reasons:
On becoming caliph, Ali felt it necessary to change the governors appointed by HazratUsman ,in the interest of the Islamic
state. Though he was advised by many of his friends not to do so. He appointed Suhail bin hanif as the governor of Syria,
Sa’ad bin Ubadah as the governor of Egypt, Ummara bin shahab as the governor of kufa, Usman bin hanif as the governor
of basra and Abdullah bin Abbas as the governor of Yemen.
There were several important reasons behind this action. Firstly, one of the main allegations against usman was that he had
appointed inefficient relatives as governors, whether this allegation was true or false is another debate. Moreover the people
who had elected Ali were Usman’s adversaries and they demanded for an immediate change of governors, and Ali could not
refuse them. Ali also thought it important to change them in order to establish his position as caliph of the Islamic state. Lastly,
it was important for him to change usman’s relatives because they would have started taking revenge on their own which
could have led to further chaos ad unrest.
(ii)Effects of change of Governors:
7
As a result of this policy Ali had to face resistance, as Muawiya bin Abu Sufyan
refused to accept him as caliph and did not step down from the governorship, he also alleged Ali to be an accomplice in
Usman’s murder. This demand of Muawiyya led to unrest and formation of different groups even within Ali’s close supporters
as Talha and Zubair who had initially sided with Ali turned against him. Aisha, the Prophet’s widow, who was in Makkah,
openly denounced him, and was joined by the two companions, Talha and Zubair. They demanded that Hazrat Usman’s
murderers should be brought to justice. With a few hundred fighting men, they set out for Iraq in the hope of finding more
supporters, and Hazrat Ali was forced to pursue them. The two sides met near Basra and attempted to settle their differences
peacefully. But extremist supporters among them provoked a fight, and this grew into a battle around the camel which carried
Hazrat Aisha. The Battle of the Camel took place 656AD. Talha and Zubair were killed, and after a defeat, Aisha was conducted
back to Madina, with her brother Muhammad bin Abu Bakr. Ali now moved his headquarters to Kufa, where his support was
strongest.
Ali’s differences with Muawiya came to a climax when Muawiya insisted that Usman had been killed unjustly and
so his murderers should be punished. He moved against the Caliph, and the two forces met at Siffin in 37AH/657 AD. The
fighting proved indecisive for many days; then when Muawiya’s side seemed to be losing, he was advised by Amr bin Aas to
order his soldiers to fix Qurans to their lances, indicating that the outcome should be decided not by warfare, but by consulting
Allah’s Word. Ali was persuaded to accept, and arrangements were made for an arbitrator from each side to decide the rights
and wrongs of the case.
Abu Musa Ashari represented Hazrat Ali and Amr bin Aas represented Muawiya. It was decided that if they agreed
that Usman had acted against the teachings of the Divine Law, then his killing would be just and his assassins would go
unpunished; but if he had acted in accordance with the law, then his killers would be seen as criminals and Muawiya would
be right to demand their punishment.
4(b) What in your opinion was the most serious consequence of the outcome of the arbitration during the rest
of ‘Ali’s reign? [4]
• the failure of the arbitration led to a weakening of ‘Ali’s position;
• a series of events unrolled after the arbitration e.g. ‘Ali was preparing to fight the Syrians the Kharijites
fought him which demoralised his army even more so that they refused to proceed to Syria which made
Mu’awiya even more bold leading to his takeover of Egypt.
• The fall of Egypt led to frequent rebellions.
• whilst on the other hand Mu’awiya’s strengthened which led to the empire being divided between ‘Ali and
Mu’awiya.
Caliphs as Role models

O/N 2012
3 (a) Write about how the four Rightly Guided Caliphs are role models for leaders today.
O/N 2013
3 (a) Write about how the four Rightly Guided Caliphs ruled during their caliphates in accordance
with Islamic values. [10]
O/N 2017
4(a) Outline the characteristics of the caliphates of all four Rightly Guided Caliphs which make
them an example of leadership for Muslim rulers. [10]
Marking scheme:
Candidates could write about some of the following:
8
• They did not think of themselves as above the common man. Candidates could write from the famous speech
made by Abu Bakr on his election as the first caliph. Also they could write about how the other caliphs were elected,
e.g. Abu Bakr nominated Umar and since there was no opposition to him all the companions took allegiance on his
hand. On his death bed he appointed a panel of six to choose the next caliph. Ali too was elected by the Muslims in
the mosque of the Prophet. These elections show that leadership or caliphate was not a hereditary concept in Islam
and a form of democracy was practised.
• They consulted the majlis e shura in all affairs of the state.
• Everyone was free to express their opinion and criticise the caliph.
• The caliphs were available to all and at all times.
• The judiciary was independent and no one was above the law.
• The bait ul maal was public property and was so treated by the caliphs. Examples to all or some of the points given
above could be given by the candidates to show how the caliphs were examples of leadership, not only to the people
of their age, but to today’s leaders as well.
Answer:
• The caliphs were chosen by Shura and general consensus of the Muslims. They did not think of themselves above a
common man. It immediately established democracy and proves that there is no place for dictatorship in Muslim
countries.Abu Bakr was elected by the consensus of the majority of Muslims first at Saqifabani Saida ans later in Masjid
Nabwi.After being elected he addressed the people in these words:
“ O people! I have been elected as your Trustee, although I am no better than anyone of you. help me, If I am right.
If I am misguided, set me right. Obey me as long as I obey Allah and His Prophet; When I disobey Him and His
Prophet, then obey me not. The weakest among you is powerful in my eyes, until I do not get him his due. The most
powerful among you is the weakest in my eyes, until I do not make him pay due rights to others”.
• Before his death, he nominated ‘Umar and as there was no opposition to him he was elected. Before his death,
Umar(R.A) appointed a panel of six men to select a Caliph from amongst themselves. Uthman was elected by this
panel after a general Bai’t(Pledge of loyalty) took place in the mosque. Ali (R.A) was approached by the rebels to be
the Caliph. At first he declined but later when he accepted on persuasion of the companions, he decided to put the
matter before the Muslims in the Mosque of the Prophet and was elected by them. These examples go to show that
leadership or caliphate is not a hereditary concept in Islam. And if it wasn’t practised by the Rightly Guided Caliphs,
surely there is no place for it in today’s democratic world.
• The Caliph was the head of the state and followed the Qur’an and Sunnah of the Prophet (SAW) strictly, in case both
the Quran and Sunnah were silent he referred to the consent of eminent companions and he also given his own verdict
based on the Quran and Sunnah. The Caliph had to perform some religious duties like leading the congregational
prayers; the Caliph was commander in-chief of the Muslim army.
• The Caliphs consulted Majlis Shura in all affairs of the State. Majlis Shura was the council of advisors. It consisted of
eminent companions of the Prophet Muhammad (SAW). Everybody in the council was free to express his opinion.
• Every Muslim was free to express his opinion and criticize the Caliph. During the reign of Umar(R.A). Once an old lady
asked him how come he made a shirt from a piece of cloth from the Baitul-ul- Mal , while the piece was not long
enough for others to make a shirt out of it, Umar (R.A) replied that his son gave him his share.
Once, Caliph ‘Umar thought of fixing the upper limit of the amount of dower as had received complaints from young men who
were asked to pay huge amounts of dower to the women for marriage. He was stopped to do so by a woman, who said,” O
‘Umar who are you to put restrictions on our right which Allah has granted to us? Have you not read verse 20 of Surah an-
Nisaa.”(Bakhari) Instead of getting annoyed, the Caliph thanked God that there were such people in Ummah who would
correct him if he went wrong.
9
• The Caliph was available to everyone at all time. Umar (R.A) forbad the governors to keep watchmen at their houses
so that everybody could see them freely and could put his problems before them. HazratUsman used to hear public
complaints after Friday prayer. Hazrat Ali would roam the streets of Kufa to know the condition of his people.
• Bait-ul- Maal or the treasury was a public property and not a personal property of the Caliph. They considered it as
trust of the Muslims and never spent a single dirham on themselves. Abu Bakr, Umar and Ali (R.A) only took the
amount of salary from the Bait-ul-mal which was sufficient for the common man. Uthman never took anything from
Baitul-mal. Umar said, “Nothing in Halal for me and for my family from Allah’s money except a dress from summer
and a dress for winter and a salary equal to the income of an average Quraishi. I am no more than an ordinary Muslim
amongst you.” Abu Bakr (R.A) asked his wife at the time of his death to sell his property and pay back the money he
took from Bait-ul-maal as his salary.
• The judiciary was independent. The Caliph did not consider himself above ordinary person. The Qadi was free to give
decision. Once a woman brought a claim against the Caliph Umar . When ‘Umar appeared on trial before the judge,
the judge stood up as a sign of respect toward him. ‘Umar reprimanded him, saying, “This is the first act of injustice
you did to these women!”
During his Caliphate, ‘Ali (R.A) lost his armor and he saw a Jew selling the armor in the market, he did not take the
armor, but took the case to the court. He brought his son Hassan as a witness in support of this case. The judge rejected
the complaint as he did not consider the evidence of any relative as reliable. Whenever Ali (R.A) appeared before the
Qadi, he did not allow the Qadi to pay undue respect to him and asked him to treat him as a common man.
• No one was above law all were treated alike. During the caliphate of Umar(R.A), a famous chief of Syria from a royal
rank embraced Islam and while he was performing circumambulation around the Ka’bah , the hem of his mantle fell
and came under the feet of another circumambulator. Jabalah at once slapped him on the face. The victim retaliated
and Jabalah complained to the caliph. Upon hearing the complaint, the caliph Umar said, ‘you have received the
punishment of what you have done.’ Jabalah was amazed at the reply and said ‘I belong to high class family, if anyone
acts rudely against us, he is punished with death. The Caliph Umar replied that it was an un Islamic practice. Islam
equalizes all ranks and everyone is equal before law. Jabala furiously replied, “If Islam is a system in which there is no
distinction between high and common people, I abjure it.”
• During the caliphate of Umar (R.A) “a Syrian cultivator complained that the army had trampled down his crops, and
the caliph at once ordered for the payment of the ten thousand dirhams to him as compensation out of the Bait-ul-
mal.”
• The rights of life, honour and property of Muslims and the Zimmis were considered to be the same. During the
Khilafat of Hazrat Ali, a Muslim killed a Zimmi. Hazrat Ali ordered the Muslim to be killed, but the brother of the
murdered person pardoned him. Hazrat Abu Bakr and Hazrat Usman fixed the blood money of a Zimmi equal to that
of a Muslim.The religious freedom which these people enjoyed can be judged from an event that took place During
the Khilafat of Hazrat Umar who invited his slave to accept Islam and quoted the Quranic verse: “Let there be no
compulsion in religion.” (2:256)
The poor and disabled Zimmis were not only exempt from paying Jizya (a tax taken from non-Muslim living in a Muslim
State) but a stipend was fixed for them from the state treasury.

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1

(a) Main Teachings : [2] marks

(a) Main Teachings : [2] marks

Stages of compilation of Hadith

Answer (Learn and write)

After Prophet’s (pbuh) Death:

a) Main teachings: [2] Marks

(a) Main Teachings : [2] marks

Stages of compilation of Hadith

Successors of the Companions(Tabe’een)

Successors of the Successors

Answer (Learn and write)

• Main Teachings : [2] marks

• Action : [2] marks

(a)Main Teachings : [2] marks

Need to compile the Hadiths

O/N 2019 (22)

Answer (Learn and write):

(a) Main Teachings : [2] marks

(a) Main Teachings : [2] marks

Methods to check the authenticity of Hadith

M/J 2014 (21)

(a) Main Teachings : [2] marks

(b) Action: [2] marks

(a) Main teachings: [2] marks

Hadith as a source of Guidance / Islamic law

Relationship between Quran and Hadith

Answer (Learn and write)

3) Hadiths explain Qur’anic verses e.g. God says in the Qur’an:

Syllabus (Grand Test)

(a)Main Teachings (2 Marks)

(a ) Main Teachings: [2 marks]

(a) Teaching [2 Marks]

(a) Teachings : [2] marks

Answer (Learn and write):

(a) Main teaching: [2] marks

(a) Main Teachings (2 Marks)

(a) Main Teachings [2] marks

(a) Main Teachings [2] Marks

Belief in Divine Books

The Injil (Gospel) sent to Isa (Jesus) and

Belief in Allah’s Predestination and Decree

Belief in Resurrection and Last Day

(a) Main Teachings [2] Marks

Main Teachings: [2] Marks

Significance of the shahada

Spiritual and individual importance of Prayer

Answer (Learn and write)

The Friday sermons include:

4(a) Write about the following:

• While prostrating (sujood)

• Muslims sometimes withdraw to mosques for the conclusion of Ramadan

Benefits / importance of Fasting

M/J 2019 (21)

Commodity Nisab Rate

• Sadaqah-ul-Fitr is an obligatory charity given on the completion of the month of Ramazan.

Zakat cannot be paid to

The main differences between Hajj and Umra

(ii) prohibitions of Ihram