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History and importance of Quran

Call to Prophethood / First Revelation
With age and growing understanding Hazrat Muhammad (P.B.U.H) became more aware of the corrupt society around him and it disturbed him greatly. He could
not believe the polytheistic ideas of the pagans of Makkah and often thought of God of his forefathers, Ibrahim and Ismail. He realized that there is a force of
truth beyond this world which must have power and control over the whole universe.
A few years before the conferment of prophethood, he became more and more fond of solitude. He started retiring for days with a supply of dates, oatmeal and
water into a cave in a mountain (Jabal e Noor) outside Makkah, known as cave of Hira. There he pondered and mediated over the condition of his people. These
spells of loneliness and mediation became more frequent as he approached the age of forty.
When he was then forty years old, one day towards the end of Ramadan(27th) in 610 AD, he was in the cave of Hira, when angel Jibrael appeared before him and
asked him to read. This was so sudden and unexpected that startled by the strange voice, he answered’ “I cannot read”. Then he felt that he was being hugged
and squeezed so hard that he thought that he would die of suffocation. He was then released and the request to read was repeated. “I cannot read”, said
Muhammad (P.B.U.H) again. The angel again hugged him and asked him to read. Muhammad (P.B.U.H) was afraid, so he asked: “What shall I read?” the angel
hugged him for the third time and then recited the following verses.
“Read in the name of your Lord and Cherisher, Who created. Created man, out of a (mere) clot of congealed blood. Proclaim! And your Lord is most
bountiful, He who taught by (the use of) pen. Taught man that which he knew not” (96:1-5)
The Prophet Muhammad (P.B.U.H) could not refuse and recited these verses after the angel and the words were imprinted on his mind. This was the first revelation
and the beginning of Prophethood of Prophet Muhammad (P.B.U.H).
He was greatly shaken by this experience and he ran out of the cave. Suddenly, he heard a voice and raising his head in the sky, he saw the same angel in the sky
filling the whole horizon and saying: “O Muhammad (P.B.U.H) , you are the messenger of Allah and I am Jibrael.” Whichever way he looked, he saw the same
vision and heard the same voice. He stood there until the angel disappeared.
After the experience he rushed back home and narrated the incident to Hazrat Khadija fearing that something bad was going to befall him. She comforted him
and assured him that no harm could come to a man of his nature because he was so kind and generous to the poor and the orphans and that Allah would protect
him from all evils.
Then she went to her cousin Waraqa bin Naufal, who was a blind Christian scholar. After hearing what had happened to her husband in the cave of Hira, he said
that it was the angel Jibrael who had always brought revelations to previous messengers of God. He also informed her that he would face enmity and persecutions
by his own people. Hazrat Khadija returned and narrated all this to the Prophet pbuh and then took him to see Waraqa himself. Waraqa not only informed him of
the hardship he would face but alse foretold that he would be exiled from Makkah. When Prophet asked him about the unseen voices , he asked the Prophet pbuh
not to be afraid and to listen attentively.
2(b) What can Muslims today learn from the first revelation about the importance of reading and understanding the Qur’an? [4]
The first word, Iqra, is a command to read or learn. The Qur’an is the final revelation from God, and in it contains the guidance for humankind for all time. It is an
opportunity for Muslims to know what it is that God wants from them so they can act on what will be pleasing to God. For this it would be important to learn the
meaning of the Qur’an although there is also reward in reading it without knowing the meaning. Reading it with understanding could lead a person so have a
deeper connection with God.
2 (b) What does the Prophet’s first experience of revelation tell us about the nature of prophethood in Islam. [4]
The Prophet’s first experience of revelation in the cave of Hira helps us to understand the concept of prophet hood in Islam. It shows that Allah chose
prophets according to His own will which means that it was predestined and could not be attained by personal efforts. It was given without warning and
often through miraculous events at the time of calling which caused confusion and fear. For example, Prophet Muhammad got afraid when he was
squeezed by angel Jibrael. Similarly , Hazrat Musa got confused when God addressed him for the first time. This fear and confusion shows that the
prophets were chosen from mankind. This event also shows that Jibrael acted as a link between God and Prophets.

Revelation of Quran (610AD – 632AD)

As Prophet (pbuh) approached the age of 40, he started retiring in the cave of Hira outside Makkah. One day angel Jibrail app eared before him and asked
him to read. This was repeated thrice after which the Angel recited the following five verses of Sura Alaq also known as Sura Iqra,
“Read in the name of your Lord and Cherisher who created, created man out of a clot of congealed blood. Proclaim and your Lord is the most
bountiful. He who taught by the pen. Taught man that which he knew not.” (96:1-5)
This was the first revelation and the beginning of Prophet hood of Hazrat Muhammad (pbuh). From this time onwards, that is 610 A.D, he continued to
receive revelations throughout the rest of his life for a period of 22 years 5 months and 14 days.
After the first revelation, sura al-‘Alaq, revelation stopped for a period of 06 months which caused the Prophet to worry. This interval is known as “fatrah
tul wahi”. Once they started again they came strongly and frequently.
They were not within his control, he had no idea when they were coming and they were safeguarded by God. The Quran says, “Move not your tongue with
it, (O Muhammad), to hasten with recitation of the Quran. Indeed upon us is its collection and its recitation. So when we have recited it (through
Jabriel), then follow its recitation. Then upon us is its clarification (to you)” (Al Qiyamah 75:16-19)
When a revelation came, the Holy Prophet (pbuh) experienced different sensations. He heard ringing sounds, he perspired in the cold; he became so heavy
that the animal he was riding on and his companions could feel the weight of his body. Angel Jibrail would also come in human form in the appearance of
Prophet’s companion Dahya Qalbi. A few times the Prophet saw the Angel in his original form, e.g. on the night journey (sura Najm). The most difficult was
when they came as the ringing of a bell, and this would weigh down on him, so much so that his camel could not withstand the weight.
He also received revelation in dreams. He also received revelation directly from God during the night journey(Last 2 verses of surah Baqarah).
When a companion once asked of Prophet (pbuh) how a revelation comes to him, he replied,
“It comes to me sometimes as the ringing of a bell and this is hardest on me, then he leaves me and I remember from him what he says and sometimes
the Angel comes in the shape of a man and he talks to me and I remember what he says.”
Hazrat Aisha reports, ‘‘ I saw revelations coming down upon him in the severest cold and when that condition was over, perspiration ran down his
forehead.’’
Harith bin Hisham relates that once he was sitting with his leg under the leg of the Prophet. A revelation came at that moment and he felt his leg would crush
under the weight.
Zayd bin Thabit, one of the chief scribes relates: " When the revelation came to him he felt intense heat and drops of perspiration used to roll down his
body like pearls. When this state was over I used to fetch a shoulder bone or a piece of something else. He used to go on dictating and I used to write it
down. When I finished writing the sheer weight of transcription gave me the feeling that my leg would break and I would not b e able to walk anymore
….."
He received revelations as divine instructions on all important occasions of life. Revelations received in Makkah during 610 to 622 are known as Makkan
surahs. These are generally brief and are related to articles of faith. e.g oneness of Allah, life after death etc. they also talk about the opposition of the
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unbelievers and the language used is stronger. Throughout all the years of persecutions and hardships in Makah, Prophet (pbuh) received revelations which
not only consoled and comforted him but also his followers e.g. Sura al Duha and Surah al Kauther etc.
In 622 A.D Prophet and his followers migrated to Madina when he was instructed through revelation. During migration he was reassured of divine help
when Abu Bakr was worried in the cave of Thawr(Saur). “For Allah did indeed help him, when the unbelievers drove him out: he had no more than one
companion the two were in the cave and he said to his companion, have no fear, for Allah is with us” (9:40).
The surahs received during 622AD to 632AD are known as Madni surahs. This includes verses which were revealed during the battles, as well as those
revealed in Makah and Arafat during and after the farewell Pilgrimage. They contain social, economic, political, criminal as well as spiritual laws that are
important for the organization and development of Islamic State. These surahs are generally lengthy.
In 624 A.D Prophet (pbuh) received a revelation in which the permission of fighting was given in these words, “Fight in the cause of Allah against those who fight
you.” (2:190)
He continued to receive revelations till his farewell pilgrimage in 631A.D. The last revelation received by him was in the plain of Arafat after he performed
Hajj and delivered the sermon:
“This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.” (5:3)
The Quran was revealed in portions but it did not remain long in that condition as it was simultaneously recorded by the Scribes.
2.(b) What was the significance of the Prophet being given the revelation by word rather than in writing? [4]
the Arabs at the time had an oral tradition and it was in keeping with that. As people committed things to memory it was a more reliable way of ensuring
the Qur’an’s preservation.
Had it been delivered in a book, it would have been harder to check if any changes had been made.
If the Prophet had been given it in written form, he would not have been able to read or write it, and because of this the oral revelation allowed the
message to be memorised by him and committed to heart, again ensuring there were no errors. It is significant because the Qur’an is primarily a book of
worship, in a vocative tone, rather than a legal written guide.
2(b) The Qur’an was revealed in parts over a number of years. Why was this important? [4]
(b) Explain the significance of Quran being revealed over a period of time. [4]
Had the Quran been revealed as a whole to Muhammad (pbuh) it would have been too heavy for him to carry the burden. God says in the Qur’an, “If We
had sent down this Qur'an upon a mountain, you would have seen it humbled and coming apart from fear of Allah .” (59.21)
God was taking care of the Prophet (pbuh) and his followers by revealing it in parts, as it was sent to strengthen hearts, which could be done due to the
partial revelations.
God also sent it in this way to allow the Prophet (pbuh) and the early Muslims to ponder over its meanings and have time to implement the teachings in
their lives.
It was also sent in parts in response to the needs of different situations and times.
Preservation of Quran during Prophet’s lifetime:
The Holy Quran started to be revealed in 610 AD and continued for a period of 22 years 5 months and 14 days . The Quran was revealed in portions but it
did not remain long in that condition. Though it could not be completed until the last verse was revealed, it was never without some form of arrangement
and every verse and chapter was given its place in the Book.
Whenever, a revelation was received by the Prophet (P.B.U.H) he would summon one of his literate companions and dictate the text to him. He would then
ask him to read what he had written. This was to ensure perfect accuracy. He would also ask them to memorize the verses in order to recite them in their
daily prayers. Zaid bin Thabit says, “The Prophet(pbuh) used to go on dictating and I used to write it down. When I finished writing, he would say, 'Read!'
and I would read it back to him. If there was an omission or error he used to correct it and then let it be brought before the people."
The Quran was written on thin and flat tablets of stone, wood, branches of palm trees, bones of camels and goats and on piece of leather etc.
The verse and chapters of the holy Quran were not compiled in the order of revelation, for example, the first five verses of Surah Alaq are the first in order
of revelation, but they are placed in the 96th chapter whereas, the chapters which appear at the beginning of the Quran were revealed at Madinah after the
Prophet (P.B.U.H) migration. The arrangement of different verses and chapters of the Quran was done under the guidance of Haz rat Jibrail. According to
Hazrat Usman every portion of Quran was written down and given its specified place at the command of the Prophet (P.B.U.H). It was customary with the
messenger of Allah that when verses of different chapters were revealed to him or when any chapter was revealed, he would call one of his scribes and say
to him “Write this verse in the chapter where such and such verse occurs.” (Ahmad)
The Quran did exist in the written form but no complete copy of it existed at the time, nor could such a copy be made while the Prophet (P.B.U.H) was alive
and still receiving revelations. The whole Quran in one arrangement was safely preserved in the memories of the reciters. It was the practice of the Holy
Prophet (P.B.U.H) to recite loudly the text of the Quran, revealed so far every year, during the month of Ramazan. Those companions who had written it
down would bring out their manuscripts and compare it with the version of the Holy Prophet (P.B.U.H) so that they could check the text and order of the
chapter. In the last year of his life, a few months before his death, the Holy Prophet (P.B.U.H) read out the complete text of the Quran twice. In this way, the
Divine Message was recorded in scriptural from and learnt by heart to be preserved for the coming generations.
Compilation of Quran
Hazrat Abu Bakr (R.A)
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 360 companions who had committed the Holy Quran to
memory [Huffaz] were martyred in that battle known as the battle of Yamama. 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.
He applied the following careful methods for accepting any verse or surah.
He 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 only accepted those verses which were in
the dialect of Quraish. 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).
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The script prepared by Zaid Bin Sabit was named “Mushaf” by Abdullah bin Masood. It remained with Abu Bakr and after his death was transferred to the
custody of Hazrat Umar, the second Khalifa, who gave it to Hazrat Hafsa, a widow of the Holy Prophet (P.B.U.H). This copy of the Quran came to be known
as Mushaf al –Hafsa i.e Hafsa’s copy of Holy Book.
Hazrat Usman (R.A)
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 04 copies of the Quran from the original
text in four months. 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. Hazrat Hafsa’s copy was returned to her after the completion of the task.
The Quran was read out loudly from the beginning to the end in the Prophet’s (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 futur e 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. He 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. This means that he brought the Muslims to a uniform reading of the Quran.
2(b) Why did these caliphs think it was important to make a compilation of the Qur’an? [4]
(b) ‘The Qur’an should not have been compiled in written form because it did not take place during the Prophet’s lifetime.’ Agree or
disagree with this statement, giving reasons for your answer. [4]
I disagree with this statement as compilation of Quran was not against the teachings of Quran and the Prophet pbuh.
Abu Bakr came to see at the suggestion of Umar that the Qur’an could not be kept in memories alone. Although the Prophet had not made a written compilation,
Abu Bakr realised that this would have to be done if the authentic Qur’an was to be preserved for the guidance of the future generations otherwise it would be
lost or corrupted like the previous divine books. Uthman realised that the original message might be lost. If different versions were allowed to exist the original
meaning might no longer survive. Muslims would not have a single source of guidance. Rival interpretations might break the unity of the community. Only the
original revelation given to the Prophet could preserve unity.
2. (b) What is the significance to Muslims today of having the Quran in the form of a Book? [4]
2 (b) How does the Qur’an in written form help Muslims around the world? [4]
Having the Qur’an in book form ensures a standard copy which lessens the likelihood of it being reproduced with mistakes. If the Qur’an had not been collected
into book form, parts may have been lost. It also suggests unity between Muslims, e.g. they use the same book, they read it in its original language even if that
language is not their own. The practical benefits include that copies can be carried by individuals, and referred to with ease. Even those who do not speak Arabic
can read it and get the rewards. The availability of the written form of the Qur’an digitally, gives easy access to Muslims.
(b) ‘Memorising the Qur’an is no longer important because the Qur’an is preserved as a book.’ Discuss whether you agree or disagree
with this statement, giving reasons for your answer. [4]
I disagree with the statement.
It is still necessary to memorise the Qur’an as this was the traditional way of ensuring that there are no inaccuracies in the Qur’an, whereas it is possible
that some printed copies could contain errors.
Memorizing the Quran as an act of devotion will be rewarded in the afterlife. the Messenger of Allah – PBUH – said: “The one who memorized the Quran
shall come on the Day of Judgment and the Quran says: 'O Lord! reward him.”
It will constantly purify our spirit. We are continuously interact with Allah, our Creator, and there is no greater way than via His
words.
One who memorizes Quran by heart may enjoy reading it anywhere even he does not have the book or has a chance to sit.
Moreover, Prayers, especially the obligatory, need Muslim to have some verses memorized by heart. So whatever Muslim is praying like Imam, or one of the
group behind the Imam, or even alone, he would need something of the Quran which is memorized to establish his prayers.
Quran as a source of Islamic Law/Legal Thinking/ Guidance
Islam is built on the foundation of faith. Allah’s will is the primary source of law in a Muslim society. The Quran is the most reliable source of legal thinking in
Islam, as it says, “Verily this Quran guides to which is most right” (17:9)
It contains a set of legal commands which are the basis of Islamic law and which concern the life of human being in every detail. “Blessed is He Who sent down
the Criterion to His servant, that it may be an admonition to all creatures” (25:1)
It deals with the institutions such as marriage or divorce. Emphasis is laid on behavior towards women, orphans, relatives, slaves, and dependants. It also
provides guidance about laws of inheritance.

The following examples illustrate the role of Quran as a source of guidance and legal thinking in Islam.
1. In matters of religion the Quran talks about the pillars of Islam for example, it says, “And establish regular prayer and give the charity tax, and bow
down your heads with those who bow down.” [2:43]
2. The Quran lays down rules related to Muslims social life. It lays down commands to decide the matters with justice, not to offer bribe and to give full
weight and measures.
“Give full measure when you measure and weigh with the balance that is straight” (17:35)
3. There are penal laws concerning false accusations, blood money and retaliation. The Quran lays down a simple rule as a punishment for crimes. It
says,
“We ordained therein for them, Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth and wounds equal for equal.” (5:45)
4. The Quran also commands Muslims to stay away from un-Islamic practices i.e drinking wine, playing games of chance, charging interest etc.
“O you who believe! Intoxicants and gambling, sacrificing of stones and arrows are all Satan’s handiwork, show restraint to them so
that you may prosper” (5:90)
5. Contracts are safeguarded by the command to put them in writing, to fulfill one’s undertaking to return a trust or deposit and not eat up the property
of orphans.
“Those who unjustly eat up the property of orphans, eat up a fire into their own bodies”
(4:10)
6. Quran also explain us the difference between Haram and Halal and forbids the Muslims from eating anything on which Allah’s name has not been
pronounced. The Quran says,
“Lawful unto you are all four footed animals with the exception named”. (5:1)
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` All other sources of Islamic law, which is Hadith, ijma and Qiyas depend upon it for their acceptance and justification. They can only be used when
Quran is silent on an issue and they never contradict it. However, the Quran does not sometime give the practical guidance which can be obtained from the
Sunnah. Thus the Quran and Sunnah are called the primary source of law.
Relationship between Quran and Hadith(Sunnah)
 M/J 2009, O/N 2015, M/J2018
 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, M/J 2014, O/N 2017
 2 (a) Write about the way in which the two primary sources of Islamic legal thinking are used. [10]
Answer:
The Qur’an is the foremost authority in Islamic Law as it is the word of God. It contains the main teachings and guidance for humankind about Islam, in
matters of faith and worship, rulings relating to what is right and wrong, family life, etc. It is considered as the final message sent by God, so it is therefore complete
in its teaching and guidance. It is also protected by God and so is unchangeable in its teachings and rulings: ‘We have, without doubt, sent down the Message; and
We will assuredly guard it (from corruption).’ [Sura 15.9]. Therefore, it cannot be questioned or contradicted by the other sources. The Sunna is the Prophet’s
example and is recorded in the Hadith. The Prophet (pbuh) was said by Ai’sha to be a ‘walking Qur’an’ and said, “Verily, the character of the Prophet of Allah was
the Qur’an.” Qur’an and Hadith are interlinked so are the two main (primary) sources. Used together they identify the main principles of morality and action.
Therefore, they are the authority for the foundation of legal matters.
From the earliest times, Muslims usually refer to the practice of the Prophet when they wanted to know exactly how to reach a decision. The hadiths
were always regarded as important source of teaching alongside the Quran. Allah says,
“So take what the Messenger gives you, and refrain from what he prohibits you.”.” [59:7]
The Prophet (pbuh) said:
“Behold I have been given the Book and a similar thing (Sunnah) along with that.”
Particularly among legal experts they became acknowledged as a source which was second only to the Quran itself. In fact, it was agreed that the divine
revelation from Allah and the words and actions of the Prophet Muhammad were so closely related, that what the Quran stated in general terms could be further
explained by referring to the Holy Prophet’s ahadith.

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 establisg regular daily prayerand 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]
Here Qur’an stresses the need to offer prayers but it is the Hadith/Sunna of the Prophet (pbuh) that tells Muslims how to per form salat and what to read in it.
Prophet said, “Pray as you see me offering prayer.”
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. In penal law related to theft the Qur’an says,

‘As for the thief both male and female cut off their hands’.(5:38) But it is not explained, how much of the hand needs to be cut off? Which hand, the left or the
right is to be cut off? The Prophet (pbuh) explained the verse on theft saying, “the right hand up to the wrist is to be cut off.”

3. 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.”

4. 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-Muslim, nor a non-Muslim may inherit from a Muslim.”

These examples show that Hadiths contain tafsir which are invaluable guides to key verses in the Quran, and help Muslims understand the words of their creator
better, thus enables them to live their lives in accordance with the tenets of Islam.

Ijma
Meaning and Justification:
According to the principles of Islamic law, ijma is the third source. The word ijma means “consensus” or “unanimous agreement”. It should be referred to
only when there is no clear teaching in the Quran or Sunna.
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 of Ijma:
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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) is 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. More recently, scholars deemed IVF as permissible, despite it being a very invasive procedure, although restrictions were
also made regarding the donors who should only be the married couple seeking to have children. This is significant for Muslim s now, as there are many couples
who are not able to conceive naturally, and it offers them a chance to have a family without feeling that they are going against their religious beliefs.

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 companions of Madina; yet others that they should be
the Rightly Guided Caliphs. Shi’i Muslims claim that they should be the descendants of the Holy Prophet (Imams), while others said that they should be the legal
scholars of any generation.
Examples from Quran (Paper 01)
• Regarding inheritance the Quran says,
o “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]
o 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.
Examples From Hadith [Paper 01,02]
• 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 [Paper 02]
Compilation of the Qur’an.
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.
Tarawih Prayers in congregation
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.
Two Adhan of Jum’ah.
During the time of Prophet (p.b.u.h.) there was only one Adhan for Jum’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 Adh’an should be given.
Conclusion
These examples show that ijma can be regarded as a continuation of the divine teaching for legal and practical purposes. It was always
safeguarded by the agreement of leading Muslims or of experts who could say whether or not a principle was in harmony with the Quran and
Sunnah.
Qiyas [Analogy]
Meaning
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 from Quran
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.
Justification from Hadith
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 therein?” the Prophet asked him.
“According to the Sunnah of the Prophet,” he answered.
“And if you find nothing therein? The Prophet pbuh asked.
“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.”
Method
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)
 6
o The new matter in question (far’, branch)
o The linking cause that connects them (‘illa).
o By relating these together it is possible to arrive at the new judgement, the hukm.
Examples
Quran
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.
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)
Hadith (Paper 02)
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.

Qur’an with the other three sources

O/N 2018
2(a) Write an account of how the four sources of Islamic Law are used together.[10]
• The Quran is the only revealed Book of God which is protected by God Himself. It is the fountain head not only of Islamic religion but also of Islamic law. It is
not in the form of any definite codes, but in all matters with which it deals, it is the primary and final authority.
Allah says in the Holy Quran that,
“(It is) an exposition of that which is decreed for mankind.”[10:37]
The Holy Quran lays down the basic law, and Muslims are enjoined to decide all the disputes in accordance with the law as laid therein. Some verses of the Holy
Quran on this point are,
“We have sent down to you the Book of Truth, so that you may judge between men according to law as laid down by God.” [4:105]
All other sources of law depend upon it for their authenticity and none of them ever contradict it.
• Sunnah of the Prophet is the second primary source of Islamic law. From the earliest times, Muslims usually refer to the practice of the Prophet when they
wanted to know exactly how to reach a decision. The ahadith were always regarded as important source of teaching alongside the Quran.
There are many verses in the Holy Quran which justify Hadith as a source of Islamic Law. Some of these are:
“So take what the Messenger gives you, and refrain from what he prohibits you.”.” [59:7]
The Prophet (pbuh) declared:
“Behold I have been given the Book and a similar thing (Sunnah) along with that.”
Particularly among legal experts they became acknowledged as a source which was second only to the Quran itself.
As all Muslims know, the Quran teaches that Muslims must pay Zakat, the charity tax. This is usually mentioned in the Quran together with Salat, as an activity of
sincere believers.
“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 Hadith of the Holy Prophet:
the Messenger of Allah said:“No charity tax is due on property mounting to less than five Uqiya, and no charity tax is due on fewer than five camels,
and there is no charity tax on fewer than five Wasq.”
Ahadith such as this helped legal experts to give advice to Muslims about how the teachings in the Quran Zakat should be obeyed.
When neither of the primary sources offer answers, then ijma’ and qiyas can be used. These are used mainly for issues that did not arise at the time of the
Prophet.

• According to the principles of Islamic law, ijma is the third source. The word ijma means “consensus” or “unanimous agreement”. It should be referred
to only when there is no clear teaching in the Quran or Sunna.
“You are the best of people evolved for mankind, enjoining what is right forbidding what is wrong and believing in Allah.” [3:110]
This and other verses 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).Ijma is used to interpret and explain the teachings of Quran when Hadith is also silent on that issue,for example;
If a father has died before his son, when the son himself dies the grandfather shares in the son’s estate, together with other relatives.
It is based on the Quranic injunction:
“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]
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. This example shows that
ijma can be regarded as a continuation of the divine teaching for legal and practical purposes. some issues they have to deal with have been, at the time of
the caliphs, the compiling of the Qur’an and more recently, the permissibility of IVF for married Muslim couples who do not have children.
• 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.
 7
This may be illustrated by the following example:
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.
It is important to say that the asl must always be a principle from the Quran (as in this example), the Sunnah or Consensus .It shows that the secondary sources
do not contradict the primary sources but rather use the primary sources as a basis for their answers.
2 (b) How important is the use of ijma’ or qiyas in Islamic law in present day situations? Give reasons for your answers.
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 such as smoking, using the internet, drugs, etc. It is important otherwise Muslims would not know how to react to these new issues.
2(b) Why do some legal Scholars reject the use of analogy (qiyas)? [4]
Qiyas is the fourth source of Islamic law according to sunni Muslims coming after Quran, Hadith and Ijma. It involves the comparison of an existing accepted
situation with a new one. Some Muslims especially Shia reject it because it involves a lot of individual opinion. Its decision may differ from one person to
another and therefore, cause unease for some Muslims e.g in the Quranic command about polygamy the qiyas of one person will be different from other due to
which a specific number cannot be decided for anyone. It does not have the same broad support of the community through communal agreement as other
three sources have.
2(b) How has the Qur’an, as a primary source of law, helped to unify Muslims over time? [4]
Muslims around the world believe in the Qur’an as the most fundamental source of guidance, revealed by God, hence unifying them as they all consult the Qur’an
for advice. The Qur’an provides the basis of Islamic Law making. That means that despite the growth of Islam and the number of Muslims from different countries
and cultures, they all believe in the Qur’an as the basis of faith and law-making which unifies them in terms of the main teachings they live by and laws they follow.
As the Qur’an has not changed over the years and was preserved at a very early stage and God has taken the responsibility to guard it, it has prevented many
disagreements and divisions in Muslims on different issues.

Themes of Quran
Allah in Himself
O/N 2013
2 (a) Using passages you have studied, write about the main teachings about God in the Qur’an. [10]
M/J 2017
2(a) Choose two from the following passages and write in detail about the various ways in which God describes in them how He is unique:
6.101–103, 42.4-5, 112, 41.37. [10]

The passages set for special study which represent the fundamental Quranic theme of ‘God in Himself’, give us the prefect kno wledge about God’s
personality, Oneness and attributes. In the first place these passages shed light on the concept of Tawhid. It is the first and the main principle of Islamic faith. It
means that Allah is the Supreme Being, Creator, Sustainer and Master of the Universe.
Surah Baqarah (2:255) also known as the Verse of Throne ( Ayat al Kursi) clearly mentions Tauhid (Oneness of God) “Allah, there is no god but He the
Living, the self-subsisting, Eternal.”
It tells us that Allah is a personality but His nature is sublime and far beyond our limited conception. He is the ultimate reality and free from all limitations
of time and space. “No slumber can seize him nor sleep…”
Throne (Kursi) is a symbol of authority. This tells us that He is the King ruling over all that exists. In everything is the working of God’s power, will and
authority. Quran says: “then He established himself on the throne” (10:3, 13:2)
Surah Anaam 6. 101-103
These verses of surah Anaam speak of the absolute unity and Authority of Allah over the entire universe, being the only Creator and Protector of everything .
Therefore, He alone is to be worshipped .Allah creates on His own without any help which shows that not only the Creation ,but the plan and means of creation
are all on account of His Will .Quran says “To Him is due to primal origin of the heavens and the earth.”
Since everything is creation of Allah, the question of His heaving a son does not arise. Allah, unlike humans, is free from all human attributes and far superior to
be in need to have children or spouse. “How can He have a son when he has no consort.”
It is further states that human vision does not comprehend Him, but He comprehends everything of the universe and nothing remains hidden from Him. Nothing
is conceived from Him. He watches us all the time and knows our intentions, “He created all things and He has full knowledge of all things.” Allah’s nature is so
subtle and far beyond our limited conception so as to be invisible to the physical eye and to be imperceptible to the senses. His presence can only be felt
through the manifestation of His creation and His total control over it.
Surah Fussilat 41.37
This passage speaks of the cosmic sign of the universe as the great signs of Allah’s lordship, authority, wisdom and power. These signs are not to be worshipped.
Instead, by pondering over them one can understand the reality of Allah’s Greatness and creative power. People have repeatedly been told in the Quran that
natural objects on earth and sley are creation of Allah with no power or authority .Night and day are not conflicting power but are both creations of Allah. Allah
is the sole cause and the source of all that exits and whatever exits is a sign of His creative power. The objectives in this verse is to express the glory of Allah and
His exclusive worthiness for worship in the minds of the human beings. This verse invites people to look over the wondrous creation of Allah and believe in Him.
Quran says, “Behold! In the creation of the heavens and earth and the alternation of night and day there are indeed signs for men of understanding”
The cycle of the night and day clearly points to the fact that sun and moon are not the objects of divine power, but are helpless and powerless objects . They are
moving according to the law of Almighty Allah . So Allah alone should be worshipped and not the things which he has created w hich are actually subservient to
His commands. Thus these passage reflect that Allah is unique in His attributes and power. He alone is worthy of worship and praise.
Surah ash Shura 42. 4-5
This passage highlights Allah’s total authority and ownership. All that is in the heaven and on the earth is the exclusive property of Allah and He has full authority
and controls to deal with it in any manner He wants. He is the Master and Owner of the earth and heavens and everything contained in them, in any form
whatsoever, and no one else has any part or share in His ownership, His attributes and His Power. It is said in Quran, “His are all things in the heavens and on
earth.”
Allah’s glory and praise is so majestic that even the magnificent heavens tremble before His Might and Splendour above them and are almost ready to burst
asunder by His glory . “The heavens are almost rent asunder from above them.” The angels, who are noble and pure beings glorify Allah. They look after the
 8
safety of all beings on earth and pray to Allah for their forgiveness .They reflect on one side on Allah’s glory and praise and on the other, to His forgiveness and
mercy.
As all humans beings are weak and are liable to err and sin , Allah has willed upon Himself the law of grace and mercy. Allah is forgiving and Merciful is clear
from the fact that people persist in transgressing His commands and rejecting His message, yet He mercifully goes on giving them respite so that they may
realize their mistakes and come to the right path. The Quran says, “He has inscribed for Himself (the rule of ) Mercy.”
Surah Ikhlas 112
The name of this sura is Ikhlas meaning “Purity of faith” which is core matter because faith in the absolute unity of Allah is the foundation of Islam. Allah is one,
without any hint of plurality, He has no one to share in His lordship, neither in His essence or His attributes. He is the only one to whom worship is due, all other
things or being are His creatures and in no way resemble Him are comparable to Him in rank, attributes work or power “Say, He is Allah, the one and only.”
Allah is Eternal and Immortal without beginning or end , not limited by time or place or circumstances. He is absolute no sustained or dependent on any other
person or thing whereas all other are dependent on Him for beginning as well as their continued existence. “Allah, the eternal, absolute.”
This sura negates the concept of polytheism and destroys all assumptions of family relations of Allah when it is said, “He begets not nor is He begotten.”And
there remains no room for confusion in this regard the Quran says , “No son did Allah beget, nor is there any god along with Him.”
The fact that Allah is matchless and unique in every respect beyond the range of human imagination explains why any attempt at depicting Him by means of
figures or symbols must be denial of truth. “And there is none like him.”

God’s relationship with the Created World

There are five passages are : 1, 2.21–22, 96.1–5, 99, and 114. These passages are about God’s relationship with creation, but each talk about that
relationship in a distinctive way. They all allow humankind to see the link between them and God. It is not just about God giving human beings
things for their sustenance, but humans need to give thanks in return and live their life remembering Him, which can be done in different ways.

• Surah al Fatiha(1) talks about humankind being created to worship God and that can be done in many ways: praying, following the sunnah, making dua
etc “Praise be to Allah, the Cherisher and Sustainer of the Worlds.”. It emphasises that He is the creator and controller of all that is in the heavens and the
earth, and that He will judge over humankind. They should keep this in mind when they do anything. In return they should ask Him for help to remain guided.
Asking for help is important which is why this is used as a prayer. . It says “ You alone we worship and your aid we seek.” It also shows that perfect guidance
is provided by God, humans should seek it and follow it.

• Surah al Baqarah[2:21-22] shows that God is the Cherisher and Sustainer of all that exists. These verses speak of God’s favours upon us for our
sustenance which includes the creation of man himself, heavens and the earth, rain and growth of fruits. It says “Who has made the earth your couch and
heavens your canopy; and sent down rain from the heavens......”.They should therefore look after their environment and protect the things that God has
provided for them. It also reminds Muslims of their duty to worship God alone and to avoid shirk, which is the greatest sin in Islam. God wants humans to
acknowledge that He is the one who provides them with this, and not anyone else, and so they should not seek to praise others for what they have been given
by God.It says “Then do not set up rivals with Allah when you know.” Humans should also show humbleness to God as the real provider.
• Surah Al Alaq (96:1-5) shows the link between humankind and God by emphasising the creation of humans, and that He then gave knowledge to humans,
the tool for their learning. They in return should seek knowledge by reading and writing whenever they can as well as teaching it.“Read in the name of your
Lord and Cherisher , who created.”(96:1). This passage also dignifies God as the greatest teacher who teaches all forms of knowledge to mankind and made
them superior over all other creatures. “He, who taught by the pen, taught man what he did not know.” They in return should seek knowledge whenever
they can as well as teaching it. God has made provisions for fulfilling the intellectual needs of humans in addition to their physical and emotional needs.
• Surah al Zilzaal (99)tells us about God is the master of the Day of Judgement. God is not only the creator of everything, but He can also destroy His
creation with ease. This passage talks about God’s power as the Destroyer, the vulnerability of humans and their surroundings as well as God’s power of
judgment. This shows that the earth is created for humankind’s benefit and that they will be judged at the end of time according to how they lived their lives
on it. “Then shall anyone who has done an atom’s weight of good, see it and anyone who has done an atom’s weight of evil shall see it.”
That could be related to how well they followed God and His Messenger (pbuh), how they fulfilled their obligations, or how they looked after the
earth which was created for their benefit. They have a responsibility for their actions, so although God provides for humans, they have to do good
to show God that they are grateful and not be forgetful of their accountability. Humans are expected to keep a watch over their actions and do as
many good deeds as possible.
• Surah Naas (114)speaks of God as the safest refuge from all kinds of evil because He is the most powerful. “Say! I seek refuge with the Lord of mankind.”
It warns humans against secret whispers of evil by Satan within their hearts, who whisper evil/bad ideas to humans, and then disappear and leave them on
their own. “From the mischief of the whisperer who withdraws.”
Since God is all powerful and provider of all necessities and protection. God wants humans to know that only He is the Lord, King and God over all
humankind and so everyone should turn to Him for help in difficult times, and that protection comes from Him. It also shows humans’ responsibility
to acknowledge and rely on God’s assistance not only for physical sustenance but also in emotional and spiritual matters.

God’s Messengers
Adam (2.30–37): Adam was the first human to be created by God. God had told the angels He would place a representative on earth, and the ange ls
asked why, if he will only make mischief unlike the angels who only glorify God. When God spoke to Adam, he gave him knowledge about Himself through
the things he was taught the names of, and the lessons he learnt in obedience to God. God gives knowledge to whom He wills. “And He taught Adam the
names of all things.” It shows the superiority of humans over angels due to what they know, and so it stresses the importance of gaining knowledge.
God also told Adam that he and his wife should live in the Garden but they were not to touch a specific tree. “But donot approach this tree, or you will run
into harm and transgression.” Satan, who was jealous of Adam and had refused to bow to him, came to tempt Adam and his wife into eating from the tree.
He is from the mischief makers who whisper evil into the minds/hearts of humans.
God sent Adam and his wife to live on earth. Adam realised his mistake and through this event turned to God for forgiveness. And God, because He is the
most merciful, turned towards Adam, meaning He forgave Him. . Through these events Adam learnt about God’s creation, His Knowledge and His forgiveness.
This passage tells Muslims about the favours God gives his prophets. He gives them knowledge for guidance, and He forgives wh en people turn to Him in
repentance.
Ibrahim (6:75-79) was a native of Mesopotamia, presently southern Iraq. He lived amongst the idolaters. His father Azar was an idol maker. Most of the
people of his time worshiped the sun, the moon, and the stars and prayed to them. He was given knowledge of God through the law and order of the heavens
and the earth. One night he went out in search of God to the mountains. He looked to the stars and the moon and the sun, whic h people at his time
worshipped. God inspired him to realise that the things in creation that do not last cannot be the things to be worshipped as God does not change.
“Unless my Lord guides me, I will surely be of those who go astray.”
 9
Ibrahim was gifted with exceptional wisdom Through which he understood the concept of Oneness of God despite he was born in t he people who were
polytheists. It describes the stages of Ibrahim’s spiritual enlightenment until he declared the unity of Allah to his people and forbade them from associating
partners with Allah (shirk). “And never shall I give partners to Allah.”
Through these events he turned himself to believe in God and did not associate partners with Him. God showed Ibrahim His Unit y, and His control over
creation.
“How should I fear (the beings) you associate with Allah when you fear not to give partners to Allah..” (6:81)
It also show that all the Messengers conveyed the same message of oneness of Allah (Tauheed)
Jesus (5.110) was the son of Maryam (Mary). His birth was a Miracle. He was born to Maryam without a father by Allah’s command. He spoke as an infant
and defended his mother. He was given special miracles which helped him understand God’s personality and His ultimate power. God asked Jesus to recount
the blessings that God had given him and his mother (Maryam), showing that God gives his prophets favours to help them in their lives. God then gives a list
of the things He has given Jesus, and the benefits of those favours: He was given the holy spirit which allowed him to speak to the people as a child and when
he was older. He was also taught the Law and the Gospel to teach the people how to live their lives in accordance to God’s laws. He was also able to give life
to the dead and heal the sick, by the will of God. “And you heal those born blind, and the lepers by my leave ,and behold you bring forth the dead by my
leave.” (5 :110)
He also protected Jesus from the unbelievers who accused Jesus of magic and did not believe His powers were a sign of God’s m ajesty. “That they said (in
boast) “We killed Christ Jesus the son of Mary the Apostle of Allah;” But they killed him not, nor crucified him but so Allah raised him up unto Himself;
and Allah is Exalted in Power, Wise.” This all showed Jesus the favours he was given by God which allowed him to believe in Him and follow Him.
The Prophet Muhammad faced hardships like the other prophets, but God reminds him that He gave him blessings in this life and the next.
God revealed Surah Kauthar(108) to console and give hope to the Prophet (P.B.U.H) under the increasing difficulties in Makkah by promising that he would
be given abundant blessings in this worldly life and in the hereafter.” To you have we granted abundance”. It is interpreted as fountain in heaven, his
spiritual progeny (Muslims) and his daughter Fatima, who gave him two grandsons Hassan and Hussain. Prophet (P.B.U.H) was instructed to remain loyal to
his faith by continuing to live as God taught him. “So pray to your Lord and sacrifice”. It also warned that it would not be the Prophet (P.B.U.H) but his
enemies that would be cut off. “He who hates you, he will be cut off”.
Surah Duha (93) reassured him that “your lord has not forsaken you, nor is He displeased”. It also gave him the glad tiding of successful future life by saying,
“and the hereafter will be better for you than the present .”which referred to his successful future life in Madina. It reminded the prophet (pbuh) of God’s
support for him throughout his life “did he not find you an orphan and give you shelter ; And he found you wondering and he gave you guidance ; And he
found you in need and he made you independent” After the revelation of these surah the Prophet (P.B.U.H) continued his mission with renewed hope,
strength and devotion.
In this way these passages of Quran strengthen our belief in all the messengers which is an article of faith in Islam. They also show God’s special concern for his
chosen people and how they were helped throughout their lives.
2 (b) What do Muslims have to consider when looking after their environment?[4]
God has given humans a responsibility on earth, so they should reflect on this and what impact their actions might have. They should consider their
responsibility to other creatures, human beings and animals, e.g. keeping pathways clear for neighbours or treating animals well by feeding them or
providing shelter. They should think about how they can look after the land and natural environment that God has given them for their sustenance and
benefit. This can take many forms: At a basic level they can pick up their own litter and keep their own area in good condition. They could grow their own
food which has many benefits to the environment. They should also consider ethical farming, whether they are farmers or consumers, where animals and
crops are treated in a way that has the least impact on the environment. Reducing consumption, reusing items for longer, and recycling are also aspects
that have to be taken into account to help the environment. Finding a way to reduce waste is an important consideration for the future of the planet.
2(b) In your opinion, why should Muslims try to understand God’s attributes? Give reason(s) for your answer. [4]
It is extremely important for Muslims to understand God’s personality and attributes because now a days many Muslims are becoming detached from God.
Learning about God’s attributes allows them to have an understanding of Him which increase their understanding of the world around them, or their faith,
etc. Because God is beyond humankind’s knowledge/perception, understanding Him through what Hesays about Himself in the Qur’an allows humans to know
why God is important to them in their lives.
2(b) In your opinion, why should Muslims try to understand God’s attributes? Give reason(s) for your answer. [4]
It is extremely important for Muslims to understand God’s personality and attributes because now a days, many Muslims are becoming detached from God.
Learning about God’s attributes allows them to have an understanding of Him which increases their understanding of the world around them, or their
faith, etc. Because God is beyond humankind’s knowledge/perception, understanding Him through what He says about Himself in the Qur’an allows
humans to know why God is important to them in their lives. Knowing God gives substance, reason, and purpose to our worship. Once we know him, it
makes perfect sense to worship him. We understand our relationship with God more clearly when we see not only how he differs from us, but
also how we can relate to him in spite of that.
2.b) “The Qur’an is not as relevant to Muslims now as it was 1400 years ago.” Give two reasons to agree or disagree with this statement. [4]
I strongly disagree with this statement as Quran is meant for the guidance of all mankind and its teachings will never be outdated or irrelevant. These
teachings are universal and eternal i.e for mankind and for all ages and disciplines. For example, the following command about honesty in business dealings
is for all mankind till the dayof judgement , “Give full measure when you measure and weigh with the balance that is straight.” Moreover, It helps Muslim
to understand the duties to their Creator and therefore, it’s a link between God and Muslims. It guides Muslims in beliefs and practices and guarantees
successful in this world and in the Hereafter. For example, the pillars of Islam i.e prayer, fasting, zakat etc areprimarily the rights of Allah but at the same time
these acts of worship develop a sense of responsibility and brotherhood being a part of Muslim community.