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Past Papers
PAPER 02
Day 01
Introduction to Syllabus & Paper pattern 2058/02

Time: 1 hour 30 minutes

Marks: 50
1. Major teachings in the Hadiths of the Prophet [8]

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]

Two groups of passages are set for close study. These relate to:
➢ Individual conduct
➢ Life in the community.

2. The history and importance of the Hadiths [14]

Candidates should study:
➢ The history of the compilation of the Hadiths;
➢ The earliest collections;
➢ The main musnad and musannaf collections;
➢ The main compilers and their activities;
➢ The methods based on examination of the chain of transmitters (isnad) and the text
(matn) of a Hadith to test the reliability of the Hadith;
➢ The main features of the six collections of Sunni Hadiths and the four collections of Shi‘a
Hadiths;
➢ The major themes of the Hadiths as these are contained both in the passages set for
special study and in other similar passages;
➢ Their use in legal thinking, and their relationship with the Qur’an, consensus (ijma‘) and
analogy (qiyas);
➢ Their significance in thought and action in Islam.
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3. The period of rule of the Rightly Guided Caliphs and their importance
as leaders [14]
Candidates should study:
➢ The main events of the rules of the four Caliphs;
➢ Their policies in maintaining and expanding the state;
➢ Their approaches to leading the community;
➢ Their main achievements;
➢ The main difficulties they encountered;
➢ Their significance as examples of leadership;
➢ The importance of their rules as models for government today;
➢ Their importance as examples for Muslim communities in their relations with other states.

4. The Articles of Faith and the Pillars of Islam [14]

Candidates should study:
➢ The Six Articles of Faith:
➢ God, including what Muslims believe about him;
➢ Angels, their nature and duties;
➢ Books, their contents and purpose;
➢ Prophets, their character and function;
➢ God’s predestination and decree, its meaning and significance;
➢ Resurrection and the last day, the main events and its significance.

Jihad in its range of meanings, physical, mental and spiritual.

The Five Pillars of Islam:

➢ The declaration of faith, shahada, including the significance of what it contains;
➢ Prayer, salat, including preparations, its performance and importance, congregational
prayers on Fridays and festivals, times of prayer, the place of prayer, private prayer,
delayed prayer;
➢ Alms-giving, zakat, how it is performed and its significance in the community;
➢ Fasting, sawm, including the way it is observed, its significance and those exempted;
➢ Pilgrimage, hajj, including the main observances involved and their significance.
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Past Papers
PAPER 02
Day 02
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]

Marking Scheme:
Hadiths consist of two main parts, the chain of narrators (isnad) and the text (matn). Candidates need to give a
detailed account of them.
Candidates need to also describe in some detail how the compilers of Hadiths compared matn of the Hadith
with reason, the Qur’an and other authentic Hadiths to ensure that it agreed with the main Islamic principles.
The fact that isnads were closely checked as well as the credentials of the narrator when selecting a Hadith for
the authentic collections could also be mentioned in the answer. How the compliers went about collecting and
authenticating the Hadiths could also be given in the answer.

Answer (Learn and write)

• 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 for the Holy Prophet (PBUH).
For example Imam Malik relates a Hadith from his teacher Nafi who relates it from his teacher Abdullah Bin
Umar who says he heard it from Prophet (PBUH).

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.
• 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
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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.
• 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.
Conclusion:
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.

(b) Why was it important to check the accuracy of Hadiths? [4]

• The Prophet was sent as a guide and is a role model for all Muslims to follow in order to lead a good
Muslim life.
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• Muslims need to know what the Prophet said as his words also elaborate the teachings of the Qur’an
and help not only in daily life but in formulating laws etc.
• If authentic Hadiths were mixed up with the weak or fabricated Hadiths than the Muslims would be led
astray.
• It was therefore important to verify the authenticity of the Hadiths so that Muslims could live their lives
in line with the correct teachings of the Prophet.

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.
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:
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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.
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.

4 (a) What acts do pilgrims (hajjis) perform on the 10th of Dhu al-Hijja and how does the rest
of the Muslim community (umma) celebrate this day? [10]
Marking Scheme:
The focus of this answer has to be events that take place on the 10th of Dhu al-Hijja for pilgrims (hajjis)
performing hajj and the rest of the Muslim community celebrating Eid al- Adha.
This day marks the completion of hajj. Those on pilgrimage will on this day firstly perform rammi. Having spent
the previous night in Muzdalifa they reach Mina on the 10th and go to Jamara tul Aqaba and throw seven
pebbles at it. The throwing of the stones is symbolic and is done to show rejection of the devil and obedience
to God. Here the candidates can write about how Ibrahim stoned the devil three times when he tried to misguide
him and remained steadfast in his decision. Immediately after rammi the talbiya is stopped. The pilgrims then
offer sacrifice and then go on to shaving/cutting their hair after which they can come out of ihram.The pilgrims
then go on to Makka to perform Tawaf al-Ifada (Tawaf Ziara). After the tawaf they perform two rakkah at the
station of Ibrahim, and then run between Safa and Marwa hills. Tawaf Ifada is an indispensible part of hajj and
though it is best to perform it on 10th Dhu al-Hijja it is permissible to perform it later during the next three days.

Candidates could say that the 10th of Dhu al-Hijja is known as Yawm-al-Nahr (The Day of Sacrifice), as it is on
this day that Muslims all over the world offer an animal sacrifice to remember the great sacrifice Ibrahim was
willing to make for the almighty and celebrate the festival of Eid al-Adha. Some candidates could go on to give
details about how Muslims not on hajj start their day with Eid prayers and then go on to describe how the day
is spent in making the sacrifice, distributing the meat and could give proportions that it is distributed in between
the needy and the poor and family and friends etc.

Answer(Learn and write):

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Pilgrims:
This day marks the completion of hajj. Those on pilgrimage will on this day firstly perform rammi or stoning the
devil. Having spent the previous night in Muzdalifa they reach mina on the 10th and go to jamarat ul Aqaba and
throw seven pebbles at it. The throwing of the stones is symbolic and is done to show rejection of the devil and
obedience to God. Ibrahim stoned the devil three times when he tried to misguide him and remained steadfast
in his decision. Immediately after rammi the talbiya is stopped.
The pilgrims then offer sacrifice at Mina. The Quran says,“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]
Men usually have their heads shaved at this time. Women may cut a lock of hair.
After this, the pilgrims go to the Kaaba to perform the obligatory tawaf known as Tawaf Ifadah or Tawaf Ziara.
Tawaf ifada is an indispensible part of hajj and though it is best to perform it on 10thDhu al- Hijja it is permissible
to perform it later during the next three days.
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.The
Quran says,“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]
• Eid-ul-Azha falls on the tenth day of Zil Hajj which is also known as Yaum un Nahr(The day of
sacrifice), as it is on this day that Muslims all over the world offer an animal sacrifice to remember great
sacrifice of the Prophet Ibrahim and Ismail. The Prophet Ibrahim had a dream in which Allah commanded
him to sacrifice his son.
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 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
The prayer consists of two Raka’at with 6 additional Takbirs in this prayer.
After the two Raka’at of prayer are over, the Imam delivers 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. The meat is divided in 3 equal parts for one’s family, relatives and the poor.

4.(b) What in your opinion are Muslims reminding themselves of when they celebrate Eid al-
Adha? [4]
• the animal sacrifice performed on Eid al-Adha is a symbolic gesture and by performing it Muslims are
reminding themselves of the great sacrifice that Ibrahim was prepared to make for the almighty when
he was ready to sacrifice his son for God’s sake.
• Thus reminding themselves that nothing is of greater importance than obeying the command of God.
• By distributing the meat of the sacrificed animal Muslims again remind themselves that charity and care
are integral components of Islam and need to be practiced in everyday life.

5 (a) Write about any two major events that took place during the caliphate of Abu Bakr. [10]
Marking Scheme:
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Many important events took place during the caliphate of Abu Bakr. Expedition to Syria, the wars with the false
prophets, the apostasy movement (the ridda wars) as well as the conquests of Persia and Byzantine, and of
course the compilation of the Qur’an. Candidates need to choose any two events and give an account of them.
Answer(Learn and write):
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 of 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.
Compilation of Quran:
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.”
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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 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.

5.(b) In your opinion which of the two events you have written about in Part (a) was the more
significant and why? [4]
• Compilation of Quran
• Preserved for future generations
• a standard copy 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.
• 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.

(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
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• 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.

(a) Main Teachings : [2] marks

• 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.
• 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)
(b) Action: [2] marks
• 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.
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Past Papers
Day 03 (PAPER 02)
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.
Marking scheme:
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.

Answer (Learn and write):

❖ 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]
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.
• 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 Quranic Injunctions are implicit; Hadith makes them
explicit by providing essential ingredients and details.
• the Quran teaches that Muslims must pay Zakat, the charity tax.
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“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.
• Hadith qualifies the absolute declarations of the Quran. The Quran says that the hands of the thief are to be
cut. “As to the thief male or female cut of his or her hands” (5:38) the Sunnah restricts this, to the thief who
steals wealth from the protective custody but the person should not be lunatic or child etc.
• 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 bequeath ones property by will in the manner one likes. Hadith has
created the exception in the rule that one can’t make a will in favor of one’s legal heirs for example wife,
children etc. Prophet pbuh further explained it by saying, “A Muslim may not inherit from a non Muslim,
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) Why do the Prophet’s Hadiths link belief and action so closely? [4]
• 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.”

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]
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
 3

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.

Answer (Learn and write):

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.
• 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 bait- ul- Maal or the public treasury. He made the government finances
save from misuse and kept corruption out of government.
• 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
 4

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.

3.(b) What do you think was ‘Umar’s greatest achievement during his rule? Explain why you
think so. [4]

Here it is up to the candidate to choose ‘Umar’s greatest achievement during his term as caliph and say why in
their opinion it was the greatest. The candidate choice could be from his military or his administrative
achievements. All valid answers must be credited.

4(a) What do Muslims believe about the Day of Resurrection and Judgment? [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
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 Last Day
• 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
 5

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, Allah says, “When the deafening blast is sounded that day man shall
flee from his brother, his mother, and his father” (Abas 80:33-35).
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,
Allah says, “Every soul must taste of death” (Al Anbiya 21:35).
• 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! And the
earth will shine with the glory of its Lord: the Record (of deeds) will be placed (open)” (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)
• Men 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)
• 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) 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.
• In this world, we sometimes see the pious suffer whilst the impious live enjoyable lives. What needs to be
remembered is that all shall be judged one day and justice will be meted out. The acceptance or rejection
of life after death is perhaps the greatest factor in determining the course of an individual’s life.
 6

5 (a) Write about the practice of fasting in Ramadan and the moral benefits that a Muslim
gains from fasting in this month. [10]
Marking scheme:
Candidates can launch into their answer by saying how Muslims have breakfast, sehri, before dawn, they
abstain from food, drink etc. during daylight hours and that they break their fast at sunset. Details like Muslims
make the formal intention to fast, that they refrain from smoking, marital relations, etc. could all be given. How
they endeavour to spend the day piously could be brought into the answer to develop it and 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.

For the second part of this question they need to write about the moral benefits that fasting in this
month brings to Muslims. They could say that they become aware of the plight of the less fortunate ones in
society and strive to help them, charity is given more in this month than any other as every Muslim wants to
please their Lord as much as possible and care and concern for all in society is heightened thus improving the
moral fibre of individuals and society at large. It could also be said that Muslims spend more time in ibada in
this month and so feel closer to God.
* Both parts of the answer may not be equally strong, the answer should be read as a whole and a
global mark should be given.

Answer (Learn and write):

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.”
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.
 7

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
Benefits
Fasting has numerous moral benefits for Muslims . Fasting strengthens the spiritual powers of the believer; it
protects man from all kinds of temptations. 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.

5.(b) How do you think observing the Pillar of giving alms (zakah) benefits the giver? [4]
• 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 it could also be said is a blessing to the giver as by this act their wealth is multiplied.
The 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, candidates
could say that 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.

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.
 8

➢ 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)

(a) Main Teachings : [2] marks

➢ 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.
(b)Action: [2] marks
➢ 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.
 1

Past Papers
Day 04 (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]
Marking scheme :
Answers could begin by saying how Hadiths are the words of the Prophet (pbuh) which teach Muslims the
righteous path and teach them to lead lives that will earn them the pleasure of God. Answers could also say
that as Hadiths explain and expand upon the teachings of the Qur’an they are therefore a vital source of
information and guidance on how to deal with the various situations that may arise in a Muslim’s life.

Here they could give examples of Hadiths being a source of guidance to Muslims, e.g. they could cite the
Hadith related to inheritance i.e. ‘A Muslim may not inherit from a non-Muslim, nor a non-Muslim inherit from
a Muslim’.
Even when fulfilling the pillars of Islam, Muslims need the Hadiths of the Prophet (pbuh) to guide them e.g.
the Qur’an says to establish prayer but nowhere in the Qur’an does it say what the method of offering prayers
is. Muslims learn it from the Prophet’s Hadiths, ‘Pray as you see me praying’.

Well-developed answers could also refer to the fact that whenever the Qur’an is silent on a matter the
Prophet’s Hadiths are referred to for guidance as the Qur’an and the Hadiths always agree with one another,

and that authoritative collections of Hadiths contain tafsir which are invaluable guides to key verses in the
Qur’an and help Muslims understand the words of their creator better, and thus enables them to live their
lives in accordance with the tenets of Islam.

Answer:
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. 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. 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]
 2

the Qur’an says to establish prayer but nowhere in the Qur’an does it say what the method of offering prayers
is. Muslims learn it from the Prophet’s Hadiths, ‘Pray as you see me praying’
similarly, 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 (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
wheatgrain).”
[the two words Uqiya and Wasq refer to the measures of weight]
Ahadith such as this helped legal experts to give advice to Muslims about how the teachings in the Quran about
Zakat should be obeyed. They also formed the basis of the rules about Zakat in the religious law of Islam.
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-muslims, 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.

(b) How could your community be improved by applying the Prophet’s Hadiths more fully? [4]
• The Prophet’s Hadiths carry the teachings of how to live righteously, how to engage with fellow human
beings
• his Hadiths also teach care and concern for all life and the world at large.
• By putting these teachings into action, the community prospers.
• The vulnerable are looked after, the environment is protected, crime disappears; the list is endless.
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 :
 3

(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 yamen. 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 relativess
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:
As a result of this policy Ali had to face resistance, as muawiya 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 with in Ali close supporters as talha and zubair
who had initially sided with Ali turned against him. 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
 4

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.
(b) ‘‘Ali was a strong caliph’. Give reasons to agree or disagree with this statement. [4]
• Agree with the statement
• to assume the caliphate in a crisis laden situation goes to show ‘Ali’s selfless motive and strength. More
specifically, when
• As caliph, he took some decisions despite the advice of his companions e.g. removing the governors
which showed he was a strong caliph, ready to take unpopular decisions.
• At Siffin he wanted to carry on the battle, but he was let down by a large number of his soldiers.

4. (a) Write an account of the benefits that result from the payment of charity (zakat), and
state to whom it should and should not be paid. [10]
Marking scheme :
Candidates need to give the benefits of zakat in the first part of the answer and this could include how the
payment of zakat purifies the heart of the giver from greed and inculcates the love of God, to it leading to an
equal distribution of wealth, fostering goodwill and brotherhood, stimulating the economy etc.
In the second part of the answer candidates need to write who zakat is payable to, e.g. prisoners of war, those
who have incurred debts to meet their essential needs, new converts to Islam etc., and
who are not eligible for it, e.g. well-to-do Muslims, non-Muslims, one’s husband or wife or parents or children,
the descendants of the Prophet’s family. Also the recipient of zakat must be made the owner of it and for this
reason it cannot be spent on burial expenditure, or the construction of mosques and bridges or other public
utilities. Detail and development will take the marks to higher levels.

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.
Benefits:
• 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. 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]
▪ 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.
▪ 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.
 5

▪ It leads to an equal distribution of wealth in the society and prevents its accumulation in the hands of a
few.
▪ 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
trade with (invest) it and not leave it till sadaqa (zakat) consumes it' (tirmidhi).
Distribution:
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 nisab i.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.
(b) In your opinion, what is the greatest benefit for the giver of zakat? Give reasons to support
your answer. [4]
• It is abiding by one of the pillars of Islam, upon which rests an individual’s prosperity in this worldly life
and the Hereafter
• 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).
• to purify one’s wealth or to bring a Muslim closer to God.
• purifies heart from the love of wealth.
5 (a) Belief in prophets and the revealed books are essential to Islam. Write an account of
these two articles of faith. [10]
Marking scheme :
 6

For this answer candidates need to give an account of Muslim belief in prophets and the revealed books. They
could say that prophets were sent as guidance to humankind and in turn were guided by God Himself. The
prophetic line starts with Adam and ends with Prophet Muhammad (pbuh). That all prophets preached Islam
and invited people to worship the one God, that they spoke the language of their people, they were all normal
human beings, chosen by God and endowed with miracles and books, were obedient to God etc., are all points
that could be raised and developed in the answer amongst other points. Names of some of the prophets could
be given and linked to the second part of the answer which asks about revealed books. Their names could be
given and candidates could say which book was revealed to which prophet.

They could go on to say that all divine books invited people to worship God, and contained belief in
prophethood, the Day of Judgement, accountability before God, a code of morality and justice. Answers could
also talk about the finality of the Prophet Muhammad (pbuh) and the Qur’an being the last universal and most
perfect book of guidance sent by God to humankind for all ages.
Answer:
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]
Belief in divine booksis the third article of faith.
 7

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 judgement 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,andIsmael,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 Torahwas revealed to Musa for the guidance of Bani Israel.
It contained Allah’s command,lightadmonition,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)
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).

(b) The Qur’an describes itself as a confirmation of earlier revelations. Does the Qur’an differ
in any significant way from earlier revealed books? [4]
Here again, an evaluative response is being looked for. Candidates could give their reasons for how the Qur’an
is similar to other revealed scriptures and where it differs from them. The language of the Qur’an could be one
 8

of the points of difference; that all the earlier books have been corrupted could also be a point raised by the
more able candidates. All valid responses need to be credited.

(a) 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.

(b) 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.

(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.
 9

➢ 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.”
(b)Action: [2] marks
➢ 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.
 1

Past Papers
Day 05 (PAPER 02)
O/N 2015 (22)
2 (a) Outline the roles of the following in formulating Islamic law:
(i) The Prophet’s Hadiths
(ii) Consensus (ijma’). [10]

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.
3.(a) Describe the particular features of congregational prayers, both daily and on Fridays
(Jum’a prayers). [10]

Marking scheme:
Candidates when describing the particular features of congregational prayers can simply say that Muslims are
enjoined to pray congregational prayers in a mosque. They can add that only fard are to be said in
congregation, the other rak’as are said singly. One person with the imam would constitute a congregation even
if the other person were a woman or child. Details like 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. Some answers may well go on to describe the sequence in which the prayer is
read.
The candidates need to refer to the Friday prayers as well, as the question specifically asks them to. So with
reference to Friday prayers they could say that it is desirable for all the men in the community to gather
together for this prayer. It could be said that in some communities women are also encouraged to attend.
Purification before this prayer is highly recommended and Muslim men and women tend to take a bath and
put on fresh clothes before this prayer. The more developed answers may well include the fact that there are
two adhaans for this prayer and that it is said behind the imam never alone. The two sermons should be
mentioned as well and it could be added that the sermons always consist of advice based on the Qur’an and
Hadith about how to live a righteous life. The fard are prayed in two rak’as, and not four and there is no qaza
for this prayer.
 2

Some answers may well focus more on Friday congregational prayers and not so much on details of the daily
congregational prayers or it could be the other way around. Answers need to be read as a whole and a global
mark needs to be determined without dividing the mark 5+5.

Answer (Learn and write):

Congregational Prayers:
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)
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 rak’as are said singly. One person with the imam would constitute a
congregation even if the other person were a woman or child.
• 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.
• 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.

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, The farz 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
 3

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)
• 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.

3.(b) In your opinion why are congregational prayers considered to be beneficial to Muslims?
[4]
• 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.
• 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.
• These lessons of equality, fraternity and brotherhood, when put into practice, serve as a foundation for
the unification of the human race.

4 (a) Outline the charges levelled against ‘Uthman by his opponents, and describe the main
events of the revolt against him. [10]
Marking scheme:
Some of the candidates could give the causes of the revolt and say: His soft nature was taken advantage of,
the fact that he sometimes overlooked the faults of his governors made them bold and as a result caused
unrest in the provincial capitals which grew to engulf the entire Islamic state; Abdullah bin Saba, a Yemenite
Jew who outwardly accepted Islam embarked on a subtle campaign of creating dissension amongst the
Muslims and ‘Uthman did not take timely action against him. Rivalry between the houses of Hashim and the
Umayya also contributed to this revolt

A descriptive response stating what the charges against ‘Uthman were e.g. it was alleged that he had
appointed inefficient relatives as governors in four provinces; it was also alleged that he was too lenient and
did not keep a check on his governors; another charge against him was that he had burned copies of the Qur’an
and also that he spent on his relatives from the Bait-ul Maal could be given as the primary charges against him.

Candidates also need to write about the revolt that took place against ‘Uthman that led to his martyrdom.
and finally candidates need to describe how the rebels laid siege to his house which continued for fifty days
and finally killed him as he was reciting the Qur’an.
 4

Answer:
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.
• 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. 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 . Usman
(R.A) on becoming the Caliph, allowed the Arabs to acquire lands in the newly conquered areas, which
also increased hostility between the Arabs and non-Arabs.
• To make the matter worse there was always rivalry between the Hashimite and the Umayyad which
weakened the power of the Caliph. This rivalry had existed much before Islam, but it was suppressed
during 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 get the support of the Hashimites because of his inclinations towards his own relatives
from Banu Umayya.

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 Baitul 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.
 5

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 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.
• Events of Revolt (Rebellion in Madina)
In 656AD 3 groups of soldiers apparently left the garrison cities of Kufa, Basra and Egypt. They reached Madina
and made separate bases outside the city.
The rebels sent deputations to Ali , Talha and Zubair but they 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 send the rebels
back. This policy was also supported by Hazrat Aisha who argued for Amr bin Aas to be reinstated. The rebels
however, insisted the Muhammad bin 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 letter was found in his leather pouch with the caliph’s new seal on it. The letter was
opened: it requested Abdullah bin Saad to arrest their leader 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.
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.
 6

4.(b) What do you think was the most harmful outcome of ‘Uthman’s assassination? [4]

the worst outcome that resulted from the martyrdom of ‘Uthman was that
• the unity of the Muslims suffered a huge blow
• led to the civil wars in the caliphate of ‘Ali
• capital was changed

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
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 separate as
well as defense of Islam, the publishing written article clearing misconceptions and correcting lies against
Islam. The messenger of Allah once stated that the ink of the scholar is holier than the blood of a martyr.
 7

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.
“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)

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

(a) Main Teachings : [2] marks

• 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.
 8

• 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)
(b) Action: [2] marks
• 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.

(a) Main Teachings : [2] marks

➢ 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.
 9

➢ 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.
(b)Action: [2] marks
➢ 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.
 1

Past Papers
Day 06 (PAPER 02)
M/J 2016 (21)
2 (a) What is the role of Hadiths as a source of guidance in the lives of Muslims? [10]
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.”

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.
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 637. 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,
 2

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:
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. 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 found that it was already broken.
Musana, 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 Musana 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 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
 3

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
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.

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]
Marking Scheme:
(i) In answering the first part of the question, candidates could give a host of reasons as to what makes salat
the foundation of Islam. They could say that it is the second most important Pillar of Islam, that it has to be
performed by all Muslims five times a day and that it is the first act of worship that was made obligatory by
God. In many verses of the Qur’an God follows up prayer with remembrance of God, ‘Lo! Worship preserves
(one) from lewdness and iniquity, but verily, remembrance of Allah is more important’ (Al- Ankabut 29:45).
Again, in An Nisa 4:103 God says, ‘prayer at fixed hours has been enjoined upon the believers’. Such is its
importance that the Prophet (pbuh) has said that the dividing line between belief and disbelief is salat. It gives
structure to a day enabling Muslims to remember God and marks the whole day with a spiritual stamp. It
strengthens belief in God and gives spiritual strength to a Muslim to better themselves. It purifies the heart,
gives a Muslim a chance to thank their Creator for all the blessings granted to them, provides inner peace and
is said to be the key to paradise.

(ii) In answering the second part of this question, it could be said that the place of prayer should be clean,
clothes need to be clean, sattar needs to be observed, wudu/tayyamum needs to be done, qibla needs to be
faced, wait for azan, declare the niyyah, etc. Once again, the mark is not divided but the answer needs to be
read as a whole.
Answer:
 4

(i)
Prayer is the second pillar of Islam. It was the first act of worship 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)
(ii)
Before a person can say his regular prayers, the following conditions must be fulfilled; otherwise the prayers
would be void:
• 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.
 5

• 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.

(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.

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)
 6

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
 7

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.

(a) Main Teachings : [2] marks

• 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.”

(b) Action: [2] marks

• 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.
 8

• 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

(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”
(b) Action: [2] marks
• 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.
 1

Past Papers
Day 07 (PAPER 02)
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]
Marking Scheme:
Candidates could launch into the answer by stating that a hadith consists of two parts: the Sanad
(isnad/chain of narrators) and Matn (text).
They can then go on to explain what they are.
Isnad, it could be said, means support as it is the authority for establishing the genuineness of a hadith. The
transmitters of hadiths had to have met each other with the line ending with the Prophet (pbuh).They had to
have a flawless character and sharp memory, etc.,

whereas for validating the matn, the compilers had to make sure that the text was not against the Qur’an or
other authentic hadith and did not give high rewards for small deeds or vice versa, etc. The principles used for
establishing the genuineness of isnad and matn, which helped to categorically determine the category of a
hadith, e.g. sahih, hasan, da’if or mawdu’, have to be clearly given in the answer.

Detail and development of points made in the answer will help achieve the higher levels.

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 which indicate that the
community has been given authority because it is upright and follows the guidance of God and the
example of the Prophet (pbuh).
• 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.

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]
Marking scheme:
In response to this question, a detailed account of when and what happened in the battle of Yamama, with
names of commanding generals and outcome, etc. need to be given along with how Abu Bakr was persuaded
to compile the Qur’an by ‘Umar and how he went about doing it.
Answers could state that the Battle of Yamama was fought against the false prophet Musaylimah, who belonged
to a central Arabian tribe of Banu Hanifa and had claimed prophethood during the Prophet’s (pbuh) lifetime and
had been accepted as one by his tribe. In December 632, he was in command of 40 000 Bedouin, some of whom
did not believe his claims but had joined forces with him to support their tribe. Abu Bakr first sent Shurhbeel bin
Hasanah and ‘Ikrimah to crush the rebellion and instructed them to wait for each other to launch a combined
attack on Musaylimah. They disobeyed him and hence were defeated. Abu Bakr then sent a larger force under
 2

the command of Khalid bin Waleed to Yamama. The Muslims, numbering 13 000, fought a long drawn out battle
with many casualties as they met with a strong resistance. Eventually Musaylimah was killed by Wahashi.
In this battle, many hundreds of Muslims were martyred; amongst them were 360 huffaz. ‘Umar therefore
advised Abu Bakr to take the necessary steps needed to preserve the Qur’an lest it be lost, forgotten or
corrupted. Abu Bakr, though hesitant at first, finally saw the importance of carrying out this task and appointed
Zayd ibn Thabit along with a group to collect the texts of all the verses from the surviving huffaz and companions
of the Prophet (pbuh). These were then compared, authenticated and compiled into a single volume.
The mark is not divided between the two parts; the answer needs to be read as a whole and a global mark for
both parts of the answer should be given
Answer (Learn and write) :
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.

Shurahbil bin Hasanah 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 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.
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.
 3

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
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.
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.
 4

• 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.

4 (a) ‘And complete the hajj or umra in the service of God’ (al-Baqara 2:196). What
observances does a pilgrim complete in the performance of umra and how is umra different
to hajj? [10]

Marking scheme:
Many acts of umra are similar to hajj but there are some fundamental differences. In umra the pilgrim puts on
the ihram at meeqat, recites the talbiya, then goes for tawaf of the Ka’ba, then performs two rakah at the
station of Ibrahim, then performs sa’y, after which men shave their head or cut their hair while the women cut
a lock of their hair.
Umra is different to hajj. Hajj is obligatory and umra is not; unlike hajj, which is performed during the
prescribed month, umra can be performed at any time of the year; there is no wuquf Arafah, no wuquf
Muzdalifa in umra. When performing umra talbiya is stopped upon arriving at the Haram, whilst on hajj talbiya
is said till the rammi on 10th Dhu al-hijja. There is also no stay at Mina and sacrifice is not offered in umra.

Answer (Learn and write):

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.
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

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 major 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 Wuquf Muzdailfa (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.
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.
• 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 (a) Write an account of the events that resulted from the opposition of Talha and Zubayr to
‘Ali.[10]
Marking scheme:
Here, candidates could write about how Talha and Zubayr were amongst the first people to do bay’at on ‘Ali’s
hand and how, because of his delay in punishing the assassins of ‘Uthman, they turned against him. Answers
could go on to give details of how, on account of their opposition, they asked Ayesha to join forces with them
and raised a force of their own. ‘Ali also raised an army of 10 000 and marched to Basra to face them.
Negotiations were held between the two sides and were almost successful, but the mischief mongers attacked
both sides at night, as peace would not have been in their interests, and this finally led to the war. Talha and
 6

Zubayr left the battlefield as per the terms of the treaty but were killed and Ayesha fought the battle seated on
her camel. This is how the battle got its name, i.e. battle of camel. ‘Ali won this battle and Ayesha was sent back
to Madina with due respect. This was the first civil war of Islam in which 10 000 Muslims lost their lives and after
which ‘Ali moved his capital to Kufa from Madina. Some answers could well say that on account of this battle
‘Ali was prevented from dealing effectively with Mu’awiya earlier and that the battle caused a deep divide
amongst the umma.
The above were some of the immediate challenges that ‘Ali faced due to the opposition of Talha and Zubayr.

Answer (Learn and write):

Battle of Camel (Jamal)
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 10000 men. The two armies
met near Basra in 36 A.H/656AD. 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, 10000 Muslims 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 mischiefmaker. 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.

5.(b) Explain why you think Mu’awiya refused to step down from the governorship of Syria at
‘Ali’s request. [4]
 7

• Muawiyya bin Abu Sufyan was Hazrat Usman’s cousin and was appointed the governor of Syria.
• After becoming caliph, Ali deposed him from the governorship but he did not step down and refused to
accept Ali as caliph.
• He alleged that Ali was elected by those rebels who killed Hazrat Usman , therefore, his election was
illegal and a new election should be held.
• He also demanded that first Ali should punish the murderers of Usman , then he would step down from
the governorship of Syria.
• Another reason could be the rivalry between the Ummayads and the Hashimites.
• Therefore, Muawiyya’s opposition of Ali was a result of both, the personal ambition and the desire for
justice.

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]

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.
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]
Marking Scheme:
(i)Candidates could begin their answers by saying that before the death of ‘Umar he had appointed a panel of
six men to choose a caliph from amongst them and then their choice was to be confirmed through bay’a by
the Muslim population. The panel, which was instructed to make the choice in three days included ‘Uthman,
‘Ali, Sa’d bin Abi Waqas, Talha, Zubayr and Abdul Rahman bin ‘Auf. Despite long meetings the panel could not
arrive at a decision, Abdur Rahman than withdrew his name and it was decided that he would make the final
decision regarding the selection. He consulted each member separately with the
exception of Talha who was not in Madina at the time. ‘Uthman and ‘Ali proposed each other’s name whereas
Zubayr and Sa’d put forward ‘Uthmans name. After more consultation Abdur Rahman gave his decision in
favour of ‘Uthman and was the first to take bay’at on his hand and was followed by all the other Muslims in
the mosque.
 8

(ii)As for the compilation of the Qur’an during ‘Uthman’s caliphate, it was found that with the expansion of
the empire there was a difference in the pronunciation in the recitation of the Qur’an amongst the non-Arabs.
Hudaifa bin Yaman brought this matter to the caliph’s attention and after consultation with the other
companions of the Prophet (pbuh) and with their consent he sent for the Qur’an that was compiled during the
period of Abu Bakr and was now in the custody of Hafsa, the wife of the Prophet (pbuh) and the daughter of
‘Umar. He then asked Zayd ibn Thabit, Abdullah ibn Zubayr, Sa’ad ibn Al-Aas and Abdul Rahman ibn Harith to
make several copies of the Qur’an with the inclusion of the accents to aid in the correct pronunciation of the
Qur’an and sent these copies to all the provinces. He also sent to the various provinces strong reciters of the
Qur’an in order for them to teach the non-arab speakers and new converts of Islam the correct way to read
the holy book. He ordered all the other copies to be burnt and destroyed throughout the caliphate and for this
service he is known as the Jame-al-Qur’an.
The mark is not divided between the two parts but the answer is to be read as a whole.
Answer (Learn and write):
Election as Caliph:
On his death bed, Hazrat Umar nominated a committee of six persons to hold consultation and select his
successor from among themselves within three days;
(1) Hazrat Ali (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), who he had given
tidings of paradise in their lifetimes. Despite long meetings the panel could not arrive at a decision, Abdur
Rahman then withdrew his name and it was decided that he would make the final decision regarding the
selection.. Of the remaining nominees, Talha was not present at Madinah: therefore, the choice was now
restricted to the remaining four members. 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.

Compilation of Quran
• The Khilafat of Hazrat Umar saw a phase of quick conquests. Imam Bukhari has narrated on the authority
of Anas bin Malik that after the conquest of Syria and Iraq, new converts of these countries recited the Quran
in different ways. This disturbed Hazrat Huzaifa bin Yamaan who went to the Hazrat Usman and 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 the dialect.
 9

• 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 Umar also ordered
that if anyone had a copy with a different text, it was to be destroyed by fire.
• Hazrat Usman is Known as Jami-al-Quran.These means that he brought the Muslims around to a uniform
reading of the Quran.

3.(b) Three of the four Rightly Guided Caliphs were martyred for the decisions they made. Can
Muslim leaders today learn anything from this? Give reasons for your answer. [4]
• Muslim leaders today can learn from the example of the caliphs in how they fulfilled their
responsibilities.
• They remained steadfast and true to their convictions and what they believed to be just and right at the
cost of their lives.
• It shows that they were strong leaders who believed in their principles and were not ready to
compromise them.
• ‘Umar refused to give in to the unjust demand of Abu Lulu and was fatally wounded by him. ‘Uthman
and ‘Ali both stood by their decisions which they thought were just.
• lessons can be learnt by present day Muslim leaders from the strength of faith that the caliphs displayed,
they were powerful men yet they remained humble and kept their faith in God rather than increasing
their personal security or using the state resources to protect themselves.

4 (a) What are the benefits to individuals and the community of fasting in the month of
Ramadan? [10]
Marking scheme:
Fasting in the month of Ramadan has several benefits both to individuals and the community at large.
Candidates need to state what these benefits are and what effect they have on both the individuals and the
community. The more detail and development in the answer the higher the mark.
For example it could be said that when a Muslim abstains from food, drink, foul talk etc. to earn the pleasure of
God it builds his moral character and he learns selfrestraint and self-control which is an individual benefit but
also impacts upon the community, e.g. if a man was to lose his temper and in a state of anger was going to
abuse or hit someone on the street they will, having learnt self-control whilst fasting be able to control their
anger and not hit out leading to a more peaceful society.
When Muslims fast and experience hunger they realise the sufferings of the poor and feel sympathy for them
which not only makes them kinder people but earns them the pleasure of God and when they try to help the
needy it improves social relations between them which in turn will have a positive impact on the community.
Fasting brings a man closer to his creator and makes him grateful for his daily sustenance thus less arrogant and
more humble which will lead him/her to help those less fortunate.
There are economic benefits as well. People spend more generously on the poor to seek Allah’s pleasure so they
have money to spend which is good for the economy etc. These are some examples, candidates could give
others and if they are relevant than marks should be awarded accordingly.
 10

Answer (Learn and write):

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.”
selfrestraint and self-control which is an individual benefit but also impacts upon the community, e.g. if a
man was to lose his temper and in a state of anger was going to abuse or hit someone on the street they
will, having learnt self-control whilst fasting be able to control their anger and not hit out leading to a
more peaceful society.
• 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 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 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
 11

guests, Muslims and non-Muslims, in particular neighbors, regardless of creed, to share the evening meal
and exchange gifts and best wishes.
• 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.”

4.(b) Are ‘Id al-Fitr and ‘Id al-Adha more than just religious celebrations? Give reasons for your
answer [4]
• both the ‘Id’s, ‘Id al-Fitr and ‘Id al-Adha are religious celebrations but their significance is that they mark
the end of two important events in the Islamic calendar i.e. end of the month of fasting, Ramadan and
the completion of the annual pilgrimage, hajj.
• the two ‘Ids help unify the umma, foster care and brotherhood in the community, remind Muslims of
the spirit of sacrifice that they need to make in order to please their Lord, it brings to their minds the
sacrifice of Ibrahim and makes them realise that no sacrifice is too big in the way of Allah.

5 (a) Write an account of the difference in meaning between:

(i) jihad of the self
(iii) jihad of the tongue, and
(iii) jihad of the sword. [10]

5(b) In your opinion, what is the importance of following the rules of armed jihad in modern
times? [4]
• Islamic teachings of mercy, compassion, fair play and justice.
• if the rules of jihad as taught by the Prophet (pbuh) were followed the world would today become a
safer place to live in for everyone of God’s creation etc.
• humanity and environment
• weapons of mass destruction

(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.
 12

➢ 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.
➢ 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, “The best rulers are those whom you love, and they love you.”
(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.”
 1

Past Papers
Day 08 (PAPER 02)
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]
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
the syllabus and reflect on the general principles deduced from them about relationship with others and
communal life.
Answers (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 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 that the belief in the basic doctrines of Islam goes hand in hand with good community
life. Being sincere to the rulers and to be of gentle nature to each other is as important as belief in Allah, Quran
and Prophet pbuh.
The prophet pbuh also instructed us to show concern for others and to safeguard others from the
mischief of our 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.”
 2

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.

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.

3 (a) Write in detail about the policy followed by ‘Uthman as caliph in expanding and
maintaining the state. [10]
Marking Scheme:
During his twelve-year caliphate ‘Uthman, to begin with followed, in the footsteps of the first two caliphs. He
did a lot for the consolidation and establishment of the military on firm grounds and went on to expand on the
territory that was left to him by Umar by conquering North Africa, Barqa and Marakish completely and
adjacent countries of Persia namely Afghanistan and Khurasan. Armenia and Azerbaijan also came under
Muslim control and with the advancement in naval warfare he even conquered Cyprus. He answered the naval
attack of the Romans with a fleet of 500 ships.

He brought about administrative changes in some areas e.g. Jordan and Palestine were united into one
province Syria. To improve administration he divided the power and set up a new department of police. He did
keep a strict watch on governors and other administrators, e.g. Saad bin Abi Waqas drew money from the bait
ul maal and did not return it for which he was deposed by ‘Uthman. However he overlooked simple mistakes
of his governors. He not only increased the income of the public treasury but spent more generously on the
masses. He also started welfare projects for the masses as well as the state, new buildings in provinces,
bridges, roads and highways etc. were built. He not only sent religious teachers to different tribes and cities
but himself preached to the prisoners of war. The greatest service he performed during his caliphate was the
compilation of the Qur’an.
 3

Answer:
(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.
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
‘Uthman’s caliphate started in 644 and ended in 656. His mercy, generosity and efficient administration of the
Islamic empire won him the respect of his people. He proved skilful in handling the vast caliphate. He started
his reign with a popular gesture by adding 100 dirhams to the annual stipends and at the same time began to
increase the central government’s control over the affairs of the garrison cities. 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.
 4

• 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. e.g. Jordan and Palestine
were united into one province Syria.
• 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.
Hazrat Usman also used to hear public complaints after Friday prayers.
• 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.
• Hazrat Usman made extension to the Holy Prophet’s (P.B.U.H) mosque in Madinah and had new
mosques constructed at various places.
• A dam was also built to protect Madinah from floods and for the supply of drinking water to madina.
• 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.
• The cantonments were extended and enlarged, more barracks were constructed for the soldiers, and
stables for the cavalry were also extended.
• He took steps for the propagation of Islam and said to have sent religious teachers to India to spread
Islam. He himself preached to the prisoners of war.
• He purchased land and constructed purpose-built markets whose rents were used to feed the poor.
• 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.
• He continued with ‘Umar’s policy of gradually splitting up the immense authority exercised by the provincial
governors, who also doubled as army commanders. He did this by creating the new post of financial administrators
who exclusively looked after tax revenue.
• construction of state stables and guesthouses for the use of travellers, messengers and poor pilgrims were set up;
he extended the Prophet’s mosque and built a port at Jeddah.
• During his administration, the Qur’an was also copied from the Mushaf e Hafsah and sent to the four corners of
the caliphate.
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.

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.

4 (a) Belief in all the prophets is one of the articles of faith in Islam. Write about this Muslim
belief in detail [10]
4.(b) How is the message brought by these prophets important for Muslims today? [4]
 5

• 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.
5 (a) Describe the particular features of Friday congregational prayers (Jum’a) and the main
features of the Friday sermon. [10]
5.(b) Explain how this event upholds the unity of the Muslim community [4]
• as missing these prayers without a valid reason for men is considered a sin, the Friday prayers are
attended in very large numbers and creates a greater sense of unity amongst Muslims.
• meeting fellow Muslims, discussing the issues facing the umma at home and in the wider Muslim world
all go to foster close ties amongst Muslims.
• people tend to go to the Jamia mosque on Fridays whereas they may say their salat at their local
mosque daily and this creates greater unity.

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]
2(b) How does the Muslim community benefit by having genuine compilations of Hadiths? [4]

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.

Answer (Learn and write):

 6

Importance of Tauheed
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
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;
 7

▪ 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.

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.
Marking Scheme:
A three part answer is needed, though all the three parts asked about in the question are linked, and
candidates are required to write an account of each one of them.

They can begin their answer by writing about the battle of Siffin which was fought between ‘Ali and
Mu’awiyah. ‘Ali was reluctant to fight fellow Muslims but Mu’awiya who was an Umayyad and the Governor of
Syria refused to accept ‘Ali as the caliph till the murderers of ‘Uthman were brought to justice. ‘Ali in turn
wanted to stabilise the empire then deal with the assassins of ‘Uthman as it was not the work of one man but
several. Candidates could give some background information of why the battle was fought between the two
and that could be read as development in the answer. It could also be said that the battle of Siffin followed the
battle of Camel, in which ‘Ali was victorious, and was fought in Muharram in 37A.H. ‘Ali met Mu’awiya’s force
with his own army of 80 000 men in Siffin. Fighting continued for several days between the two sides with loss
of life on both sides but when the battle started to turn in favour of ‘Ali, Mu’awiya asked his men to tie the
Qur’an on their lances to stop the war and decide the outcome by referring to the Qur’an. A section of ‘Ali’s
army refused to fight, ‘Ali tried to reason with them that it was a ploy to avert defeat but they refused to listen
and 10 000 of ‘Ali’s men laid down their arms which forced ‘Ali to agree to a truce, according to the terms of
the truce the dispute about the caliphate was to be referred to two arbitrators, one from each side, to meet
within six months.

The battle of Siffin gave birth to a secession movement, the disenchanted elements of the army from Kufa and
Basra refused to set up camp with the rest of the garrison on their return from the battle, they came to be
known as the Kharijites. The Kharijites were bitterly opposed to the idea of arbitration, however ’Ali treated
them with compassion and persuaded them to return to their homes.

Arbitration took place at Dauma-tu-Jandal. Abu Musa Al ‘Ashari represented ‘Ali whilst Amr bin Al’Aas
represented Mu’awiya. It was agreed in the arbitration by the two sides that both ‘Ali and Mu’awiya should be
deposed. However, at the time of the announcement of the verdict Abu Musa, as per the agreement,
announced that he and his colleagues agreed that both ‘Ali and Mu’awiya should step down but Amr bin
Al’Aas changed his stance and said that ‘Ali should step down however, Mu’awiya should retain his post. Thus
the arbitration failed. The failure of the arbitration deeply upset the Kharijites who had made their peace with
‘Ali. They now broke away and set up their own community in Nahrawan.
All three parts of the answer will vary in depth of knowledge and detail and marks should be awarded bearing
in mind that all three parts of the answer are addressed.
 8

Answer (Learn and write):

Battle of Siffin which was fought between ‘Ali and Mu’awiyah. ‘Ali was reluctant to fight fellow Muslims but
Mu’awiya who was an Umayyad and the Governor of Syria refused to accept ‘Ali as the caliph till the murderers
of ‘Uthman were brought to justice. ‘Ali in turn wanted to stabilize the empire then deal with the assassins of
‘Uthman as it was not the work of one man but several. Candidates could give some background information of
why the battle was fought between the two and that could be read as development in the answer. It could also
be said that the battle of Siffin followed the battle of Camel, in which ‘Ali was victorious, and was fought in
Muharram in 37A.H. ‘Ali met Mu’awiya’s force with his own army of 80 000 men in Siffin. Fighting continued for
several days between the two sides with loss of life on both sides but when the battle started to turn in favour
of ‘Ali, Mu’awiya asked his men to tie the Qur’an on their lances to stop the war and decide the outcome by
referring to the Qur’an. A section of ‘Ali’s army refused to fight, ‘Ali tried to reason with them that it was a ploy
to avert defeat but they refused to listen and 10 000 of ‘Ali’s men laid down their arms which forced ‘Ali to agree
to a truce, according to the terms of the truce the dispute about the caliphate was to be referred to two
arbitrators, one from each side, to meet within six months.

Emergence of Kharijites
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.

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. It was agreed in the arbitration by the two
sides that both ‘Ali and Mu’awiya should be deposed. However, at the time of the announcement of the verdict
 9

Abu Musa, as per the agreement, announced that he and his colleagues agreed that both ‘Ali and Mu’awiya
should step down but Amr bin Al’Aas changed his stance and said that ‘Ali should step down however, Mu’awiya
should retain his post. Thus the arbitration failed. The failure of the arbitration deeply upset the Kharijites who
had made their peace with ‘Ali. They now broke away and set up their own community in Nahrawan.

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. All valid responses to be credited

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]
Marking Scheme:
A straightforward descriptive response is needed here stating the benefits of zakat to the giver, the receiver
and to society as a whole.
▪ It could be said that 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 it could also be said is a blessing to the giver as by this act their
wealth is multiplied. Quotes from the Qur’an can be given in support, ‘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, candidates could say that zakat expiates the sins of a
person.
▪ The benefits of zakat for the receiver and for society as a whole are also several, 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.
▪ By the distribution of wealth in the society through zakat wealth is not accumulated in a few hands, the
poor don’t get poorer and the rich don’t get richer and a just balance is maintained. Zakat stimulates
investment and discourages hoarding in the community, if people do not invest, their wealth will be
gradually consumed by zakat, therefore zakat has benefits for all. Candidates could also say that as the
community thrives and prospers, crime is reduced. These and other benefits can be given in response to
this question. We are looking for a comprehensive answer that covers the benefits of zakat to the giver,
receiver and to society.
Answer (Learn and write):
Zakat is the 4th pillar of Islam and it was made obligatory on rich Muslims in the 2nd year of hijra.
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.
 10

• 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).

5(b) Abu Bakr fought against those who refused to pay zakat during his caliphate. In your
view what is the significance of this action? [4]
▪ had Abu Bakr not fought those who refused to pay zakat then perhaps one of the Pillars of Islam would
have been abolished which would have meant the corruption of the faith.
▪ It was to maintain the integrity of Islam that this action had to be taken.
▪ as collection of zakat was a state responsibility he may have felt that as caliph it was his duty to collect
zakat from all Muslims in his caliphate.

(a) Teaching [2 Marks]

 11

➢ 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.
➢ 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.

(b) Action: [2] Marks

➢ Conducting al 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.
 12

➢ 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.
 1

Past Papers
Day 09 (PAPER 02)
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, 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
Answer (Learn and write):
• 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]
 2

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 a revealed book and that the Prophet (pbuh) was the seal of prophets. 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.
• Examples (Prophet pbuh)
➢ The Prophet (P.B.U.H) always practised consensus of opinion (ijma) by consulting his companions on
important matters. For example, 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.

Caliphs
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, on suggestion of Umar (R.A) and by Ijm’a of the Companions, it was compiled in a book
form when many 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) Why are some Muslims not in favour of the use of analogy (qiyas) in solving present day
issues? [4]
• Muslims may feel reluctant with the use of qiyas in solving present day issues because an element of
personal judgment comes into it which they feel may not be reliable.
 3

• it depends very much on the ability of a legal expert to find comparisons between two principles and
because it is practised by individuals it makes some Muslims uneasy
• Shi’a Muslims may feel that it relies on the opinion of one individual which can be subjective and hence
be reluctant to use it.

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]
3(b) Which in your opinion was ‘Umar’s greatest quality as caliph? Give reasons for your
choice. [4]
Candidates are free to choose any one of ‘Umar’s qualities and say why in their opinion it was his greatest
quality. They could e.g. write about the justice of ‘Umar as being his greatest virtue or his skill as an efficient
administrator or military commander being his greatest virtue. All valid responses to be credited given that
they are backed up with sound reasons.

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.
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)

Answer (Learn and write):

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,
 4

‘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.
• 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.
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
 5

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. The first three takbirs are said after sana
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.
Answer (Learn and write):
Eid Prayers
▪ 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 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.
 6

• 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.

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.

O/N 2017 (21)

 7

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]
2(b) Why do you think Islam gives so much importance to maintaining unity within the Islamic
community? [4]
• the concepts of equality and unity are the essence of Islamic values and Muslims are encouraged to
maintain unity within the Islamic community to strengthen it.
• The community being united in practising faith and following its teachings will increasingly lead to
social justice and harmony.
• By practising unity the vulnerable are cared for and nobody gets left behind and on account of this
society as a whole prospers.

3(a) Outline the reasons why the caliphs Abu Bakr and ‘Uthman thought it necessary to
compile the Qur’an and describe how they went about completing this task. [10]
3(b) In your opinion, how important was it to have a complied copy of the Qur’an and what
could have been the dangers of not having one? [4]
• if the Qur’an had not been compiled, it could have been lost as some earlier scriptures were or changes
could have been made in its text as in other scriptures.
• Without the correct dialect the real message of God would not have reached the umma and the
differences in its reading and understanding could have caused disunity amongst the Muslims.
• had the Qur’an not been compiled many Muslims today may not have had access to it.
4(a) Outline the various kinds of circumambulations (tawaf) around the Ka’ba required
during the annual pilgrimage (hajj) and describe the conditions for performing them. [10]

Marking Scheme:
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-Nafla It is not required during annual pilgrimage but is however performed by pilgrims to gain
extra rewards.

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
 8

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’.
Answer (Learn and write):
Q4.
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’
4(b) Why in your opinion is it desirable that the pilgrims should visit Madina after the
performance of hajj or umra? [4]
• it is desirable for Muslims to visit Madina . Madina is a sacred city and is significant in the history of
Islam as Islam flourished and spread from Madina,
• it was the city chosen by the Prophet (pbuh) to live in even after the conquest of Mecca,
• he sanctified Madina just as Ibrahim sanctified Mecca.
• the Prophet (pbuh) is buried in Madina and a Hadith states that the Prophet (pbuh) said: ‘who makes
pilgrimage and then visits my grave after my death is like one who visits me in my life.’ Hence
making it desirable for Muslims to visit it.
 9

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)
Answer (Learn and write):
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
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.
 10

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.

(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).
(b) Action: [2] Marks
 11

➢ 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)

➢ 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.
 1

Past Papers
Day 10 (PAPER 02)
O/N 2017 (22)
2(a) Write about the relationship between the Qur’an and the Hadiths of the Prophet and
say what the difference is between Hadith Qudsi and Hadith Nabawi. [10]
Marking Scheme:
Candidates also need to distinguish between Hadith Qudsi and Hadith Nabawi. They could say that the former
contains the words of the Prophet (pbuh) himself. Hadiths that contain words from God which were said by
the Prophet are called Hadith Qudsi e.g. ‘Fasting is for me and I shall compensate it’. Such Hadiths do not form
part of the Qur’an, though they are recognised as being the words of God Himself which were voiced by the
Prophet (pbuh). Hadith Qudsi are also called divine Hadiths.

Answer (Learn and write):

A Hadith that contains the words that the Prophet (P.B.U.H) himself spoke is called Hadith Nabwi or Prophetic
Hadith for example “Pray as you see me praying”.

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. Such Hadiths do not
form part of the Qur’an, 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.”
‘Fasting is for me and I shall compensate it’.

2(b) Why do you think it was important for the Prophet to give permission to his
companions to write down his Hadiths? [4]
• the Prophet (pbuh) gave permission to his companions to write down his traditions so that they could
be recorded for future generations of Muslims to read and understand and thus gain a better
understanding of their faith.
• he wanted his message to be passed on to those who had not heard him speak,
• he was setting precedents in his rulings and conduct with other states etc.
• and he wanted Muslims to follow in his footsteps and do the right thing.
3(a) Write a detailed account about the election and administration of Abu Bakr. [4]
Marking Scheme:
In answer to this question it could be said that the Prophet (pbuh) did not nominate a successor. After his
death the ansars gathered in Saqifah-i-Bani Sa’ida to discuss the appointment of a caliph where they were
joined by Abu Bakr and ‘Umar and other eminent muhajireen, ‘Ali was not present at this meeting as he was
busy with the preparations of the final rites of the Prophet (pbuh). Whether the caliph was to be from the
ansar, or the Quraysh was discussed at the meeting. The ansars wanted a caliph from amongst them in view of
 2

their sacrifices for Islam, but Abu Bakr argued that the Arabs would not agree on any Amir other than a person
from the Quraysh, at which point the ansars suggested the option of electing two Amirs, one
from the Quraysh and one from the ansars, to which ‘Umar objected saying it would cause confusion in the
umma. ‘Ubayda bin Jarra addressed the ansars at this point and said, ‘O Ansar! You were the first to uphold
Islam do not be the first to sow the seeds of dissension in it.’ The ansars immediately withdrew their claim. Abu
Bakr suggested the name of ‘Ubayda bin Jarrah and ‘Umar held the hand of Abu Bakr and pledged his
allegiance. On seeing this people from all sides rushed to pledge their loyalty to Abu Bakr and a general pledge
was taken the next day. Candidates could refer to the speech Abu Bakr made upon his election.

As for the administration of Abu Bakr, candidates could say that he laid the foundation of a truly
democratic state. Following the Qur’an and sunna Abu Bakr conducted the affairs of the state by discussing all
matters with the Majlis-e-Shura. He divided the state into provinces and appointed governors who were
responsible for both administrative and military affairs. Public money was strictly accounted for and all those
in government were selected on merit. It should be said that even
though there was no police force, all crimes and their perpetrators were dealt with in the light of the teachings
from the Qur’an and sunna and if they were silent ijma was practiced. By his efficient administration he
preserved the integrity of Islam by suppressing rebellions and making sure that the Pillar of zakat was
enforced.
The mark is not to be divided 5+5 between the two parts but instead the answer has to be read as a whole and
a global mark should be given

Answer (Learn and write):

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 ibn al
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 ibn 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 him 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”.
 3

He adopted the title of “the successor of the messenger of Allah.”

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.
3(b) In your opinion, what was the greatest service performed by Abu Bakr during his
caliphate? Give reasons for your choice. [4]

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 say that the Rightly Guided Caliphs are an example of leadership for Muslim rulers as firstly
• they were chosen by the shura and general consensus of Muslims, which immediately establishes
democracy and proves that there is no place for dictatorship in Muslim countries. Here candidates can
quote from the famous speech Abu Bakr delivered at the time of his election.
• They could also write about how the other caliphs were elected, e.g. Abu Bakr nominated ‘Umar and as
there was no opposition to him he was elected. On his death bed ‘Umar appointed a panel of six to
choose the next caliph, ‘Ali to was elected by the Muslims in the mosque of the Prophet (pbuh). 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 caliphs always consulted the majlis e shura in the affairs of the state where everyone was free to
express their opinion.
• Everyone in the caliphate was also free to express their opinion and criticise the caliph. Here as an
example of this practice it could be written that once a woman asked ‘Umar during his caliphate how he
made a shirt from a piece of cloth from the bait ul maal when it was not long enough for others to make a
 4

shirt from and he replied to her that his son had given him his share. Detail and development of points
made will take the answer to higher levels.
• the caliphs were available to the people at all times and that
• the judiciary was independent and nobody was above the law. Again examples of these and other such
points made would give substance to the answer.
• It could also be said that the bait ul maal was public property and was so treated by the caliphs.
The best answers will be those which deal with the caliphates of all four caliphs.

Answer (Learn and write):

• 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 Saqifa bani 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 bt 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 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.
• 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. Hazrat
Usman used to hear public complaints after Friday prayer. Hazrat Ali would roam the streets of Kufa to know
the condition of his people.
 5

• 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 corps,
and the caliph at once ordered for the payment of the ten thousand darhams to him as compensation out
of the Bait-ul-mal.”
4(b) In your opinion which characteristic of the rules of the caliphs, if adopted by the present day rulers,
would improve the lives of ordinary people in the countries they live in? [4]
• religious tolerance practised and encouraged by the caliphs was their greatest quality or
• if practised today it would lead to peace and harmony in the community.
• Countries would be safe for all its citizens not just Muslims,
• religious tolerance shows the implementation of Islamic teaching as God says that there is no compulsion
in religion.
5(a) Prayers (salat), whether obligatory or voluntary, require preparation. Write an account of how a
Muslim prepares for it? [10]
5(b) Invocation (dua) is highly recommended immediately after obligatory prayer. Why do you think that is?
[4]
• after one has completed his/her salat, one is still in a state of purity or wudu, facing the qiblah, has made his
connection with his Lord during the prayer and so it is an opportune time to seek God’s mercy and ask for the
fulfilment of one’s wishes or needs.
the Hadith of the Prophet (pbuh) informs Muslims that amongst other times after performing obligatory prayers is an
opportune moment to make dua so by making dua after salat Muslims are practising the sunna of the Prophet (pbuh).
 6

M/J 2018 (21)

2(a) Outline the relationship between the Hadith and the Qur’an as sources of Islamic law.
Give examples to support your answer. [10]
2(b) Why have Muslims, right from the earliest years of Islam, attached so much importance
to the Prophet’s Hadiths? [4]

3(a) Write a detailed account of Abu Bakr’s achievements as Caliph. [10]

Marking scheme:
In this answer, candidates need to reflect upon the services rendered by Abu Bakr during his caliphate which,
though brief, was packed with significant achievements. It could be said that he laid the foundations of a truly
democratic state, by running the affairs of the caliphate in consultation with the Majlis e Shura. He
administered in accordance with the practice of the Prophet (pbuh) and set the precedent of maintaining
strict standards of accounting for public finances. Apart from his administration, he united the umma at a
critical time after the death of the Prophet (pbuh). He dealt firmly with the apostate
tribes who left Islam or refused to pay zakat, and fought the false prophets. The compilation of the Qur’an in a
single volume can be counted as one of his greatest services to Islam as Caliph. Development of these points
will determine the final mark a candidate receives.
Answer (Learn and write):
Abu Bakr steadied the mourning Muslim community. He addressed the gathering and made them realize
that Islam was to continue after Prophet’s death. He said, “He who worships Muhammad (pbuh), let it be
known to him that Muhammad (pbuh) being a mortal is dead, but whosoever worships Allah of Muhammad(
pbuh), let him know that Allah lives forever.” Soon after that he was elected as the first caliph of the Islamic
state after a meeting in Saqifa Bani saidah 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.
 7

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.
Sajjahfrom 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.
He arranged for a compilation of Quran. At the suggestion of Hazrat Umar and appointed Zayd bin Sabit along
with 20 to 25 scribes to accomplish this task. He laid the foundation of truly democratic state and always
consulted eminent companions of the Prophet in Majlis e Shura. He administered in accordance with the
practice of the Prophet (pbuh) and set the precedent of maintaining strict standards of accounting for public
finances. State was divided into provinces and each was lead by a governor, who was helped by an Amil for the
collection of revenue and the role of Qazi (Judge) was to administer justice . He died in 13 AH/634 AD.

3(b) What was the significance of his actions in dealing firmly with the apostate tribes? [4]
• by taking action against the apostate tribes and defeating them he maintained unity and made clear
that deviations from the faith like non-payment of zakat, challenging the finality of the Prophet
Muhammad (pbuh), etc., would not be tolerated. The apostasy wars confirmed that the Muslim state
was one under the leadership of one Caliph. what could have happened if Abu Bakr had not taken firm
action.

4(a) List the Six Articles of Faith and give an account of what any two of them teach. [10]
4(b) What, in your opinion, is the importance of prophets being sent to humanity? [4]

5(a) Write about the moral, social and economic benefits of a Muslim fasting. [10]
5(b) What, in your opinion, is the greatest reward of fasting? Support your answer by giving
reasons for your choice. [4]
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
• 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.
 8

• 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.
• 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.
 9

• 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
• the most fundamental belief in Islam is tawhid which one can know from the Qur’an.
• to practise the Pillars of Islam, guidance is needed from the Hadiths.
• 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.

3(a) Write a detailed account of two battles under the caliphate of ‘Umar. [10]
3(b) Give reasons for why you have selected the two battles in Part (a) as being the most
important. [4]

4(a) Write in detail about Muslim belief in Life after Death and the Day of Judgement. [10]
4(b) How does belief in life after death affect the life of a Muslim? [4]

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:
• 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.
 10

• 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.

5(b) Why is the second Pillar of Islam prayer (salat) so important in a Muslim’s life? [4]

(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.
 11

➢ 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.

(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”
(b) Action [2] Marks
➢ 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.
 1

Past Papers
Day 11 (PAPER 02)
O/N 2018 (21)
2(a) What measures were taken in early Islamic times to check the reliability of Hadiths? [10]
2(b) Why was it important for the Muslim community to have authentic Hadiths? [4]

3(a) How did the arbitration following the Battle of Siffin lead to the emergence of the
Kharijites? [10]
3(b) ‘The Kharijites were the main reason for ‘Ali not winning the Battle of Siffin.’ Do you
agree or disagree? Give reasons to support your answer. [4]
Agree with the statement
the main reason for ‘Ali’ not winning the Battle of Siffin was on account of the Kharijites.
They laid down arms when victory for Ali’s forces was near and despite Ali’s insisting them to carry on fighting
they threatened that if the fighting was not suspended , they would fight against Ali.
This lead to arbitration and Ali could not win the battle of Siffin.
the group who had propagated the cessation of fighting at Siffin later joined forces and came to be known as
the Kharijites and dealing with them further weakened ‘Ali’s authority and resources.

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
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.

Answer (Learn and write):

 2

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.
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.

4(b) What in your opinion is the primary link between angels and prophets in Islam? [4]
 3

• 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.

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?
Marking Scheme:
• Sometimes armed jihad or jihad by the sword (Jihad bi-l- sayf) becomes necessary. Jihad by the sword
is use of arms to engage in combat, it is not misuse of arms to create violence. Permission for armed
jihad is given in the following circumstances in Islam; for self defence of the Muslim community,
fighting against evil and injustice and when treaties are broken. Candidates could develop these points

• The rules and limitations of engaging in combat under the name of jihad are as follows:
Civilians namely women and children and the old as well those not participating in the war should not be
harmed in any way; fruit bearing trees should not be cut down; animals whose meat can be eaten should not
be killed; places of worship should not be demolished; asylum should be granted to surrendering troops;
prisoners of war should be treated well; corpses of the fallen should not be mutilated; treaties should be
respected; ambassadors should not be killed or mistreated no unjustifiable aggression on weaker nations
should be made.
A detailed response is needed here.
Answer (Learn and write)
• Circumstances/Conditions under which Jihad becomes Obligatory
• 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
 4

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.
• Rules of Jihad (Prophet’s (pbuh) Teachings)
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:
• Muslims should not be the ones to initiate fighting unless in self-defense.
• 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)

5(b) What do you understand by the term jihad? [4]

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]
Marking Scheme:
Candidates in this answer need to write about how Hadiths are classified into the three broad categories of
sahih, hasan and da’if according to the reliability of the isnad and matn. They could define the terms given and
go on to say what features categorise them under the different headings.
 5

Candidates should give the grounds for classifying Hadiths as sahih, hasan, da’if. For example for
the sahih Hadith it could be said that their accuracy is beyond question, each narrator in the chain was a pious
Muslim and that the chain was a continuous one and also that the narrator had a good memory making the
matn reliable etc.

For hasan Hadith it could be said that they 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 a good one.

Whereas the da’if Hadith is a term used for Hadiths whose truthfulness in both isnad and matn is not fully
established, i.e. its authenticity is not fully established and they are deemed weak. A Hadith could be weak for
many reasons and these reasons could be elaborated upon in the answer by the candidates.

Answer (Learn and write):

Q2:
Different types to traditions/ hadiths came into existence according to rank and degree of reliability. Thus
ahadith have been divided into three main types by Muslim scholars :

1. The Saheeh Hadith (Authentic). If all the narrators in the Isnad fulfil the conditions
Stipulated, the tradition is classified as an accurate saying or action of the Prophet and named Saheeh. This
means we can certain that the Prophet ( S.A.W) actually said or did what was reported in tradition.

Sanad must be full and unbroken. The first transmitter in the chain must be a companion of the Holy
Prophet (PBUH). Each transmitter in the chain who is known as rawi must be a strong Muslim i.e honest and
upright. He must be of an age in which he can understand the Hadith he is delivering. He must have a good
memory which is to ensure that he delivers the exact words of the Holy Prophet (PBUH). The dates of birth and
death of each transmitter in the chain should be overlapped.
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 against historical facts. It should not level accusations to the Prophet’s
family and companions. 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.

2. Hassan ( Approved). It is like Sahih tradition except that some of its narrators have been found
defective in memory in comparison with narrators of Sahih tradition. Ibn al-Salah classifies Hasan into two
categories:
1. one with an isnad containing a reporter who is "screened", i.e. no prominent person reported from
him but is not totally careless in his reporting, provided that a similar text is reported through another
isnad as well;
2. 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.
In both categories, Ibn al-Salah requires that the hadith be free of any irregularities.
 6

3. Daif (Weak). If any of the narrators in the Isand was known to have had any of the following faults, the
Hadith is then classified as being inaccurate and referred to as daif.
• The narrators was known to have been a liar.
• He was known to have had a bad memory.
• He was known to have not met the one; he was supposed to be narrating from.

2(b) What in your opinion is the importance of classifying Hadiths? [4]

• The Qur’an gives instructions to Muslims about how to live and practice their faith, it does not give
details showing how to implement the teachings given. This implementation of Qur’anic instructions is
found in the Hadiths of the Prophet .
• If the Hadiths were not classified there would be a danger of Muslims not knowing the correct way of
putting into practice their faith.
• in legal matters it is vital to only use only the most accurate Hadiths but when e.g. one is looking for
moral teachings, a Hadith whose isnad is not strong by having a gap or say the narrator having a weak
memory, a weak Hadith could be used and therefore the classification of Hadiths is important.
• Muslims by following the guidance given in the classified Hadiths can follow the perfect example of
the Prophet Muhammad.

3(a) Choose any two caliphs from the three given below and say how and why they were
martyred: [10]
• ‘Umar;
• ‘Uthman; and
• ‘Ali.

Marking scheme:
In this answer candidates need to select two of the three caliphs listed in the question and write about why
and how they were martyred.

Answer:
Hazrat ‘Umar:
After the battle of Nahawand, many persians were taken as captives by Muslims. One of them was Abu Lulu,
also known as Firoz. He was purchased by the governor of Basra , Mughira bin Shuba. Firoz made a pact with
his master to buy back his freedom by making windmills. since he was a non-muslim, according to Islamic law ,
he was required to pay Jizya. In 644, Umar was assassinated by Abu Lulu . One possible explanation was that it
was done in response to the Muslim conquest of Persia. The assassination was planned several months earlier.
In October 644, Umar undertook a Hajj to Mecca, during which the assassins pronounced Umar's imminent
death that year, and the massive crowd of the congregation was used by the conspirators as a veil to hide
themselves]
During one of rituals of Hajj, the Ramy al-Jamarat (stoning of the Devil), someone threw a stone at Umar that
wounded his head; a voice was heard that Umar will not attend the Hajj ever again.
The Persian slave Firuz Nahavandi (also known as Abu Lulu) brought a complaint to Umar about the high tax
charged by his master Mughirah. Umar wrote to Mughirah and inquired about the tax; Mughirah's reply was
 7

satisfactory, but Umar held that the tax charged to Abu Lulu was reasonable, owing to his daily income. Umar
then is reported to have asked Abu Lulu: "I heard that you make windmills; make one for me as well." In a
sullen mood, Piruz said, "Verily I will make such a mill for you, that the whole world would remember it".
It was Firuz who was assigned the mission of assassinating Umar. According to the plan, before
the Fajr prayers (the morning prayers before the dawn) Firuz would enter Al-Masjid al-Nabawi, the main
mosque of Medina where Umar led the prayers and would attack Umar during the prayers, and then flee or
mix with the congregation at the mosque.
On 31 October 644, Firuz attacked Umar while he was leading the morning prayers, stabbing him six times in
the belly and finally in the navel, that proved fatal. Umar was left profusely bleeding while Firuz tried to flee,
but people from all sides rushed to capture him; in his efforts to escape he is reported to have wounded
twelve other people, six or nine of whom later died, before slashing himself with his own blade to commit
suicide.
Umar died of the wounds three days later on Wednesday 3 November 644.
As per Umar's will, he was buried next to Al-Masjid al-Nabawi alongside Prophet Muhammad (pbuh) and
caliph Abu Bakr by the permission of Aisha.
Hazrat Uthman:
Various charges were laid against ‘Uthman during the second half of his caliphate. He was accused of appointing
his relatives in high positions in the caliphate, spending money from the bait ul maal on them, burning copies
of the Qur’an etc.
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 outside Madina.
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. 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.
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.
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 . the rebels received the news that an elite force dispatched from Syria was 120
km away from Madina they decided to act. They attacked ‘Uthman’s house that was bravely defended by Hasan
and Muhammad (Ali and Talha’s sons) who were wounded. ‘Uthman had instructed his household not to resist
the rebels as he was their only target and they meekly laid down their arms. Marwan and his troops did put up
a resistance and managed to push back a band of rebels. However, Marwan was seriously wounded and the
rebels led by Muhammad ibn Abu Bakr reached the caliph as the Friday prayer was being called out. ‘Uthman
 8

was alone in his room with his wife Naila reading the Qur’an when the rebel’s sword blade pierced him. As his
body lay on the ground one of the assassins pierced his shirt nine times and his wife Naila threw herself on him
to protect his body from any further indignity.
Hazrat Ali (R.A)
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 661. 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 unusual movement among the crowd and saved
Muawiya as he was in prayer.
Ali was assassinated by Abd al-Rahman ibn 'Amr ibn Muljam, a Kharijite from Egypt. He had entered Kufa with
the aim of killing Ali to avenge the Kharijite leaders at Al-Nahrawan.
In Kufa, he encountered a group of people from Taym al-Ribab tribe. Among them was a woman named
Quttaam and he proposed to her. Quttaam said that she would marry him if he kill Ali. She wanted revenge
too as her father and brother had been killed by Ali's forces at Al-Nahrawan. Ibn Muljam persuaded a man
called Shubayb to assist him in killing Ali. Besides Shablb ibn Bujra, Wardan ibn al-Mujalid also were Ibn
Muljam's accomplice. The conspirators stationed themselves opposite the door from which Ali would enter
the Mosque.
On Friday, 19 Ramadan, 656AD Ali entered Kufa’s mosque to perform the morning prayer. Ibn Muljam
wounded Ali on the "crown of his head" by a poisoned sword . He fled and was caught near the gates of
Kinda by 'Uwaymir', but could finally escape through the crowd. Later, Ibn Muljam was caught by Mughlra ibn
Nawfal .
Ali ordered that if he died from the wound, Ibn Muljam had to be executed in retaliation.Ali died two days later
on 21 Ramadan 661 AD at the age of 62 or 63, and Ibn Muljam was killed in retaliation (Qisas) by Hasan ibn Ali,
in accordance with Ali's instruction. Hazrat Ali was buried in Najaf, in Iraq.

3(b) In your opinion what lesson(s) can be learnt from the martyrdom of ‘Umar? [4]
• ‘Umar was a man of strong faith and principles and always remained firm in what he believed to be
right and did not waver from what he thought to be the correct and just course of action.
• that he was killed by Abu Lulu who was disgruntled by his decision to not relieve him from the payment
of a tax.
• The lessons that Muslims learn from this tragic event could be given that 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.
 9

4(a) Write an account of the campaign led by Abu Bakr against the tribes refusing to pay zakat.
[10]
Marking Scheme:
Some tribes went back on their pledged allegiance to the Prophet and refused to pay zakat. In answering this
question candidates could say why these tribes reneged on their pledge and how the caliph dealt with the tribes
on the issue of nonpayment of zakat. It could be said that he called the Shura to discuss this matter who advised
him to not take action against the rebelling tribes at the time. His response to the Shura and the delegates who
had come to ask for exemption could be written about in some detail in order to develop the answer. Also, an
account of the attack launched by the tribes and Abu Bakr’s counter attack repulsing the tribes could be given
in the answer. The eventual defeat of these tribes at Abraq by Abu Bakr could also be written about. Candidates
could say that once the main army returned from Syria, Abu Bakr led the force personally and defeated the
tribes which resulted in them sending delegates to Madina not only offering their allegiance to the caliph but
also expressing their willingness to pay zakat.
Answer (Learn and write):
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 called the Shura to
discuss this matter who advised him to not take action against the rebelling tribes at the time.
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.

4(b) How important in your view was this campaign against the tribes refusing to pay zakat? [4]
it was crucial as zakat is one of the Pillars of Islam and its exemption would have altered the faith.
 10

if Abu Bakr had not taken action other tribes could have made different demands e.g. exemption from fasting,
asking to make alcohol lawful.
Islam would not have remained in its original form.

5(a) Write a detailed account of the following: [10]

● ihram;
● tawaf ; and
● sa’i

Marking Scheme:
Before reaching miqat pilgrims must be in ihram which is to be in a state of ritual purity. It is for men dressing
in two pieces of white seamless garments and for women it is their ordinary daily clothes which cover them
completely, besides their faces and hands that constitutes their ihram. Before donning the ihram pilgrims
need to bathe, remove unwanted hair, trim their nails, and perform wudu. Men’s heads should be uncovered
and their footwear should not cover the ankle bone. Development of ihram would constitute candidates
writing about some or many of its restrictions.

Tawaf means going around the Ka’ba anti clockwise seven times. It starts from the Hajr al Aswad, a pilgrim
walks keeping the Ka’ba to his/her left. During tawaf one should be engaged in the dhikr of God, to recite the
third kalima is recommended. Candidates could also say that from the Yamani Gate the pilgrim should recite
Rabbana atina fid duniya􀂫. Each time the pilgrim passes the Hajr al Aswad he/she should raise the right hand
towards it and say Allah u Akbar. As development it could be said that male pilgrims walk at a faster pace for
the first three circuits and place the top piece, rida, of their ihram under the right arm and the ends of it over
the left shoulder from the start till the end of tawaf. Some candidates may also go on to give names of the
various types of tawaf.

Sa’i starts from Safa and ends at Marwa. Safa to Marwa is one round and Marwa to Safa the second. During
each round men run the distance between the two green pillars following the practise of the Prophet. Dhikr of
God should be continued during the seven rounds. Before the start of Sa’i intention to perform it is made.
Some candidates could write about why Sa’i is performed and write about its history mentioning Hajar and
Ismail.
Answer (Learn and write):
Ihram:
Before reaching miqat pilgrims must be in ihram which is to be in a state of ritual purity. It is for men dressing
in two pieces of white seamless garments and for women it is their ordinary daily clothes which cover them
completely, besides their faces and hands that constitutes their ihram. Before donning the ihram pilgrims need
to bathe, remove unwanted hair, trim their nails, and perform wudu. Men’s heads should be uncovered and
their footwear should not cover the ankle bone• 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.

Ihram is of three kinds. Qiran (Combining both Umrah and Hajj). Tamatt’u (combining both Hajj and Umrah with
a break in between). Ifrad (Hajj only). All these three kinds are legitimate.
 11

Tawaf (Repeated)
Sayi is 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 to 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.

5(b) What is the significance of the Black Stone (Hajr al Aswad) to Muslims? [4]
• Muslims 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.

(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.”
(b) Action [2] Marks
➢ 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
 12

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

➢ 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.”
(b) Action [2] Marks
➢ 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.
 1

Past Papers
Day 12 (PAPER 02)
M/J 2019 (21)
2(a) Give a detailed account of the checks made on the text and narrators of Hadiths. (10)
2(b) In your opinion what are the main advantages of carrying out checks to confirm the
reliability of the Hadiths? (4)

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)
3(b) ‘Umar and ‘Uthman stood by what they believed to be just and were martyred for the
position they took. Can lessons be learnt from their martyrdom? [4]

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.
Answer (Learn and write):
Private Prayer (Dua)
• 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.
 2

• 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.”
Times of Dua:
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).
• 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.

4(b) How does du’a bring a believer closer to God? [4]

du’a is direct communication between the believer and his Creator.
When a believer opens his heart to God and asks for His mercy and bounty there are no barriers between
them.
5(a) Describe how Muslims observe the fast of Ramadan and how this month
should be spent. [10]
• Whilst fasting Muslims are conscious of keeping their minds and body clean, staying away from gossiping, back
biting and fighting etc.; Spending more time in the recitation of the Qur’an and remembrance of God, prayer
and supplication; Being charitable and generous, zakat is given by many Muslims in the month of Ramadan;
Maintaining cordial relations with all, reconciling differences etc.; Reflecting on their spiritual and moral
conduct.

5(b) What is the purpose of fasting during the month of Ramadan? [4]

M/J 2019 (22)

2(a) Write an account of the compilation of Hadiths during the period of the Successors of
the Successors (tabi’ altabi’in). [10]
 3

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.
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.
Answer (Learn and write)
Successor of the Successor (Taba’eTabe’een)
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.

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
 4

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.

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:

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.

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
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.

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
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
 5

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]

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]
Battle of Siffin
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
3rd 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.
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
 6

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.

3(b) In your opinion what was the most serious consequence of the outcome of this battle? [4]
The emergence of the Kharijites;
The breakup of Muslim unity;
The weakening of ‘Ali’s authority.
Ali’s martyrdom

4(a) Islamic teachings revolve around six main Articles of Faith. Write about the following
two:
Belief in God, and Belief in angels. [10]
4(b) Why is the belief in angels important for Muslims? [4]
5(a) Prophets played a central part in conveying God’s message to humanity. Write an
account of Muslim belief in prophets. [10]

5(b) Why do you think God gave miracles to his chosen prophets? [4]
• the purpose of bestowing miracles upon prophets was to show humanity that they were divinely
appointed and that every miracle was a reflection of God’s power.
• miracles granted to the prophets were usually in the fields their nations excelled in .

O/N 2019 (21)

1. (a) From the set Hadiths you have studied outline the Prophet’s teachings on the
individual conduct of Muslims. [10]
Marking Scheme
 7

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:
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
In the first place he teaches 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 features 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 produce
nothing but good”
Prophet (P.B.U.H) emphasized also 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 as 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.
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.
 8

2(b) How do Muslims benefit in their community life by following the guidance given in the
Prophet’s Hadiths? [4]
by following the teachings given in the Hadiths society at large benefits.
When the Prophet’s Hadiths are followed by Muslims evil and wrong doing is eradicated as everyone tries to
live their lives as taught by the Prophet (pbuh) in accordance with God’s teachings and earn the pleasure of
the almighty as well.
Brotherhood is established and the weak in society are cared for etc.

3(a) Write an account of the achievements of Abu Bakr as the first caliph of Islam. [10]
3(b) Which was his greatest contribution as caliph? [4]

4(a) Describe any three of the following elements of pilgrimage (hajj): [10]
• ihram (garments worn for pilgrimage)
• sa’i (running between the hills of Safa and Marwa)
• rami (stoning the Jamarrat)
• Qurbani (sacrifice).
Marking scheme:
Qurbani: Following the stoning on the 10th of Dhu al-Hijja an animal is sacrificed reminding Muslims of
Ibrahim’s willingness to sacrifice his son for the sake of God and to show the pilgrims readiness to sacrifice in
God’s way and to offer thanksgiving etc.
Above are brief notes that need to be developed in answers.
Answer:
• rami (stoning the Jamarrat)
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.
Sacrifice:
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.
 9

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.
4(b) Why do you think pilgrims strive so hard to touch the Black Stone (Hajr al Aswad)? [4]

5(a) Give a detailed account of the following events: the opposition faced by ‘Ali when he
became caliph and the Battle of Camel . [10]
5(b) In your opinion what was the greatest threat faced by ‘Ali during his caliphate? [4]

O/N 2019 (22)

2. (a) Write a detailed account of the Musannaf and Musnad collections of Hadith. [10]
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.
Answer (Learn and write):
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
 10

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]

3(a) Write a detailed account of the election of Abu Bakr as the first caliph and the action he
took against any two of the false prophets. [10]
3(b) What was the most serious danger faced by the Islamic state during Abu Bakr’s
caliphate? Give reasons for your answer. [4]

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]
4(b) Why is private prayer (du’a) given so much importance by Muslims? Give reasons for
your answer. [4]

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]
5(b) What is the importance of zakat in Muslim society? [4]

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]
 11

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).
It was often the junior Companions who became the most prolific collectors and transmitters of Hadiths. Abu
Hurayra narrated 5300 Hadiths, Abdallah ibn Umar was 23 years old when the Prophet (pbuh) died but is the
second largest source of Hadiths, narrating 2600 Hadiths, Ibn Abbas narrated 1700 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. 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.

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.” Thus the companions of the Holy Prophet (pbuh) considered it their duty to preach hadiths
to those who had not seen or heard him.
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
of the orders and instructions issued from time to time by the Holy Prophet (pbuh) 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
 12

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 Prophet Muhammad’s (P.B.U.H) companions had the responsibility of teaching new generation of
Muslims and new converts about the life and faith of the Prophet Muhammad (P.B.U.H) they had
never known.
• Companions who spent the most time with a Prophet Muhammad (P.B.U.H) like his best friend Hazrat
Abu Bakr, his cousin and son in law Hazrat Ali and his trusted advisor Hazrat Umar are sources for only
a small numbers of Hadiths.
Hazrat Abu Bakr narrated 142 hadith. Hazrat Ali narrated about 536 , Hazrat Umar it is believed narrated 537
Hadiths.
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.
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.
‘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”
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. 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.
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.
Abdullah ibn Masud was one of the earliest companions and remained close to the Prophet (pbuh)
throughout his life. After Prophet’s (pbuh) death, he went to Kufa and narrated the Hadiths to new converts.
He is said to have reported 848 Hadiths.
• 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]
3(a) Write about the compilation of the Qur’an in the caliphates of both Abu Bakr and ‘Uthman. [10]
3(b) In your opinion was the compilation of the Qur’an the greatest achievement of the two caliphs? Give
reasons for your answer. [4]
 13

4(a) Write an account of the administration of the caliphate under ‘Umar. [10
4(b) In your opinion what was the most important feature of ‘Umar’s administration? Give reasons for your
answer. [4]
5(a) There are five forms of jihad. Write an account of any three of them. [10]
5(b) In your opinion, which is the most important kind of jihad? [4]

M/J 2020 (22)

2(a) Outline the relationship between the Qur’an and Hadith when formulating Islamic law. [10]
2(b) What is the importance of consensus (ijma) in the Muslim world today? Give reasons for your answer.
[4]
• it creates unity in the Muslim world,
• Muslims can be certain that what they are given permission for, or the ruling made, is in line with the
Qur’an and Sunna.
• Examples can be given to develop the answer and make a strong evaluative response.

3(a) Write a detailed account about the Battle of Yarmuk fought in the caliphate of ‘Umar. [10]
3(b) What was the significance of the conquest of Jerusalem in ‘Umar’s caliphate? [4]
• Jerusalem was one city whose conquest was more symbolic than of military importance. Jerusalem was the
city to which the Prophet (pbuh) travelled from Makka during Mairaj.
• Jerusalem is where the Prophet (pbuh) led the prophets of the past in prayer before ascending to the
heavens.
• Whilst acknowledging the rights of Christians and Jews in Jerusalem, ‘Umar was keen to send the message
that the city also belonged to the Muslims.
• It marked the decline of the Byzantine dominance at the time.

4(a) Write about Muslim belief in: • divine books; and • prophets. [10]
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; or it could be said that
•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.

5(a) How do Muslims prepare themselves for Friday (Jum’a) prayers and what are the special features of
this prayer? [10]
5(b) In your opinion, what are the benefits of praying in a mosque? Give reasons for your answer. [4]
• It increases unity and brotherhood, you get to know your fellow Muslims as you meet them five times
a day.
• Issues facing individuals or the community or even the ummah at large
• One gets extra reward for praying at the mosque.
• Sunnah of the Prophet
 14

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.
Answer (Learn and write):
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?’
 15

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.” (Abu Daud Timizi)

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)
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)
 16

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.

3(a) Give an account of the administration of the caliphate under ‘Uthman. [10]
3(b) In your opinion what was ‘Uthman’s greatest achievement as caliph? [4]

4(a) Write a descriptive account of the Battle of Siffin and the arbitration that followed it. [10]
4(b) What in your opinion was the most serious outcome of the arbitration? Give reasons to
support your answer. [4]
5(a) Write about the rituals that take place on the first three days of the annual pilgrimage
(hajj). [10]
Answer:
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. Afetr entering the state of Ihram, the pilgrims start reciting 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 pray their shortened Zuhr, Asr, Maghrib and Isha
prayers. The prayers though shortened are not combined. The pilgrims spend all the available time in worship and
supplication. The night is spent in prayer at Mina.

th
On the 9 day after Fajr prayer, they leave Mina for Arafat, where they recite the Quran and pray at the
Jabal al-Rahma. This is known as wuquf 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. the Prophet (pbuh) said, ‘hajj is halting at Arafat’
 17

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 once again reciting the talbiya, where they perform
Maghrib and Isha prayers together.
They spend the night in worship and gather 49 pebbles for the next day. However, it is permissible for
women and weak individuals to proceed to Mina at any time after midnight.
At dawn of 10th of Dhu al-hajja also known as Yawm-an-Nahr means the Day of Sacrifice, they proceed from
Muzdalifa to Mina where they perform Ramy (stonning), by throwing seven pebbles at the Jamarat al Aqba
calling ‘Bismillah Allahu Akbar’ every time they throw a pebble.. The stone pillar symbolizes Satan. Recitation of
Talbiah is stopped here. 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 whereas women may cut a lock of hair.
they can now change into their normal clothes.
Quran says,
“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]
*Following sentence should be added when complete method is asked
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.

5(b) In your opinion should hajj be performed as many times as possible in a Muslim’s life?
Give reasons for your answer. [4]
• The Prophet (pbuh) performed hajj once in his lifetime so following his Sunna Muslims should also
perform hajj once in their lifetime.
• hajj should not be performed more than once in a lifetime so that those who have not performed it get
a chance to fulfil this Pillar.
• if a Muslim has performed hajj once he could sponsor the hajj of one who cannot afford the journey so
they can experience it and fulfil this Pillar.
• some Muslims may want to perform hajj more than once to be able to repent for their sins and to seek
God’s forgiveness. They may want to perform a hajj e badal for a deceased loved one who had not
performed hajj in their lifetime.

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]
2(b). What is the purpose of having false Hadiths in Hadith collections? [4]
 18

Candidates need to give their personal view as to why it was essential to include false (mawdu) Hadiths in
Hadith collections. It could be said that they were included to ensure that the possibility of them being
categorised in the other categories, e.g. sahih, hasan, etc. did not occur. Another reason could be to let
Muslims know that these were false Hadiths so if they came across them they could disregard them. All valid
responses to be credited on their own merit.

3. (a) Write an account of how Abu Bakr led the Islamic empire when he became the first
caliph. [10]
3. (b) Why was defeating the false prophets so important to the stability of the Islamic state
during Abu Bakr’s caliphate? [4]

4. (a) Write a detailed account of belief in:

• God as the Supreme Lord and Master of all creation;
• God alone is entitled to worship; and
• God is known by His most beautiful names and attributes [10]
4(b) Why is the declaration of faith (Shahadah) at the core of Islam? [4]
It could be said that in Islam only God is worthy of worship and the essence of Islam is bearing witness
to the phrase, La Ilaha ill-Allah, there is no god but Allah. This testimony to belief is the axis around
which Islam revolves and all the other Pillars follow on from it.
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.

Method of Fasting (Repeated)

Rules of Fasting
• 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.
 19

• 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.

5 (b) In your opinion what is the most important benefit of fasting in Ramadan. Give reasons
for your choice.[4]

Past Papers
Day 13 (PAPER 02)
M/J 2009
3. (a) Trace the expansion of the Islamic empire under the rule of the caliph ‘Umar. [10]
Marking Scheme:
Basic answers may show some knowledge of the main battles and areas brought under Muslim rule during the
caliphate of ‘Umar. Better answers will be able to expand on the points made earlier and be able to name and
date the main battles. Some of the important dates/battles are: 636AD/15AH battle of Yarmuk, 636AD/15AH
battle of al-Qadisiyya, 642AD/21AH battle of Nihawand. Better candidates should be able to give a coherent
account of the progress of Muslim armies, the battles won and the land captured. Fully detailed and dated
answers showing a gradual expansion of the answer will enable the candidates to get top range marks.
Answer:
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
 20

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 East, 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 30,000. After a
prolonged 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 Western borders because of their hostility
against the Islamic state.The Muslim commanders i.e Khalid 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 at
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 after a siege captured Egypt in 18
A.H. /639 A.D.

M/J 2010
Q3. What major events took place during the caliphate of Uthman? [10]
MarkingScheme:
‘Uthman was the third caliph. He continued the policy of expanding the Islamic territories. He expanded the
state towards the east and in the Mediterranean and crushed many rebellions. Details of areas conquered and
rebellions put down could be given here. The first Muslim naval fleet was built during the reign of ‘Uthman. It
was ‘Uthman who during his term as caliph ordered a full edition of the Qur’an to be made and for this
appointed Zayd Ibn Thabit to lead the compilation. He ordered all unofficial copies of the Qur’an to be burnt.
Some candidates may well discuss that it was because of this action of his and the charge that he had
appointed inefficient relatives as governors that his rule caused disquiet and led to several uprisings. They
could go on to mention the uprisings in Iraq, Kufa and Egypt and say how finally in 35 AH troops from all three
provinces arrived at Medina to take their complaints directly to the caliph.
 21

Answer:
Hazrat Usman succeeded to the caliphatein 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.
M/J 2011
5 (a) What beliefs and practices are involved in:
(i) stoning the Jamarat
(ii) performing sa’y
(iii) assembling at Arafat
Answer:
 22

(iii) ‘Arafat is the plain outside Makka where all pilgrims gather on 9th of Zilhajj during the annual
pilgrimage.This day is also known as the day of Arafat
• Here they perform the wuquf, standing between noon and dusk in order to obtain God’s forgiveness. They
also recite prescribed passages from Quran during the wuquf. Zuhr and Asr prayers are performed together in
this plain. Hajj sermon is also delivered here.
• 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.Prophet Muhammad delivered his last sermon in this plain.
O/N 2012 (22)
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.
Answer:
“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)
 23

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 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.

O/N 2013 (21)

4 (a) Outline the practice of almsgiving (zakat) in Islam. [10]
Marking scheme:
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.
 24

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.
• 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.
 25

• 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.

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]
Marking Scheme
From the earliest times Muslims recognized that the example of Prophet Muhammad could
not only help them understand the word of God better but help put the principles taught by
Islam into practice as well. The compilers were very strict about the biographies of the
transmitters to ensure that the Hadiths they collected were genuine. Candidates could give a
list of the qualities that
the great Islamic teacher al-Shafi’i said
a transmitter of Hadiths must have a firm faith;
must be known for truthfulness in all that he reports;
he should repeat exactly what he heard from his teacher and not use his own words;
have a good memory;
he should report what agrees with the reports of others who are known to have a good memory.
Bearing in mind how important the biography of a transmitter was in order to collect only the
authentic Hadiths, the compilers painstakingly went about their work so that future
generations of Muslims were following what the Prophet had actually said and not some
diluted version of his teaching.
Answers could also include that Hadiths are also a useful tool in explaining the Qur’an and formulating laws
and therefore it was imperative that only the sahih Hadiths were followed. A detailed response will earn the
candidates higher levels.

ANSWER: [Learning]
From the earliest times Muslims recognized that the example of Prophet Muhammad could not only help
them understand the word of God better but help put the principles taught by Islam into practice as well. The
compilers were very strict about the biographies of the transmitters to ensure that the Hadiths they collected
were genuine
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 for the Holy Prophet (PBUH).
For example Imam Malik relates a Hadith from his teacher Nafi who relates it from his teacher Abdullah Bin
Umar who says he heard it from Prophet (PBUH).
The great teacher of Islamic law Al Shafi’i said that a transmitter of Ahadith must have the following qualities:
He must be of firm faith.
He must be known for truthfulness in whatever he reports.
He should understand what he reports and know how a change of words can change ideas in it.
He should report exactly what he has learnt from his teacher, and should not use his own words.
He should have a good memory.
He should report which should agree with the reports of others who are known to have good memory.
 26

Major collectors of hadith also used the following methods to check the reliability of Isnad.
• 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.
Rigorous testing of the links between individuals has helped Muslims to be certain of authenticity of
Hadis.
• 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.
• 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.
• 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 memory.
• The dates of birth and death of each transmitter in the chain should be overlapped with the person
before and the person after him. This means that this individual could have met the person who was
before him in time, and heard him relating the Hadith, and could also have met the person after him and
related the Hadith to him. Thus, there must be no gaps or weaknesses in the chain to ensure that a
Hadith is authentic.
• IMPORTANCE
In order to collect only the authentic Hadiths, the compilers’ painstakingly went about their work so that
future generation of Muslims were following what the Prophet (P.B.U.H) had actually said and not some
diluted version of the teaching. Hadiths are also a useful tool in explaining the Quran and formulating
laws and therefore it was imperative that only the Sahih Hadiths were followed

3 (a) Write a detailed account of the four false prophets, and how the caliph Abu Bakr
defeated them. [10]
Marking Scheme:
The candidates need to write in detail about the four false prophets who threatened Islam and how caliph Abu
Bakr defeated them during his caliphate. There is no need for candidates to write about other aspects of Abu
Bakr’s caliphate as it would not be relevant to the question. The false prophets were:
(i) Al-Aswad al ‘Ansi: He was the leader of the ‘Ans tribe in Yemen. His dark complexion earned him the title al
Aswad i.e. the black man, he was also known as the veiled prophet as he covered his face to create an aura of
mystery about himself. In the later years of the Prophet’s life al-Aswad claimed to receive divine guidance and
used tricks to convince people of his miracles. With a large army he invaded Narjan and most of Yemen. He
was defeated and killed by a Persian Muslim Firuz al Dhalaymi. After the Prophet’s demise his followers
regrouped and revolted under Qais ibn ‘Abd Yaghus but were again defeated by Firuz.

(ii) Tulayha ibn Khuwaylid ibn Nawfal al-Asadi: He was a wealthy leader of the Bani
Asad and Ghatafan tribes in North Arabia. He was a renowned warrior who after initially opposing Islam
embraced the faith in 630 only to rebel and proclaim himself as a prophet. He was accepted as a prophet by
many tribes and he raised a strong force against the Muslims. Khalid ibn al-Walid was sent by Abu Bakr to
quell his revolt and in the Battle of Buzakha in September 632 Tulayha was defeated. He escaped to Syria and
after the Muslim conquest of that country converted to Islam again and participated in the battles of Jalula,
Qadissiyah and Nihawand.
 27

(iii) Sajah bint-al-Harith: She was an Arab Christian from the tribe of Taghlib. She had a following as a
soothsayer and after the Prophet’s death when many of her tribesman rejected Islam she declared herself as a
prophet. With a force of 4000 she marched towards Madina, but learning of Tulayhas defeat Sajah dropped
her plans. She then joined forces with another false prophet Musailimah. She went on to marry him and
accept his prophethood. Khalid ibn Walid crushed Sajah’s forces and then moved to tackle Musailimah who
was killed in the battle of Yamama after which Sajah embraced Islam.

(iv) Musailimah al-Kadhdhab (The Liar): He belonged to the large and influential tribe of Banu Hanifa in the
Yamama region. He was wealthy and powerful and used his influence to misguide people and declared himself
a prophet during the Prophet’s lifetime. He parodied the verses of the Qur’an and invented some verses and
even wrote to the Prophet saying he had been given a share in his prophethood. The Prophet called him an
‘arch- liar’. He abolished the injunctions of the Qur’an and made permissible what was forbidden and
succeeded in gaining a large following. After the Prophet’s death he challenged the caliphate of Abu Bakr
which led to the Battle of Yamama in 632 and decided his fate. He was in command of 40 000 men. Ikrimah
and Shurabil were sent by Abu Bakr to fight him but both were defeated. A force was then sent under Khalid
ibn Walid which defeated him and he was killed by Wahshi al Harb. Details of this battle, etc.
will help candidates get higher levels.

Answer:
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 raised 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.

(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
 28

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’.
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.

4 (a) Write an account about the battle of Yarmuk fought during the caliphate of ‘Umar. [10]

Marking Scheme:
• 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.
• Khalid ibn al-Walid began to group his forces along the River Yarmuk
• 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.
• The offer was turned down and the usual 3 options were given to the Romans; Islam, jizya or war. They
chose the third.
• 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 3000 men besides those who were grievously wounded.
• 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.
 29

• The city of Jerusalem, which was besieged by Amr ibn al A’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.

Answer:
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. A tributary of River Jordan, south of the
Sea of Galilee. 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 saying ‘This is one of
Allah’s battles. There should be neither pride nor wrongdoing in it. Strive sincerely seeking Allah in your work
for this day also has what lies beyond it.”
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, 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 Wadi al
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 A’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.

5 (a) Write about how the pillars of Islam help Muslims to improve their communal
relationships and social responsibilities. [10]
Marking scheme:
Islam is a religion based on social justice. God has laid great emphasis on huqaq al ibad and it is incumbent on
Muslims to care not only for their fellow Muslims but for humankind at large.
Candidates can, referring to the five pillars and how they impact upon the communal relationships and social
responsibilities of Muslims, say that some pillars are mainly concerned with a believer’s responsibilities to
 30

God, and some are mainly concerned with responsibilities to other people. However, the two aspects can
overlap.
For example salat is mainly responsibility to God but it is often performed in congregation and so brings
people together, promotes equality;
the giving of zakat is about helping the poor and ensuring that everyone helps each other;
the observance of sawm (fasting) is about responsibility to God and about understanding the difficulties faced
by the less fortunate in society making the better off more compassionate and generous, also the breaking of
the fast together at sunset during Ramadan brings the community together.
The Hajj is a Muslim’s responsibility towards Allah but is a gathering of Muslims who become equal once they
don the ihram and again is a forum for promoting equality, sharing ideas, solving problems that face the
Muslim communities over the world, etc.
Candidates can write in detail about the ideas listed above and give quotes to support their answers. Details
and development in the response will help reach higher levels.

Answer :
Islam is a religion based on social justice. God has laid great emphasis on huqaq al ibad and it is incumbent on
Muslims to care not only for their fellow Muslims but for humankind at large. five pillars impact upon the
communal relationships and social responsibilities of Muslims some pillars are mainly concerned with a
believer’s responsibilities to God, and some are mainly concerned with responsibilities to other people
2. 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.
2. 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.
These lessons of equality, fraternity and brotherhood, when put into practice, serve as a foundation for the
unification of the human race.

3. When a person fasts it develops empathy in him/her as they feel the hunger pangs of the poor. 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.

4. By giving zakat 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 an equal distribution of wealth in the society and prevents its accumulation in the hands of a few. Paying
Zakat allows wealth to be distributed equally in a society. It eradicates begging because everyone is getting
their rights.(Social).
 31

5.Hajj 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.

M/J 2014 (22)

4 (a) How do Muslim individuals and the Muslim community benefit from the annual
pilgrimage (hajj)? [10]
Marking Scheme:
When answering this question candidates need to write about both the individual benefits and the communal
benefits to the Muslim community that result from the annual pilgrimage (hajj).
They could well state that hajj is the 5th pillar of Islam and compulsory for all Muslims who are physically and
financially able to perform it.
Hajj is a form of ibadah which covers all aspects of human life. In its performance a Muslim sacrifices his wealth,
his time as well as his physical and mental energies. So for the individual it is an incomparable experience, one
in which the pilgrim is showing his/her obedience to the almighty and confirming His unity and fulfilling a pillar
of their faith.
On a community level it demonstrates equality and promotes brotherhood. As trade is allowed in pilgrimage it
helps the economy to flourish which in turn is good for the community.
People from all occupations come together and have the opportunity to discuss their economic problems and
find mutually beneficial solutions to them.
Problems facing the Muslim world could be discussed and alliances can be formed amongst say visiting leaders
of the Muslim world when they come on the annual pilgrimage and help solve the difficulties faced by the
ummah in different parts of the Muslim
world. Comprehensive and detailed answers are needed to get higher levels.
ANSWER:
• 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).
 32

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.

O/N 2014 (22)

4 (a) ‘Pilgrimage to the House is a duty people owe to Allah, those who can afford the
journey.’ (Al ‘Imran 3:97)
(i) For whom is the annual pilgrimage (hajj) compulsory and which Muslims are exempt
from it?
(ii) What things are forbidden to pilgrims while in the state of ihram? [10]
Marking Scheme:
Candidates could well begin their answer by saying that the pilgrimage to Mecca once in a lifetime is the
religious duty of every Muslim. It is obligatory on every adult, sane, free Muslim who can afford to bear the
expenses of this journey. Candidates could develop their answer by saying that hajj is compulsory for all those
Muslims who can meet the travel expenses and their expenses whilst at hajj and also have enough funds to
leave behind for their dependents and household till the pilgrims return. One also needs to be physically fit to
undertake this journey; danger to life owing to war in certain areas in or around the Holy land or in one’s own
country may free a person from the obligation of performing hajj. Also a woman is not allowed to proceed to
pilgrimage without a mahram male and if she can’t find a mahram it is not obligatory for her to perform
pilgrimage.
For the second part candidates need to say what things are forbidden in ihram and these
could include amongst others:
• To shave, trim hair or nails
 33

• To use abusive or foul language

• To indulge in marital relations
• To hunt or kill an animal; however, harmful or dangerous animals can be killed
• To wear sewn clothes, but women are exempted from this
• To use perfumes or oils
• To cover the face
• To cut a plant or tree.

ANSWER:
(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, people 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. Abdllah Ibn Abbas reported, the
Prophet (P.B.U.H) said, “A woman 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. To use perfumes or oils etc
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.
 1

Past Papers
Day 14 (PAPER 02)
• Summaries of Caliphate:
• 2006, 2011
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 calendar.

Hazrat Ali (2005,2009,2013,2014)

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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 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
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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.

UNSEEN TOPICS
➢ History and importance of Hadith
Successors of the Companions (Tabi’in) (2nd century after Hijra)
• 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.
• 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.

Understanding the terms Sunnah and Hadith

To understand what the Quran says about a particular issue, it is important to look at the legacy of Prophet
Muhammad (P.B.U.H) who explained the message of the Quran through his word and deed. This legacy is
referred to as the Prophet’s Muhammad (P.B.U.H) sunnah, and it stands second to the Quran as it is, in fact,
the lens through which the Quran is interpreted and understood.
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For much of Islamic history, the source through which the Sunnah was preserved, transmitted, and
understood has been the Hadith, Sunnah can be defined as a report describing the words, actions, or habits of
Prophet Muhammad (P.B.U.H).
When Muslims refer to the hadithsof Prophet Muhammad (P.B.U.H) they are referring to his sayings and
actions have been recorded for others to follow; this also includes his approval of what his fellow Muslim said
and did, following his examples. Hence, the Prophet’s Muhammad (P.B.U.H) Hadiths have been and continue
to be, held in high esteem and importance by all Muslims across the world as a source of guidance for all
aspects of their lives.

Pillars of Islam
Prayer( Salat)
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.

Times of Prayer:
1. 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.
2. 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.
3. 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.
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4. 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.
5. 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

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.
Masjid (the place of prayer)
Masjid, the Arabic word for mosque, means a place of prostration (sujood). Prayer establishes the connection
between the believer and his/her Lord and prostration symbolizes complete submission.
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Throughout Islamic history, the mosque has remained the centre of Muslim community, and towns have
grown around this pivotal building. Mosques come in all shapes and sizes, and Muslims in the past, and even
today, have made use of local artisans and architects to create beautiful mosques.
There are , however, certain features that are typically common to all mosques. externally, every mosque
has a dome and minarets, which are visible from afar. The minarets are tall towers used to call believers to
prayer. Within, every mosque has a mihrab, a niche in the wall that indicates the direction of Makkah; most
mosques have a minber, a tall chair-like pulpit from which the imam is able to deliver a sermon. The interior of
the mosque is decorated usually with calligraphy of Allah’s 99 names and Quranic verses around the walls, or
with intricate geometric swirling design, known as Arabesques. Many mosques have big courtyards to
accommodate more people during large congregations. There are never any images of people or animals nor
any statues in mosques, for this is strictly forbidden in Islam.

Fasting (Saum)
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.

HAJJ
Forms of Hajj (Ihram):
There are three ways in which Hajj can be performed namely:
1) Hajj al- Tamattu (Interrupted): This means entering into ihram to perform Umrah before Hajj. Then the
ihram is removed on completion of Umrah and put on again on the 8th of Dhul Hijja onwards for the
Hajj rites from Makkah.
2) Hajj al- Qiran (Combined) This means entering into ihram for both Umrah and Hajj at the same time,
not taking off the ihrem after Umrah until the Day of Sacrifice (10 th Dhul Hijja). Alternatively, one may
first enter into ihram for the Umrah and before beginning one’s tawaf, may the intention of ihram for
the Hajj as well.
3) Hajj al Ifrad (Single): This means entering into ihram for the Hajj either from the prescribed station of
ihrams (Meeqat) or from Makkah if one lives there, and go to Mina for Hajj. In this case, ‘Umrah is not
performed before the hajj rites
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.
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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.”

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.

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”
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
 8

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]

Hajr-e-Aswad and Istilam

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.
Zamzam:
Zamzam is the name of the famous well in Masjid Al Haraam. Following the practice of prophet Muhammad
(Pbuh) ,is it recommended to drink zamzam water after which estelam of the black stone again should be done
again.if there is a rush then the estelam should be signaled from a distance and one should move towards
safa, reciting the following invocation. “Indeed, Safa and Marwa are among the sign of Allah. so whoever
perform Hajj orUmrah there is no Harm in walking between them. and for whoever Happily perform further
righteous deeds, Allah is the most Appreciative and all – Knowing.” (Al- Baqarah, 2:158)

➢ Rightly Guided Caliphs

HAZRAT Abu Bakr (R.A)

3 (a) Trace the 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.
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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
Battles [unseen]
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.

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:
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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.
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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.

HAZRAT UMAR
Persians
1. Battle of Namarraq:
During the Khilafat of Hazrat Abu Bakr, Muslims under Musana 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 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 lain the
siege which lasted for seven months. Finally they had no option to come out and fight. The 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.
3. 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, 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.
Byzantines:
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
 12

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.
Battle of 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
attacked. 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.

Siege and Conquest of Jerusalem, 637

Though the Muslims had been successful in securing all of Syria, the city of Jerusalem, besieged by Amr ibn al
Aas since the Yarmuk conflict, had withstood surrender. It was only when Amr’s army was reinforced by Abu
‘Ubaydah and Khalid’s forces, that the inhabitants of Jerusalem realized the futility of their position and agreed
to a surrender, but on the condition that the Caliph would himself come to sign the treaty.
Jerusalem was one city whose conquest was more symbolic than of military importance and hence Hazrat Umar
agreed to personally be present at the surrender of Jerusalem in 637. To make this journey he set off which one
slave and a camel between them. When the Patriarch Sophronius, an Arab Christian who had risen to become
one of the leading figures of the Greek Church in Jerusalem, witnessed the simplicity and humility of the Caliph
he is reported to have said:’ Verily Islam has exceeded all the religious.’
The terms of the treaty signed with the leaders of Jerusalem were similar to others put in place throughout
Syria. What was unique about the Muslim conquest of Jerusalem was that the new governors allowed Jews,
who were banned from the city of the Byzantines, to come here to worship for the first time in over 500 years.
The Qur’an holds Christian and Jewish religious in special esteem calling Jews and Christians, “The people of the
book (Ahl-ul-Kitab).” While acknowledging the right of Christians and Jews in Jerusalem, Hazrat Umar RA was
keen to send the message that this city also belonged to the Muslims.Jerusalem was the city to which the holy
Prophet pbuh had travelled from Makkah during M’airaj, and where he led the prophets of the past in prayer,
before ascending to heaven. There could be no minimizing the importance of Jerusalem in the Islamic tradition,
and within mind Hazrat umerRA set about the cleaning the Temple Mount, erected the first version of the al-
Aqsa mosque, the third holiest site in Islam
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 of Alexandria was conquered and Muslims became the masters of Egypt.
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HAZRAT USMAN
Loss of the Holy Prophet’s Ring
Despite the campaigns and wars the years 644 to 650 were a peaceful period of Hazrat Usman Caliphate. He
had then ruled for six remarkable years each one full of achievement. In the following year 651 a mishap
reversed this flow of fortune and the next six years of his caliphate brought the young Islamic state to the brink
of the civil war. The aged caliph once again concerned about the safe apply of drinking water for the people of
Madina was directing a team of workers who were deepening the Arees Well in Madina. As he leaned over the
wall of the well, his old gripped the stone wall the signet ring of the Prophet (P.B.U.H) which had been passed
down from one caliph to the next, slipped from his figure into the depths of the well. Despite every effort to
find it it was never recovered and this loss of the signet ring of the Prophet (P.B.U.H) inscribed ‘Allah the best of
potentates’ went on to divide the Caliphate of Hazrat Usman.
HAZRAT ALI
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 25 th of Zil Hajj, there was a general
Bayyat at the prophet’s pbuh mosque and Hazrat Ali became the fourth khalifa of Islam.
Fall of Egypt.
From NehrawanHazrat Ali wanted to move against Muawiya. But his troops disobeyed his orders and deserted
him. Muawiya took full advantage of his disobedience and cowardice. He ordered Amr bin Aas to invade Egypt.
The Governor of Egypt was defeated by Amr and Egypt came under the sway of Muawiya. The loss of Egypt was
a severe blow to the Khilafat of Hazrat Ali.
After this, rebellions broke out all over the land and the Khalifa, considering the situation serious, agreed to
conclude a treaty with Muawiya. It was decided that Muawiya should ruled over Syria and Eygpt and the rest of
the Islamic Empire should remain under Hazrat Ali. Thus, the conflict between Hazrat Ali and Muawiya came to
an end. The compromise between the two dealt a death blow to mischief-makers and they now tried to get rid
of the Khalifa.
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
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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
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 661. 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 Kufa where 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 unusual movement among the crowd and saved
Muawiya as he was in prayer. The Fourth Caliph of Islam Hazrat Ali R.A however, suffered a 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.