O’ Level ISLAMIYAT for Cambridge Examinations by Dr. Iftikhar ul Haq & Maulvi Jahangir Mahmud B Bookland MEASTitle: O' Level ISLAMIYAT for Cambridge Examinations 1st Edition: 2008 © Bookland: 2008. The moral rights of the authors have been asserted: All rights reserved. No part of this book may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publishers. Authors! Contact: Dr. Iftikhar ul Haq 0333- 4257013 Maulvi Jahangir Mahmud —0321- 4460606 Mailing Address: 279-B, P.C.H.S., Lahore Cantt. 54792, Pakistan. Email: [email protected] Designed & Published by; Bookland, 16-Urdu Bazar, Lahore, Pakistan. Phone: +92 42 7124656, Fax: 92 42 7231377 Email: [email protected] URL: www.bookland.com.pk Printed in Pakistan Publisher's Note: The publisher would invite brains around in search of a flourishing outlet or a productive platform to project their works on any subject at any level to visit us.vis Dedicated to Rasul Allahd#*, the Greatest Teacher of all times.Acknowledgements All praise and thanks are for Allah, the Sustainer of the worlds. Rasul Allah PAY said, “He who does not thank his benefactor, does not thank Allah.” We would like to thank all those who contributed to this work; family, friends, colleagues and especially M/s Bookland, whose efforts and involvement made this book possible. JazakAllah Khairun May Allah lead us to the Bee path and Bless our efforts. (Aamin!) The authorsPreface All praise is for Allah, Sustainer of the worlds, and peace and blessings be on the Messenger of Allah, Muhammad#a” , and his progeny and all his companions. O! Level ISLAMIYAT for Cambridge Examinations for the students preparing for O Level is here. A lot of effort and hard work has gone into preparing the textbook accordirig to the new syllabus as per 2009 and onward examinations. Many teachers will remember our book ‘Comprehensive 0’ Level Islamiyat’ and recall its merits. This new book is also a humble attempt to help teachers and students in their academic endeavors. InshaAllah, all would agree that this revolutionary format makes their study and preparatory revision far easier. While compiling and meeting the textual requirements, every endeavor has been made to maintain all the parameters of the language as well. We would welcome and acknowledge with gratitude any constructive feedback necessary for the improvements, in future editions. All good in this book is from Allah, and any lapses and omissions are on our part. e's SUS ud The authors| | 1 i J 1vill Unit Description History and Importance of the Ahadith Hadith & Sunnah... Compilation of the Ahadith & Sunnah... Earliest collection of Ahadith. ‘Types of Hadith book Authenticity of Hadith... Main Division of the Hadith. Sunnah & Hadith as a Source of Islamic Lav Sample Questions. ‘The period of rule of the ‘Rightly Guided’ caliphs and their importance os leaders. The First Caliph Hazrat Abu Bakr bin Abu Quhafa... The Second Caliph Hazrat Umar bin al-Khattab,. The Third Caliph Hazrat Uthman bin ‘ Affa ‘The Fourth Caliph Hazrat Ali bin Abi Talib. Government & Administration under the Rightly ‘Sample Questions. Articles of Faith & Pillars of Islam Hajj Belief in the Oneness of God. Belief in the Hereafter (Life after D Belief in Prophet and Messengers. Belief in Angels.. Belief in the Revealed Books. Sample Questions.. Page # 194, 194 199 201 203 205 212 214 20 226 29 235 28 292 259 264 267 273 276 278 281 283 285 288 295Major Themes of the Quranic Passages2 O? Level Islamiyat for Cambridge Examinations Allah in Himself Ayat Al Kursi 2:255 opr srg Blable_ey, NSE EES SADICAT aya SatT CBA sont Gel “AE User IC eee bd erals Aas EN KAGERN: OSA CEE BELEN sey Hil The Main Theme(s) Inthe name of Allah, most Gracious, Most Merciful. Allah! There is no God but He, the Living, the Self-subsisting. Neither slumber nor sleep can seize Him. To Him belongs whatever is in the heavens and whatever is in the | earth. = Who will intercede with Him except by His Leave? i He knows what is in front of them and what is behind them, i While they encompass nothing of His Knowledge, except what He 4 wills. His Throne extends over the heavens and the earth, And He is never weary of preserving them. And He is the Sublime, the Supreme. = This passage describes the concept of Tawhid with respect to Allah's matchless attributes, Tawhid means absolute oneness of Allah both inUnit 1: Major Themes of the Quranic Passages 3 entity and attributes. Since He is the Creator and Lord of the whole universe, nothing is beyond the domain of Allah and none can escape His knowledge. Thus He is perfectly unique and matchless and this makes Him immensely supreme and exalted The Presentation of the Theme. The passage focuses on Allah’s attributes that no one can share. These include His being above all human needs and weaknesses. He is everliving. He does not depend on anyone for survival but is the ultimate source of survival for all. His knowledge, like His power, is unbounded and He is absolutely autonomous in alll His decrees. The whole universe symbolises His authority and the Quran repeatedly acknowledges this. For example: “Blessed be He in whose hands is dominion; and He has power over all things” (67:1) The passage mentions Tawhid in terms of His attributes as against Surah 112 that mentions uniqueness of Allah. Surah Al Anaam 6: 101 to 103 AB Ba body STG Aion ills oA SesisK JagEs tale BLEAK Alaura SBS Sve SGA Bess wg SQLs CLI4 0 Level Islamniyat for Cambridge Examinations 101. To Him is due the primal origin of the heavens and the earth: how can He have a son when He has no consort? 102. He created all things, and He has full knowledge of all things. That is Allah, your Lord! There is no god but He, the Creator of all things: then worship Him: and He has power to dispose of all affairs. 103. No vision can grasp Him, but His grasp is over all visions: He is above all comprehension, yet is acquainted with all things. The Main Theme(s) These three verses describe the belief of Tawhid with powerful arguments by Allah. They negate any association of partners with Allah in any form. They mention His power to originate, create and decide all affairs and His ultimate power and knowledge. All these aspects support and prove His being the Great, and justify our inability to bring His person or nature, into the limited confines of our imagination or intellect. The Presentation of the Theme. The doctrine of Tawhid is based on Allah's power of creating His domain out of nothing and by His single command, “Be”(36:82). Exercise of this power explains Allah’s immense power and unlimited knowledge and demands us to demonstrate our belief by bowing down before Him in all submission and worship like the other creations: “And the stars and the trees both bow in adoration” (Surah 55).Unit 1: Major Themes of the Quranic Passages 5 This further negates any form of shirk (associating partners with Allah), specially associating any relatives with Him. Surah 112 more emphactically and explicitly refutes the corrupted idea of assuming descendants of Allah. Such degree of uniqueness of Allah renders our imagination just helpless to comprehend His entity. Surah Fussilat 41. 37- 39 ye ee ee psc sas bis ans thanloes oS AE GS Alas MMs Mayle RNG Wybcale SicACtTales eves SA lage a essences SAE Meas) 37. Among His signs are the night and the day, and the sun and the moon. Adore not the sun and the moon, but adore Allah, who created them, if it is Him you wish to serve. 38. But if people are arrogant, in the presence of your Lord are those who celebrate His praises by night and by day, And they never grow tired. 39. And among His signs is this: you see the earth barren and desolate, but when We send down rain to it, it is stirred to life and yields increase. Truly, He who gives life to the earth can surely give life to those who are dead, for He has power over all things.6 0” Level Islamniyat for Cambridge Examinations The Main Theme(s) Various objects and phenomena in nature are reflection of Allah's power and means of identifying Him. All heavenly bodies and the earth with its potential of productivity are creations of the Almighty Who is the Creator of all. Therefore, we need to express our relationship with our Creator and Lord by first identifying the relationship between the Creator and the creation and then expressing this identity by worshipping Him alone. He Himself never runs short of those of His servants who remain busy in praising and serving Him. The Presentation of the Theme. All sources of life and activity in the universe are under Allah's control and bear witness to His creative power. The Sun, the Moon and the cycle of day and night simply display the ultimate controlling power of Allah (36:39- 40) as well as signify His glory (10:6). Fertility of land with its dependence on rain sent by Allah symbolises His great power to give life to the dead on the Day of Judgement. The Quran further supports this by saying: “and again He will give you life”(30:40) An appreciation of this makes it binding on us to worship Him alone Who Himself never runs short of the angels who remain busy in His praise all the times. Surah As Shura 42:4to5 op eDlor ble SPomM Are eront seal SLANE SAE Gerdes 885| | Unit 1: Major Themes of the Quranic Passages 7 4. To Him belongs all that is in the heavens and on earth: and He is most High, most Great. 5. The heavens are almost rent asunder from above them, and the angels celebrate the praises of their Lord, and pray for forgiveness for beings on earth: Behold! Verily Allah is He, the oft- Forgiving, the most Merciful The Main Theme(s) These verses discuss Allah's overlordship and supremacy over the entire universe. Just like His unlimited powers, there is no dearth of those who praise and glorify Him. There are countless angels, Allah's most ob-dient creatures, who are busy all the time in sanctifying their Lord and begging His mercy for the whole mankind. They seek His compassion because they know that Allah is the symbol of mercy and forgiveness and that this attribute of Allah excels all His other attributes. The Presentation of the Theme. Allah is the sole and unassisted owner of the whole universe and this aspect of Allah makes Him absolutely supreme and dignified. Such an elevated status demands of His creatures to bow down before Him and8 © Level Islarniyat for Cambridge Examinations keep themselves busy in His praise by a variety of means. Angels in this regard surpass all other creatures of Allah since they have been divinely programmed to keep acknowledging Allah's power, goodness and great awe. However, knowing that Allah is all mercy and forgiveness they also supplicate before Him for granting pardon and favour to humans. Surah al--Qadr (97) mentions this activity of angels in the Night of Power. Similarly Surah al- Nahl (16:49-50) and Surah al-Ghafir (40:7) also narrate the same about the angels. For example 40:7 says: “Those who sustain the Throne and those around it sing glory and praise to their Lord.” Surah Al-Ikhlas 112: 1-4 > a 1 2S 4 2 DIAVI Hee PA BOLE mood (ane AVIS ALB abesstaniss Js ER KT RL 2 49 TA 9 798 HARES ITS In the name of Allah, most Gracious,most Merciful. Say: He is Allah, the One; Allah, the Absolute (the Eternal). He does not beget nor is He begotten, And there is none like Him. The Main Theme(s) The Surah summarises the doctrine of Tawhid or absolute oneness of Allah. Tawhid means that Allah is absolutely one in entity as well as in attributes. It further tells that Allah is not only One, He is also unique. The Surah speaks of the unique status of Allah which is beyond the scope of human imagination. This Surah serves as an antidote to every form and possibility of shirk (associating partners with Allah).Unit 1: Major Themes of the Quranic Passages 9 The Presentation of the Theme. The Surah highlights the distinctive and incomparable nature of Allah. It focuses on Allah’s matchless entity and His being above the limitations of time and space, a fact that is supported by this Quranic verse: ‘He is the First and the Last” (57:3). This means that Allah has been in existence since eternity, It also mentions that it does not behove Allah to have any kind of family tree or progeny and thus negates all the corrupted beliefs about Him that were held by the misguided communities. All this makes Him an entity that is simply beyond human comprehension. Another verse of the Quran endorses by saying: “No vision can grasp Him but He grasps all visions” (6:103) Allah's relationship with the created world Surah Al-Fatiha 1:1-7 ogre or 25l gil ay Deb TN ah aol S ej 255 edo OGhstS SIG) 5 OC SY hreatigtcth CieatGyi! 5 CNTEIVs op obi) In the name of Allah, most Gracious, most Merciful. Praise be to Allah, the Lord of the Worlds,10? Level Islamiyat for Cambridge Examinations Most Gracious, most Merciful, Master of the Day of Judgment. You alone we worship, and Your aid we seek. Show us the straight way, ‘The way of those on whom You have bestowed Your Grace, those whose portion is not wrath, and who go not astray. The Main Theme(s) This is the opening Surah of the Quran and its theme is Tauheed or absolute oneness of Allah, and men’s relationship with Allah. It tells us that Allah alone deserves worship because He has power to ensure sustenance of all, extend mercy to all and dispense ultimate justice. We need to seek His guidance in order to earn His favour and avoid the ill fate of misguided communities. This guidance is contained in the Quran and the Prophet's Sunnah. The Presentation of the Theme. The focal point of the Surah is the.guidance in the light of which man can guarantee success for himself in this world and the Hereafter. This guarantee lies in treading the path of righteousness designed and shown a ere fate )Unit 1: Major Themes of the Quranic Passages 11 by Allah as contained in the Quran and the Sunnah of the Holy Prophet. This path has been given the name in 3:103 as ‘the Rope of Allah”that ensures collective survival of the believers. The Surah also stresses on seeking Allah's help and compassion in all affairs of life because Allah alone is the source of help. He maintains all forms of life including those that are beyond our imagination. The last two Surahs of the Quran (al- Muawwazatain) provide similar quarantee by asking the believers to seek Allah's refuge against all evils. Surah Bagara 2: 21-22 ogee SHidile tt Stas KEE oH Ke SOIL Sessler 26 EE IAS eine s8ts eles ISS Fa OORT SBS NG A, 21. O people! Adore your Guardian-Lord, who created you and those who came before you, so that you may have the chance to learn righteousness; 22. Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and by it brought forth fruits for your sustenance; then do not set up rivals to Allah, when you know. | |142 O? Level Islamiyat for Cambridge Examinations The Main Theme(s) These two verses describe some of Allah’s special bounties for the whole mankind that provide certain essential means of sustenance. The verses particularly mention the productivity of the earth, the protective shield provided by the heavens and the virtue of rain to activate the process of production of variety of fruits. The main purpose of mentioning these visible favours of Allah remind the mankind to worship Allah and to lead a righteous life The Presentation of the Theme. Man needs to acknowledge bounties of Allah by way of expressing gratitude to Him and by bowing down before Him. The whole mankind, the heavens and the earth with their respective roles of serving mankind are the greatest signs of Allah's creative power and His relation with His creatures. Now it is man’s duty to identify his Lord by worshipping none but Him, by praising Him through regular prayers and by obeying the rules of conduct determined by Him. This is the greatest benefit of belief in Tawhid - developing Taqwa or piety and refuting shirk. For the same reason a whole Surah of the Quran, Surah 55 (al-Rahman) repeatedly asks mankind to acknowledge the countless blessings of Allah. Surah Al Alaq 96; 1-5 op 2a es SBlable ey, SA TINGE SE MEH) abi) asd aeons aside ee DEEOse 1. Read! in the name of your Lord, who created, 2. Created man out of a clot of congealed blood: 3.Proclaim! And your Lord is most bountiful, 4. He who taught by the pen, 5. Taught man what he did not know.Unit 1: Major Themes of the Quranic Passages 13 The Main Theme(s) This is part of the first ever revelation sent to the Last Messenger of Allah. It mentions two of Allah's most important attributes and these are: His creating man and then bestowing knowledge upon him. Man has been asked by Allah to acknowledge His great favours that make man superior to all other creations. Allah prefected man through various stages of development and finally enabled him to read and write with the help of pen. The Presentation of the Theme. These verses address the Holy Prophet##¥ and remind him of the exclusive favour of Allah by creating Adam and then granting him the faculty of knowledge that elevated his status even above angels. This superiority of Adam was due to awarding him specially designed body and mind. Human ability of holding and making use of pen are supportive evidence in this regard. The Quran, in other verses, refers to Allah's great award to Adam and his progeny. For example: “And He (Allah) taught Adam the names of all things” (2:31) Finally, the mention of knowledge and pen together in the passage conveys to us the intimate link between the two and their importance for all humans.14 0! Level Islamiyat for Cambridge Examinations | Surah ZilZal 99; 1-8 ob -sflgh Silt BMGs Be Sic gst caGsN IBID HOGI YI 5 SSMS Iai asics Cos SUA Aa CEs SRI 858 i es eas SSUnit 1: Major Themes of the Quranic Passages 15 1. When the earth is shaken to her utmost convulsion, 2. And the earth throws up her burdens, 3. And man cries out: ‘What is the matter with her?’, 4. On that day will she declare her tidings: 5. For that your Lord will have given her inspiration. 6. On that day will men proceed in companies sorted out, to be shown their deeds. 7. Then shall anyone who has done an atom’s weight of good see it! 8. And anyone who has done an atom's weight of evil shall see it. The Main Theme(s) The Surah narrates the signs of onset of the Day of Judgement and the events unfolding in its aftermath. The Day will mark the end of time and begin by an intense shaking of the earth that will lead to utter chaos. All this will be by the command of its Creator, Allah Almighty. By this command again, all humans will be brought before Him to stand accountable for all their worldly deeds. Their fate will be determined on the basis of their performance in the worldly existence. This will be done by showing them all their deeds or misdeeds. The Presentation of the Theme. Belief in the Hereafter is one of the fundamentals of Islam. Allah has created this universe according to His own plan and will bring it to an end on one particular day. That day will begin by the blow of Trumpet by angel Israfil. and that will cause extremely violent shaking of earth which will eject all the dead in it. The next phase will be marked by all humans standing answerable before their Creator Lord who will show the minutest details of each and every deed of His creatures so that none could deny the divine justice. The Quran presents many other signs of the Day of Reckoning with reference to certain other aspects. For example al-Infitar (The Cleaving Asunder), al-Inshiqagq (The Rending Asunder) and al-Takwir (The folding up of the sun).16 0’ Level Islamiyat for Cambridge Examinations Surah Al-Nas 114: 1-6 Op SN eh Blah ty, JoeB eed uWles as 98 GE LEN as IeglsSGedcll byt Geos BL shee Guys In the name of Allah, most Gracious most Merciful. Say: I seek refuge with the Lord of Mankind, the King of Mankind, the Allah of Mankind, from the evil of the whisperer who withdraws, who whispers in the hearts of Mankind, from Among Jinn and Mankind. The Main Theme(s) This is the last Surah of the Quran and is partner to the preceding Surah (Al Falaq). Both Surahs teach the believers to find Allah's protection against all evil forces. This Surah focuses on three important aspects of man's relation with Allah, Allah alone is to be acknowledged as the sole Sustainer and Supreme over all humans and, therefore, He is only to be worshipped. Developing these bonds of association with Allah will help a believer to guard against the incursion of Satan and his host of men and ‘Jinnaat” who are bent upon attacking the faith of believers. The Presentation of the Theme. The Surah primarily addresses the Prophet#& to seek protection of Allah Almighty against the evil effect of the magic spell cast on him by his enemies. Through the Prophet, its teachings extend to all believers who are required to ward off all possible evils that are aimed at distractingUnit 1: Major Themes of the Quranic Passages 17 them from the Right Path. Believers are to remember that Allah alone is the Master Lord and Monarch of all humans and, therefore, has full powers to undo all evil forces crafted by Satan. They should also remember that Satan may attack their faith through his assistant jinnaat and men who, according to 6:112, accomplish their unholy mission by “inspiring one another with adorned speech as a delusion” Allah's Messengersi## Surah Baqara 2: 30 to 37 gh ebl Sa e PE PSG BOLE Sis), ANDSNES ACA Sa SRNL IE H ey GENIC ARIMA BSG wee Seb PS boi Ri aiclasuaietyl MEI SOS os SaTES el BUONO NGM CNED IO ats SII shinies CH Lipsycbseaawlgesesrakeen CRIES E ONES:18 0? Level Islamiyat for Cambridge Examinations CELI eC absense sa Rees eis ana ECeeslee Wee A WOU 2 SSI GAEREG (Goof Nsestihlg SSN GSA 4 Lib 2% ie Di att, Her Bisb Sele OB cub yiozeal 30. Behold, your Lord said to the angels: I will create a vicegerent on earth.’ They said: ‘Will You place there one who will make mischief there and shed blood?- whilst we celebrate your praises and glorify your holy (name)?" He said: 'I know what you do not know.’ 31. And He taught Adam the names of all things; then He placed them before the angels, and said: 'Tell me the names of these if you are right.’ 32. They said: ‘Glory to You, of knowledge we have none, save what You have taught us: In truth it is You who are perfect in knowledge and wisdom.’ 33. He said: ‘Adam! Tell them their names.’ When he had told them, Allah said: Did I not tell you that | know the secrets of heavens and earth, and | know what you reveal and what you conceal?’34. And behold, We said to the angels: 'Bow down to Adam’. And they bowed down. Not so Iblis: he refused and was haughty; he was of those who reject faith. 35. We said: 'Adam! You and your wife dwell in the Garden; and eat of the bountiful things in it as You wish. But do not approach this tree, or you will run into harm and transgression.’ 36. Then Satan made them slip from there, and got them out of what they had been in We said: 'Go down, with enmity between yourselves. On earth will be your dwelling- place and your means of livelihood, for a time.’ 37. Then Adam learnt from his Lord words of inspiration, and his Lord turned towards him; for He is Often-returning, most Merciful The Main Theme(s) These verses describe the divine scheme of the creation of Adam, prostration of angels before him, defiance of Iblis and Adam's stay in and eventual exile from Paradise. Iblis proved to be disobedient to Allah and was cursed forever. He refused to acknowledge the superiority awarded toUnit 1: Major Themes of the Quranic Passages 19 Adam by Allah who had gifted him with knowledge. He later lured Adami and Eve to transgress the limits defined by Allah as a result of which they had to leave for their worldly abode. Allah finally granted pardon to Adam( after his appeal for mercy and forgiveness but warned him of the challenges and responsibilities of the worldly life. The Presentation of the Theme(s) Adam was created as the most superior creature of Allah in order to bestow upon him the status of vicegerent and the ability to acquire knowledge. All angels, except Iblis (who was a jinn), acknowledged Adam's superiority (18:50). Defiance by Iblis came as a warning for the human race to beware of his evil mission that he started by luring Adam and Eve to violate Allah's command. This also shows the inherent weakness that is part of man's instinct (20:115). The errors and sins committed by man can be forgiven after confession and entreating forgiveness by God as was implored by Adamz. “Our Lord! We have wronged ourselves, and if you do not forgive us and have mercy upon us, we will surely be among losers” (7:23)20 0? Level Islamiyat for Cambridge Examinations Surah Al Anaam (6: 75-79) ~ op Soh S5dble CR BWSR GSMS WISE Ch Make gates sic BEATA WIE STIS MSG Gua SEIG a BEL RISE EB GOSS MG ILI EA OCS LSet Bi cad5s 75. So also did We show Abraham the power and the laws of the heavens and the earth, so that he might have certainty. 76. When the night covered him over, he saw a star: He said: ‘This is my Lord.’ But when it set, he said: 'I do not love things that set.’ 77, When he saw the moon rising in splendour, he said: ‘This is my Lord.’ But when the moon set, he said: ‘Unless my Lord guides me, I will surely be among those who go astray,’ 78. When he saw the sun rising in splendour, he said: 'This is my Lord; this is the greatest.’ But when the sun set, he said: 'O my people! I am indeed free from your giving partners to Allah. 79. ‘For me, I have set my face firmly and truly towards Him who created the heavens and the earth, and never shall | give partners to Allah.’ The Main Theme(s) These verses describe Prophet Ibraheem’s*# attempt to recognise Allah by way of some of the marvels of nature. Ibraheem# observed the rise and the setting in of stars, the moon and the sun in order to identify his Lord, the Creator of all. He was convinced that the Lord Almighty is ever- livingUnit 1: Major Themes of the Quranic Passages 24. and is free from any decline. Finally, he reached his goal of realizing the Oneness and supremacy of Allah. He began to preach to his people about ‘Tawhid and tried to dissuade them from Shirk or associating partners with Allah. The Presentation of the Theme. Like other messengersif# of Allah, Ibraheem was also nurtured spiritually for the formal awarding of Prophethood. Unlike Musa who witnessed a Holy Fire (28:30) to receive Prophethood or Jesus who began to show prophetic signs while in his cradle (5:110), Ibraheem(2 reached the ultimate goal of prophethood after closely observing the shine and fade of heavenly bodies. He firmly professed Tawhid and shunned shirk before starting his prophetic mission. Allah thus strengthened the faith of His chosen servant by showing him the contrast between the temporary shine of the creation and the eternal glow of the Creator. The Creator Lord is the source of all light and brightness. Surah Al Maida 5: 110 Op Bh SH thle ey, SL aS AC SEY, MOB ey GEST Bhs CGNs CIS TUS US OS, AORRT AB G-2iNseL SUE AGES Cos CUS AE es 3S BAYS SLSR US SW CESS SB I ed bs aT aS 292 1358 OC agA SS IIS) SPs22 0! Level Islamiyat for Cambridge Examinations Then will Aliah say; ‘Jesus son of Mary! Recount my favour to you and to your mother. Behold! strengthened you with the holy spirit, so that you spoke to the people in childhood and in maturity. Behold! | taught you the Book and Wisdom, the Law and the Gospel. And behold! You make out clay, as it were, the figure of a bird, by my leave, and you breathe into it and it becomes a bird by my leave, and you heal those born blind, and the lepers, by my leave. And behold! You bring forth the dead by my leave. And behold! I restrained the Children of Israel from you when you showed them the clear signs, and the unbelievers among them said: "This is nothing but evident magic’ £ é i Modern day Bethlehem, the birth place of Esa t% The Main Theme(s) This verse describes Allah's address to Jesus Christ’, one of His messengers(##. Like other prophetic messengers, Jesus was also granted certain prophetic signs that distinguished him from ordinary mortals. Allah reminds him of his miraculous birth, his ability to speak in infancy, treat the leper and the blind and give life to the non-living. He also received divine wisdom in the form of Torah and Gospel. The objective of granting such unusual powers to Allah's chosen people is to strengthen them internally and prepare them to face opposition by their people.Unit 1: Major Themes of the Quranic Passages 23 The Presentation of the Theme. Allah will remind Jesus Christ*% of His special favour on him in the presence of his community, the Children of Israel, when the Final Court of Judgement will be set up. These people had refused to believe in Jesus as messenger of Allah. This means that the rejectors of faith are bound to deny divinity even when shown the clear signs. Jesus was gifted with several miraculous powers including his miraculous birth (19:20), unusual powers and the holy script (3:48) but his people continued to deny all. Thus, Jesus was both a responsible minister of divine mission and a man with limitations. The unbelievers forgot their final accountability before Allah: Surah Al-Duha 93: 1-11 ogy SN Fable — ey, es B85 eb als) Sells peels LESAN Hanes ASR SSC Be IO BEL eS SOME Diese BI SENG LUNC SBS 0 SESS Sly 7 Bia (ETS 7 In the name of Allah, most Gracious, most Merciful. By the Glorious Morning Light, And by the Night when itis still Your Lord has not forsaken you, nor is He displeased. And indeed, the Hereafter will be better for you, than the present and soon your Lord will give to you, and you will24 0? Level Islamiyat for Cambridge Examinations be well pleased. Did He not find you an orphan and gave you shelter? And He found you wandering, and He gave you guidance. And He found you in need, and made you Independent, Therefore do not treat the orphan with harshness, nor repulse the petitioner (unheard); but proclaim the bounty of your Lord. The Main Theme(s) Theme of this Surah is Allah’s special care and concern for His chosen people specially in times of crisis and difficulty. Allah's support is as much part of prophetic mission as the trials and tests designed by Him. As a matter of fact, He puts His prophetic messengersit# into a variety of tests only to bring them closer to Him and thus strengthen their faith. The Presentation of the Theme. The Surah mentions Allah's reassurance for the Holy Prophet who was being mocked by his insultors over an unusual delay in receiving ‘eee en ee eer eeUnit 1: Major Themes of the Quranic Passages 25 revelation. Allah consoled him by reminding him some of His past favours to the Prophet4#*. These included Prophet's upbringing in special and difficult circumstances, easing his financial strain and, above all, awarding of Prophethood. Allah commanded him to show kindness to the deserving people in order to earn His blessings. Allah had revealed Surah al-Kauthar to console the Prophet when insulting words were being shouted and 7 hurled at him on the death of his second son. This explains Allah's special association with the Holy Prophet? Surah Al-Kauthar 108: 1-3 Pee Ves Lech es . Op) op Mable dy bees ear ZR WABIE ANI one A beds) CRANE Gl 8) Brier cg OPV ELSES) In the name of Allah, most Gracious, most Merciful. We have given you the Abundance; Therefore pray to your Lord, and sacrifice For the one who hates you, he will be cut off (from future hope). The Main Theme(s) Theme of this short Surah is Allah's promise and reassurance for His chosen people (prophetic messengers(##) in times of hardship and opposition by f their people. Allah has26 O' Level Islamiyat for Cambridge Examinations promised special favours and rewards for those offering regular prayers and warned of his wrath and worst end for those engaged in insulting and ridiculing special servants of Allah. The Presentation of the Theme. The Surah mentions consolation extended by Allah to the Holy Prophet" who felt dejected in the face of mockery by the Mekkans over the death of his second son. Allah promised him abundance of spiritual children in the form of millions of his followers. Allah asked the Prophet to remember Him by regular prayer in order to deserve His special favour. He further, promised destruction of Prophet's? enemies in the long run. This shows Allah's special care for the Prophet in times of hardship. The Prophet ai’ had received Surah al-Duha in somewhat similar conditions when his enemies insulted him over an unusual delay in receiving revelation.History and Importance of the Holy Quran28 0? Level Islamiyat for Cambridge Examinations An Introduction The Quran is the last of the revealed books of Allah. It was sent down to His Last messenger Muhammad/* between the years 610 A.D. to 632 AD. Allthe heavenly books that Allah revealed were brought along with His other messages to His Prophets## by the Archangel Angel Jibreel*+, Hence when Allah willed that the Quran be revealed to the Holy Prophets&®, it was Jibreel# who brought the first revelation to him in the Cave of Hira. The Revelation of the Holy Quran The Quran was not revealed to the Holy Prophet ## in one incident. It began to be revealed to the Holy Prophet/ia in the cave of Hira in one of the last ten nights of Ramadan in 610 A.D. From time to time, Allah would send down different parts of it as and when He deemed proper. Inthe next 23 years, the Quran was sent down to the Holy Prophet bit by bit. Sometimes Allah would reveal several verses, a complete Surah, or sometimes Suwar (pl of Surah). Whenever the Holy Prophet would receive a revelation, he would also be divinely guided arrange the same in the specified sequence of Surahs of the Holy Quran. The order of revelation and the sequence of the Surahs in the Book were not the same, However, both were according to the will of Allah. However, it must be remembered that both of them are from Allah Himself. Methods of Revelation The revelation would reach the Holy Prophet##’ in different ways on different occasions. These are as follows. 1 Jibreel: The Archangel would usually bring him the message of Allah. This too was in three different ways:- He would appear inhis real form, ie, of the Archangel and speak to him. He would meet him in the form of a man and deliver him the message. He would inspire him in his heart with theSo Unit 2: History and Importance of the Holy Quran 29 words of the revelation. 2.Dreams: The Prophet's dreams are 'Ruya as Sadiqah’ or true dreams, meaning whatever Allah showed him in his dreams was Divine Truth and a message from Allah. 3.Divine Sounds: Sometimes the Holy Prophet would hear the sound of bells ringing or bees buzzing, at the end of which the words of the revelation would be inscribed in his heart. 4,Direct conversation with Allah: The Holy Prophet4#* was granted the honour of speaking to Allah directly more than once. Divisions in the Types of Verses The Quranic verses are divided into two main categories, Makki (Makkan) and Madani (Madinites). Makki: These are the verses revealed to the Holy Propheu##" during the Makkan phase of his mission, i.e, from 610 AD to 622AD. These Ayat (verses) and Suwar (chapters) have a distinctive subject matter. They are usually recognized by the addressees which are often ‘O People!” The language is also majestic and flowery. These Suwar mostly consist of subjects such as, Oneness of Allah, Prophethood, affirmation of the Hereafter, the panorama of the Resurrection, words of comfort for the Holy Prophet and events relating to the past communities. Madani: These are the verses revealed to the Holy Prophet" the Hijrah, ie the years 622 to 632 AD. The style of the Madani Surahs is comparatively simple. These mostly address (besides the believers) the hypocrites and the ‘People of the Book”. And the chapters are long and detailed. Now that an Islamic State was being established, the verses revealed were regarding family and social laws, injunctions of jihad and expositions of limits and duties. Themes of the Holy Quran We shall study three basic themes of the Quranic verses. These are 1. Allah in Himself his status 2. Allah in His relation to His Creation 3. Allahin relation to His Messengers30 O' Level islaniyat for Cambridge Examinations Allah in Himself The Holy Quran describes and elaborates details about the nature and attributes of Allah. It deals with this theme in a remarkable, concise and convincing manner. Usually certain symbolic expressions and parables have been used for this purpose. For example, Surah An Nur describes Allah as alight’, 7 Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a Niche and within it a lamp: the Lamp enclosed in Glass: the Glass as it were a brilliant star: lit from a blessed Tree, an Olive, neither of the East nor of the West, whose Oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth set forth Parables for men: and Allah doth know all things. (Nur : 35) Moreover the Quran mentions a vast range of attributes of Allah that ca not be possessed by His creation. Sura Hashr (59) as , “ ‘Allah is He, than whom there is no other god the sovereign, the Holy One, the Source of Peace (and Perfection). the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah!(High is He) above the partners they attribute to Him. (23) He is Allah the Creator, the Evolver, the Bestower of Forms (or Colours), To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, declare His Praises and Glory: and He is the exalted in Might, the Wise. (24) Another oft repeated theme is that of Allah's Unmatchable power, “Verily, when He intends a thing, His command is "Be” and it is! (36:82) aUnit 2: History and Importance of the Holy Quran 31 Allah in His relation to His Creation The Holy Quran is replete with descriptions of Allah's relationship with His creation. First of all, it teaches about the status of Allah, that there is none to be worshipped except Him. It declares, “Allah! There is no god but He!” (Verse of the Throne; 2: 255) It also teaches that only to Him is all praise due. He Alone is the Sustainer and to Him all creation will be brought back on the Day of judgement. Many passages and verses endorse the dependence of mankind on the Lord of the Worlds (Surah An-Nas). Man is helpless and utterly lost without his submission to the King of Mankind. It is He who has provided for all the things that mankind needs to survive in this world. Also an important theme is the significance of learning and knowledge as seen in the very first revelation to the Holy Prophet “(Sura Alaq 1 to 5) This is supported by another verse of Sura Qalam, “By the Pen and that which they write......” The Quran also stresses on the need of developing and strengthening our relationship with Allah by identifying Him and then worshipping none except Him. This is the most important theme of the Quran because it is intimately linked with the individual and collective salvation of man. Allah’s worship wards off any form of possibility of shirk (associating partners with Him) and shirk has been declared as the only unpardonable sin. It says: Being true in faith to Allah and never assigning partners to Him: if anyone assigns partners to Allah he is as if he had fallen from heaven and been snatched up by birds or the wind had swooped (ike a bird on its prey) and thrown him into a far- distant place (Sura Haj: 31) Also it states: © you who believe! fear Allah as He should be feared, and die not except in a state of Islam. (Ale Imran:102) Finally, the Quran categorically warns about bringing ar end to world by32’ Level Islamiyat for Cambridge Examinations the Almighty Allah. Section 30 of the Quran has devoted several full surahs to this important theme. For example, al-Inshiqaq, al-Takwir, al- Infitar and Al Qariah all give detailed description of Qiyamah Allah in relation to His Messengers/## As far as Allah’s Messengers (Rusul) "are concerned, the Quran has also dealt with this important theme as well. A number of surahs give Narrations of His selected Messengers while many have been named after different Prophetic Messengers. They include Nuh (71), Ibrahim (14), Hud (11), Yusuf (12), Younus (10) and Muhammad (47). Surah Nuh mentions Nuh as Allah's Messenger and his duties as well: “We sent Noah to his People (with the Command): Do warn your people before there comes to them a grievous Penalty,” (Nuh: 1) There is also a description of special prophetic signs granted to Prophet Musaitz, Isa and others#. For example about Musa. “Move your hand into your bosom, and it will come forth white without stain. (Surah al-Qasas) About Jesus! the Quran says: “Then will Allah say: Jesus son of Mary! Recount my favour to you and to your mother. Behold! I strengthened you with the holy spirit, so that you spoke to the people in childhood and in maturity. Behold! I taught you the Book and Wisdom, the Law and the Gospel. And behold! You make out of clay, as it were, the figure of a bird, by my leave, and you breathe into it and it becomes a birdUnit 2: History and Importance of the Holy Quran 33 by my leave, and you heal those born blind, and the lepers, by my leave” Also it outlines the mission of a messenger “It is He Who has sent His Messenger with Guidance and the Religion of Truth, that he may proclaim it over all religion: (Surah AsSaff:9) Most importantly, the Quran declares the finality of the Holy Prophets by terming him as the “seal of Prophets” in this verse: ‘Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things”. (Ahzab: 40) The Compilation of the Holy Quran Since the Holy Quran was not revealed all at once and its different verses were revealed as and when appropriate, so it was neither possible nor practicable from the very beginning to write and preserve it in a book form. Before one can begin to understand the manner in which it was preserved, the amazing memories of the Arab nation must be kept in mind. And of course, the fact that Allah has said: “Verily, it is We Who have sent down this Message and it is We Who shall guard it.” (Surah Hijr; 15:9) How the Quran was preserved in the time of the Holy Prophet? 4 The Quran was revealed to the Holy Prophet da? through Jibreel#, who would make sure that he had learnt its verses by heart. Once the Holy Prophet (i? had memorized the verses, Jibreel* would tell him that these verses should be placed in so and so Surah in so and so order. Thus the order of revelation and the order of the Quran were both as per Allah's instructions and Will. Also, every Ramadan, Jibreel## would hear the recital of the Quran by the Holy Prophet" (This practice is termed Ardah)34 0? Level Islamiyat for Cambridge Examinations and in the last Ramadan of his life, he performed this act twice. Not only the Holy Propheus*, but all his companions were also well aware of this arrangement and thus when they compiled the Quran later in one volume, they were able to accurately follow the arrangment and sequance of such according to the recitation by the Holy Prophet#a¥. When the Holy Prophet had learnt the verses, he would then teach them to his companions‘, who would also learn them by heart. These Huffaz“# numbered in thousands. They are the main body that preserved the Quran through their amazingly photographic memories that seemed to be commonplace in those times amongst the Arabs. Another group of companions#z, known as the scribes of the Holy Prophet", would write the verses, under his instructions on paper, stone tablets, bones, palm leaves, wooden boards or animal skins. These companions} were about thirty-four in number and included the four rightly guided caliphs, Abdullah bin Mas'ud, Ubayy bin Ke’ab and Zaid bin Thabit‘#. Thus when the Holy Prophet#a" passed on to the next world, the Holy Quran was preserved in partial volumes in writing, but primarily in the hearts of tens of thousands of his companions: Preservation and Compilation during the caliphates of Abu Bakr? and Umarsi The Quran was preserved in partial volumes in writing, but primarily was in the hearts of thousands of the companionsté!. But when a large number of Huffaz (those who had committed the entire Quran to their memory) were killed in the battle of Yamamah, Umar bin Khattab#8, realizing the imminent danger of a similar future tragedy, persuaded Abu Bakré: to take urgent steps to put the Quran together in the form of a single book. So, soon after the battle, Abu Bakr instructed Zayd bin Thabit? to collect the Quran, Abu Bakr appointed a team of seventy-five selected companions to assist Zayd bin Thabit# in thisUnit 2; History and Importance of the Holy Quran 35 noble task but Umar! contributed the greatest degree of assistance. Zaydi% used extremely cautious and meticulous techniques in compiling the Quran. He used all the methods available and did not include any verse in his master copy of the Quran unless he had received written and verbal testimonies proving its uninterrupted succession. In addition, the verses that the Prophet/i#* had arranged to be written under his own supervision were still preserved by the companions and Zayd6! collected them together to make the master copy. For this a public proclamation was made to the effect that anyone possessing any number of written verses should bring them to Zayd3e.. How Zayd bin Thabit #8 authenticated the verses When a written verse was brought to him, he would verify its authenticity by putting it through four rigorous tests: 1. He tested its reliability against his own memoryand that of other high ranking huffaz. 2. No written verse was accepted until two trustworthy witnesses (companions‘#!) had testified to the fact that the particular verse had been written in the presence of the Prophets 3. The written verses were matched with the collection that different companions‘ had prepared for themselves. Each Surah was written in separate folios and so the copy comprised of many folios. In the terminology of the Quran studies the fair copy prepared by Zaydi? is called the ‘Umm’ (literally, ‘the mother’ meaning ‘the original’). The ‘Umm’ had the following features: In this the verses were arranged in accordance with the order identified by the Prophev4*, but the Surahs were not so arranged since these were written separately and the purpose of preparing this copy was to prepare an authenticated document with the collective approval of the whole Ummah (an exercise of “jma’). The ‘Umm’ remained with Abu Bakr and after his death with Umargé. After Umar’s martyrdom it went in the custody of Hafsah‘% (a mother of the faithful and the daughter of Umar)36 —_O Level Islamiyat for Cambridge Examinations and thus became known as Mus’haf- i-Hafsah. Preservation and Compilation in the period of Uthman bin 'Affané By the time of Uthman's caliphate Islam had grown well beyond Arabia into the far flung areas of Byzantine and Persia, The new converts of these areas would learn the Quran from the Mujahidin or from the traders and thus the Quran had been learnt by different companions%: of the Prophet?" with different accents as the Quran was revealed incorporating seven different dialects. So every companion later taught the Quran to his students in accordance with his own accent. A potential danger Now disputes arose among the new converts of the remote non-Arab territories. Some people insisted on their style of recitation as correct and that of the others as incorrect. On this a noted companion Hudhayfa bin Yamanéi who was busy in Jihad on the Armenia-Azerbaijan front noticed that such differences were leading to disputes. He approached the Caliph Uthmangé and told him about the possible danger of the division of the Ummah. He told him that the people of Syria followed the reading of Ubayy bin Ka’ab which was not familiar to the people of Iraq and similarly others followed the reading of Abdullah bin Mas'ud? which would not be familiar to the people of Syria. The Caliph Takes Action Uthmangé? took immediate action and after taking the learned companions‘ into confidence he declared that the Believers should unite on a uniform way of recitation. He got the Mus'haf-i- Hafsahé#2, the original copy prepared by Zayd? and lying in the custody of Hafsah’#, and gave it to a team of four companions! that consisted of Zayas, Abdullah bin Zubayri%, Sa'id bin al-A’sri8? and Abd al-Rahman bin Harith2& . This group once again painstakingly prepared several copies from the Umm and made sure that surahs, too, were arranged in order.Unit 2: History and Importance of the Holy Quran 37 Later other companions‘! also joined the group of four. The group wrote down all Surah in their proper sequence since in the Umm these had been written separately. Thirdly, instead of one, the group prepared several copies of the Umm These were sent to Makkah, Syria, Yemen, Bahrain, Basrah, Kufa and one was kept in Madinah. After this Uthman’é got all other copies burnt to ensure perfect uniformity. Uthmant%, for performing this great job, earned the title of Jami-al- Quran (the compiler of the Quran). At least two of these originals exist even today, and may be matched word for word with any copy in the world. Tafseer of The Holy Quran Meaning and Terminology Tafseer is an Arabic word which is derived from the root ‘fassara! which means to “explain” or to "expound". It is best understood as ‘explanation’ or ‘interpretation’ of the Quran. Tafseer (pl, Tafaseer) in Islamic terminology means explanation and clarification of the Holy Quran. It means the exegesis or commentary on the Holy Quran. Or simply, it means a detailed explanation of the teachings contained in the Holy Quran. It aims at knowledge and understanding concerning the book of Allah, to explain its meanings, extract its legal rulings and grasp its underlying reasons. Someone who writes tafsir is a mufassir (pl. mufassiriin). Evolution of Tafseer The Holy Quran was revealed to Allah's Final Messenger Muhammad over a period of twenty three years. Sometimes Allah would reveal a verse when He deemed fit to explain or ordain His Will. At other times, a situation would arise that required38 0? Level Islamiyat for Cambridge Examinations Divine guidance and Allah would send relevant instructions to His Prophet, who would implement them. The Holy Propheti##" being the vice regent of Allah on the earth was there to explain and demonstrate the implications of each verse to the Companions and thus the entire treasure of Islamic teachings was right before their very eyes. After the departure of the Holy Prophet from this world, the Companions were left behind to explain the Holy Quran to the coming generations of Muslims. Allah's Messenger" had trained them well and they were qualified to transmit the Quranic teachings to their successors. Yet they also realized that they were not the teachers that their Teacher * was; so some of them decided to chalk out the science of Tafseer. Amongst the first persons to do so was the Prophet'sii#s" cousin Abdullah bin Abbas! (popularly known as Ibne Abbas). He would teach the Holy Quran and also explain it, and in this course, the sources of commentary on the Quran were defined. What sources are used to explain the Quran? The Qur'an This is regarded as the highest form of tafsir, based on the belief that the Qu'ran is the word of God, in Arabic revealed by Allah, and authoritative when it explains itself. The Qur’an is free of any contradiction, and any apparent inconsistencies in its message are inevitably resolved through closer study of the Qur’anic text. The Hadith & Sunnah The entire life of the Holy Prophet was a practical demonstration of the Holy Quran. He was sent to explain and communicate the Qur'an to people. Thus his life (Seerah) and Traditions (Ahadith) contain much tafsir of the Qur’an. These are often marked as ‘Meaning of Qur’anic verses’ in almost all the major collections of Ahadith. An authentic hadith is regarded the second highest form of tafsir.Unit 2: History and Importance of the Holy Quran 39. Aathar or the reports of the Sahaba The Sahaba, or companions, also interpreted and taught the Qur/an. If Qur’anic explication is absent, and there is no authentic hadith, then a consensus of the companions may be helpful in interpreting a certain verse. Scholars have an obligation to follow that consensus. Tabaeen's Explanations These people grew up in an environment with the Companions and were taught by them thus had insight that is the next in line of the sources of tafsir. Reason A qualified scholar's personal reasoning (deductive logic and personal evaluation of arguments) is the final method of understanding the Qur'an; it exists in conjunction with the other four. Methods of Tafseer There are various approaches to interpret the Quran Interpretation of the Quran by the Quran: Known as Tasfeer ul Quran bil Quran, it has the highest status. Because of the close interrelatedness of the verses of the Quran with one another, the Quranic verses explain'and interpret one another. Many verses or words in the Quran are explained or further clarified in other verses of the Quran. An example is the prohibition of eating certain animals in the first verse of Surah Maida. (5:1). The Quran at this point doesn't name the particular creatures but in another verse identifies the types (5:3). Interpretation of the Quran by the Hadith: Known as Tafseer bil Hadith, interpretation is done using the Ahadith and Sunnah of the Holy Prophet". When a verse was explained by the words40 0? Level Islamiyat for Cambridge Examinations of the actions of the Holy Prophet himself, no better explanation is possible by a human being. An example of this is the injunction of Salah (prayer). The Quran repeatedly instructs the believers to enjoin the Salah but doesn't divulge details as to its procedure. The Holy Prophet declared ‘Pray as you have seen me pray,’ Thus he explained both by words and demonstration the Quranic verse. Interpretation of the Qur'an by the History: It is considered extremely important for commentators to explain how the Qur'an was revealed -- when and under which circumstances. Much commentary, or tafsir, was dedicated to history. These circumstances are called ‘Asbab e Nuzool’ or conditions surrounding the revelations. These may also be in more than one instance. A classic example is Surah Kauthar, which was revealed to console the Holy Prophet when he was being taunted upon the death of his son. Who can comment on the Quran? To be able to comment on the Quran, i.e. to be a Mufassir, all the scholars agree that the following qualities must be present in the person. Must be a highly qualified scholar and his/her credentials must be recognized by the scholars. Must be an extremely pious Muslim. Must have absolute command over twenty three sciences. Some of them are: Usool e Tafseer or science of Tafseer. Hadith and its sciences History and Asbab e Nuzul Nasikh and Mansukh. Arabic Language, Lexicology, Grammar and Meanings. PEE ON Some important classical Tafaseer Tafaseer (plural of Tafseer) are many in number. Some of the unanimously accepted classical commentaries are 4s Tafseer Ibne Abbas, a collection and recording of the commentaries by Abdullah bin Abbas- Unit 2: History and Importance of the Holy Quran 41 2. Tafseer Ibne Katheer, using only authenticated Ahadith of the Holy Prophet 3. Al-Jami’ li Ahkam il- Qur’an by Imam Abu Abdullah al- Qurtubi of Cordoba Nasikh & Mansukh The Holy Quran was revealed in portions and commandments and rulings were sent as and when Allah willed it proper. At times a Quranic verse allowed a certain act but later disallowed it. Such a verse that is cancelled is called 'Mansukh’ and the verse that cancels it is called ‘Nasikh’. The best example is the inclusion of parents and relatives in one’s will (2:180) which was later abrogated when details of inheritance were laid down in Surah Nisa verse 11 & 12. The Quran as a Source of Islamic Law The Holy Quran constitutes the foundation of Islamic Law and is therefore the primary and most reliable source. All other sources must be in conformity with the Quranic injunctions. It is the Final Word of Allah revealed to the Last Messenger, Muhammad. The Holy Prophet" then conveyed the divine message to the people for guidance to the Right Path. The Quran in this regard says: «Judge between them by what Allah has revealed and follow not their vain desires” (al-Mai'da; 5:49) .f any do fail to judge by what Allah has revealed, they are Unbelievers.”(al-Mai’da; 5:44) The Quran assures us of its authenticity and genuineness and its being a source of ultimate guidance for those who are God-fearing and who are true Believers. It says: “This is the Book. In it is sure guidance, without doubt, for those who fear God. ...”(2:2-3)42 O' Level Islamiyat for Cambridge Examinations This verse sums up the basic and major features of true believers who are sure to seek guidance from it. The Quran's superamacy in deciding the matters of daily life including the judicial issues is an established fact because the Quran says: “We have sent down to you the Book in truth so that you may judge between men, as guided by God."(4:105) The Quran courses not only the spiritual and moral aspects of life but it also deals with social, economic, judicial and even political spheres. It provides details of social behaviour and ethics. The Holy Prophet said, “Whomsoever desired guidance from any other (source) except the Quran, shall go astray,” Commandments derived from the Holy Quran are called ‘nas’ (PI. ‘Nussus’). The compulsory acts of worship, such as Salat, Zakat, Saum, Hajj are all direct ‘nussus' of the Holy Quran. Furthermore, the laws of inheritance, marriage, and divorce are all found in detail in the Holy Quran. These instructions are invariable, and must be followed by all Muslims for all times to come. Refusal to obey any ‘nas’ of the Quran leads to kur, disbelief. The Quran includes many instructions about Personal behavior: “O you who believe! intoxicants and gambling, sacrificing to stones and arrows are an abomination of Satan's handiwork: shun them so that you may prosper.”(Al-Ma ‘ida 5.90) Financial Dealings “Those who devour usury will not stand except as someone stands whom Satan by his touch has driven to madness. That is because they say: "Trade is like usury’. But Allah has permitted trade and forbidden usury.”(Al-Baqara 2.275)Unit 2: History and Importance of the Holy Quran 43 Criminal Laws “We set down in [the Torah] for them: ‘Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth and wounds equal for equal’. But if anyone remits the retaliation by way of charity, it is an act of atonement for himself.” (Al-Ma‘ida) Order of Law Making “O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger. If you believe in Allah and the last day, That is best and most suitable in the end.”(Al-Nisa’ 4.59) How the Quran is related with the Hadith, Ijma’ and Qiyas? The four sources of Islamic law are inter-linked. The Quran is the fountain- head of all aspects of legal thinking and provides guidance for legislation by the Muslims. All the Quranic commandments, collectively called Nasoos (singular Nass), are absolute and final. These are not open to any challenge, criticism or professional and legal opinion and being the word of Allah Almighty are final in their application. Allah reiterates this discipline at many places in the Holy Quran. The Quran says: “These are the limits set by Allah. Whoever obeys Allah and His Messenger, He will admit him to gardens beneath which rivers flow, where he will live forever. That is a great success. Whoever disobeys Allah and His Messenger and transgresses the limits set by Him, He shall admit him to the Fire, where he will remain forever. For him there is humiliating punishment” (4:13- 14) However, there are many areas that need detailed interpretation or even demonstration for the sake of their full application to the life of a Muslim. In the offering of Salah we need information and guidance with regard to preparation, timing, exact number of Raka’at and format. In such matters, relevance of the Hadith (or Sunnah) becomes obligatory. As a matter of fact, it is impossible for us to fully and properly comprehend the message of the Quran without first acquainting ourselves with the Hadith which44 0? Level Islamiyat for Cambridge Examinations tells us the practical application of the Quranic Injunctions, Thus, Hadith emerges as an essential requisite to our satisfactory comprehension of the Quran. The Quran, therefore, repeatedly commands the believers: “And obey Allah and obey the Messenger” Both Quran and Hadith are collectively taken as the primary sources of Islamic law as together these encompass the entire foundation of legal behaviour in Islam. Ijma’ and Qiyas are the two secondary sources of legal system as both strictly and essentially depend on the primary sources. lima! and Qiyas are exercised by the doctors of Islamic law (Mujtahidun) who have full command over the minute details of the Quranic Text and Hadith. Hence, these sources become operative only when a Mujtahid or a team of Mujtahideen are fully convinced that they do not find any solution in the Quran or Hadith. It is to be kept in mind that Quran provides the framework of Islamic teachings, and Hadith elaborates the foundational teachings of the Quran along with practical demonstration of the issues However, in view of the collective evolution of human intellect and society, time is sure to bring forth new situations and challenges whose details have not been covered by the primary sources. Such challenges are called Far’ and in such a case an individual Mujtahid exercises his competence and knowledge by finding a striking similarity between the Nasoos of the primary sources and the Far’. Such a material similarity is called the ‘Illah, and the Far’ is tackled on the basis of the 'Illah and the challenging issue is resolved. However, it is to be noted that when a team of the Mujtahidun works on a similar issue, it is not required to find an ‘Illah. This is the mark of distinction between Ima’ and Qiyas. Ijma’ (Consensus of Scholarly Opinion) The word Ijma’ literally means agreeing upon or uniting in opinion. In Islamic Shariah it is the third source of Islamic law and it refers to the consensus ftUnit 2; History and Importance of the Holy Quran 45 reached by the Muslim Scholars on some matter about which detailed answer in the Quran and the Sunnah is unavailable as such. There are many instances in which no clear parable is available in the Quran or Sunnah. The Holy Prophet came across countless situations and through divine guidance was able to clarify many issues. It is to be noted and remembered that the companions of the Prophet exercised ‘ Ijma’ for the first time. The very word ‘ijma’ appears in the letter written by Umar to a judge. Umar directed him to pronounce judgements according to what had been agreed upon by the people in case he failed to discover a ruling in the Quran and the Sunnah. Thus all hypothetical questions were converted to practical experiences. As time passed and mankind underwent many social and technological changes, a few new questions began to be raised. A typical example is the issue of a test-tube baby or genetic engineering, which did not exist at the time of the Holy Prophet/#". These posed certain questions that needed practical solutions. Having been besieged with such questions the scholars exerted serious study and efforts through ‘fjma” safeguarding against any departure from basic disciplines of Islam. Ijma' is the consensus of the scholars dealing with such issues. It derives its sanction as an 'usul’ or fundamental principle of Islamic jurisprudence from a number of Quranic texts and traditions of the Prophet”, For instance, the Quran says: “Thus have We made you an Ummah (community) justly balanced” (2:143) This verse indicates that the essence of all Islamic teachings is to avoid extravagances or extremes on either side and strike a middle and balanced ground acceptable to all. Then at another place, the Quran asks us: “and hold fast all together the Rope of God and be not divided ‘among yourselves?(3:103) Here the simile of Rope’ has been used for the set of principles designed by Allah and which Surah al-Fateha terms as the Right Way. Now if all hold fast to it together, their mutual support adds to the chance of their safety. This means that the practice of lima’ ensures the safety of the Ummah by means of universal agreement on controversial matters. This is for this reason that the Prophet advised his followers:46 0? Level Islamiyat for Cambridge Examinations “Avoid the branching path and keep to the general community.” This tradition also supports the practice of Ijma’ in order to avoid sectarianism. Another famous tradition of the Prophet&*. declares: “My community will never agree in error.” This saying reflects the Prophet's?” very positive view about his followers who with consensus would agree only on goodness. The Quran and sunnah shell ever remain the fundamentals and basic sources of Islamic Law. However, where these sources do not clarify a matter then the opinion of the scholarly authority is to be sought as is clear from the following Quranic verse: “Q you who believe! Obey Allah and obey the Messenger and those charged with authority among you; if you differ in anything among yourselves, refer it to Allah and His Messenger if you do believe in Allah and the Last Day; that is the best and most suitable for final determination.” (4:59). It further says: “if you do not know, ask of those who possess knowledge” (Surah Nahl;16:43) These Quranic commandments sum up the relationship between the Quran, the Sunnah and the authority (scholars etc) that is to be followed only when he (the authority) himself practised in the light of and in conformity with the Quran and the Sunnah. After some ruling or judgement is established through Ijma it shall be adhered to with noble intention and with trust in Allah. We trace the roots of Ijma’ from the Quranic commandments of ‘consulting each other” which was regularly practised by the Prophet ia while making important decisions. A deep study and knowledge of the Quran and Sunnah is compulsory for a group of persons who are involved in Ima’. Following are the types of Ijma’.Unit 2: History and Importance of the Holy Quran Ijma’ of the Companions‘ This is the consensus of opinion done by the Companions‘ of the Holy Prophet##". The agreed upon principle is that the Ima of any one can be reversed or amended by one who is, equal or greater than him. For example, a person who is a companion% can amend the decision of another companion. None can match the companions of the Holy Prophet in their comprehension and command over Islamic injunctions. Thus the Ijma! enacted by them is valid for all times to come, and is an invariable source of Islamic law. Examples of this lima’ include the addition of the second Azan (call for prayer) in the Juma’ prayer. Another example of the companions’ Ima’ is the offering of Taraweeh prayer in twenty rakats, compilation of the Holy Quran in one manuscript, and the elections of the Caliphs. Ijma' of the Imams The four Imams, Abu Hanifa, Imam Shafa’i, Imam Malik and Imam Ahmad bin Hunbal# are the elite of the scholars of the Ummah. Their grasp over theology was the best after the companions. The ljma’ they derived is given the highest regard in the Muslim world. There is little that they left out but the scientific development is of course there. Examples of their Ijma’ include the issue of the missing (lost) individual, i.e. what should be the maximum missing period for a person before he could be considered (declared) dead. This period was initially longer, but as communications have improved multifold over the last century, a seven-year wait is suggested. This brings us to the point that Ijma’ of the Imams= is subject to change over time. Another example is the problem of a jailed husband. Ifa man is imprisoned for a long period of time, should not the wife be allowed to divorce him, or remarry? How long should that period be? These and many other issues have been attended to through the Ijma’ by the renowned scholars of Islam of the present day in the light of the Ijma by the Imams3#,48 0? Level Islamiyat for Cambridge Examinations Ijma’ of the Scholars There can be shortage but never disappearance of scholars in Islam. The Holy Prophet !&* said that a Mujaddid (renewer) would be sent by Allah every hundred years to purify the faith of the Believers. Modern day scholars are confronted with new issues, mostly which have to do with the advancement of technology. Examples of this include the permission to contract a marriage ceremony via telephone and prayer timings for those living in the North and South Poles. This form of Ima’ is not binding on all the Muslims and it could be revised or changed according to the demand of time and circumstance. Ijma’ of the Local Muslim Community (Mashwara) The members of a local Muslim community may also conduct Ijma’ on the issues that pertain to them as individuals. For example, the timings for Salah are specified in the Sunnah, but the exact timing of the congregational prayer may be decided by the local community of any area differently. For example, the time for Salat-ul-Eid, (Festival Prayers) may be fixed by the local community though it must be within the time range specified by the Holy Prophet”. This form of lima’ is not binding on all the Muslims and is changeable according to local conditions. Qiyas or Analogical Deduction Qiyas is the fourth source (asl) of Islamic Law. Literally, Qiyas means measuring or comparing with or judging by comparing. In Islamic Jurisprudence (Shariah), Qiyas is a process of deduction by which the law of text (nass) is applied to cases which have not been clearly covered by the other sources (Far’ or new case) of Islamic Law. Thus it is extended to cases or matters not explicitly covered by the Quran and the Sunnah on the ground of a material similarity in the nature of the two cases. The material similarity is termed as ‘Illa or effective cause. So by taking the ‘Illa of the Quran or the Sunnah as absolute we identify the existence of the same ‘Illa in the new case and then decide. In the Quran we find a number of verses where Allah has enjoined upon us to use our brains and reasoning. For instance in 59:2 the Quran asks us to utilize our insight in order to learn lessons:Unit 2: History and Importance of the Holy Quran. 49 “Then take admonition O you with insight.” The Holy Prophet/¥* while dispatching Mu'adh bin Jabal as the Governor of Yemen, asked him as to how he would judge the cases. His reply was ‘From the Book of God” The Prophet asked him if he did not find a clear solution therein, he replied that he would look to the Sunnah. The Prophet further asked him that if he still found no answer from the Sunnah what he would do? Upon this Mu/adh#%? said that he would decide by exercising his own judgement. On this the Prophet" was pleased and he prayed for Mu'adh##2. This shows the Prophet's/# approval for using Qiyas. On another occasion a woman came to the Prophet## and stated that her mother who had solemnly declared to perform Haj, had died before doing so. She asked if it was necessary to perform Haj on her mother’s behalf, The Prophet paused for a while and then said, «Verily, what would you do if she had left debts repayable? Naturally you would pay.” ” Here the ‘Illa or effective cause in both cases is the fulfillment of obligation. Another classic example of the application of Qiyas is the method of manufacturing alcohol. At the time when the verses declaring Khumr (Date Wine) as Haram were revealed, alcohol was prepared from date palms or vine (grapes). As new methods were discovered to manufacture alcohol (e.g. Beer), all alcoholic drinks were declared Haram or forbidden because the ‘Illa or common ground between all forms is that these all cause intoxication. A third example in practical life is the appointment of a guardian over a minor. By analogy a guardian shall have to be appointed over an adult who has lost his or her senses because the effective cause between the two is the inability to take care of oneself. By this we see that there are three identifiable components of Qiyas. Firstly, the text of the Quran or the Sunnah and the law contained therein; secondly, the branch or the particular case (Far’) in question and thirdly, the 'Illa or effective cause. There are certain conditions for a person to exercise Qiyas. The person has to be a Mujtahid or doctor of law with command over the Quranic and Sunnah matters and the Arabic language. He must have sound memory50 0 Level Islamiyat for Cambridge Examinations and enjoy good repute as a pious person. He must have good knowledge of history in contemporary matters. Then there are necessary conditions for Qiyas. The aim of Qiyas is not to alter any Quranic or Sunnah law or text (nass). Moreover, it should be understandable for the Ummah or its reasoning should be easily comprehended by human intellect. Sample Questions Q.1 Discuss how the Quran was revealed to Muhammad/* Q.2 What were the different means through which the Holy Prophet/#" received revelation? Q.3 Identify the main divisions in the types of verses and outline their main characteristics. Q4 State the major themes of the Quranic Passages you have studied, regarding 1) Allah in Himself 2) Allah in His relation to His Creation 3) Allah in relation to His Messengers‘ Q5 Outline the details of various stages of the compilation of the Holy Quran Q.6 Name any four compilers of the Quran. How did they ensure the reliability of the verses they collected? Q.7 What is rneant by 'Tafseer’? How did it evolve? Q.8 What are the sources used to explain the Quran? Explain them. Q.9 — Outline the Methods of Tafseer Q.10 Who can comment on the Quran? Q.11_ Can you name a few important classical Tafaseer? Q.12 What do you understand by Nasikh & Mansukh? Q.13 Describe the importance of the Quran as a source of Islamic Law. Q.14 Explain how is the Quran related with the Hadith, Ijma’ and Qiyas?Fe ee ee ee A ee oon ete eet s Ape a naa 11a (tants ae eee, RT co ieee te A a een oe. a For re eee Life & Importance of the | Holy Prophet 4 ,52 0’ Level slamiyat for Cambridge Examinations Summary of the Early Life of the Holy Prophet i? The Holy Prophet“ was born in 571 AD in Makkah, in modern day Saudi Arabia, to Amina bint Wahb, the widow of Abdullah bin Abdul Muttalib. His grandfather, Abdul Muttalib was the chief of the Banu Hashim clan of the Quraish tribe. This is the same year that Abraha attacked Makkah and which is also known as the year of the elephant. His mother named him Ahmad and his grandfather named him Muhammad. These are the very names mentioned of him in the previously revealed books of Allah, the Torah, Zabur, and the Injil. He was brought up by his mother and initially nursed by Thuwayba, then sent off to live with Halima Dhuayb of Banu Saad until he was about six. Then his mother died and he was placed under the guardianship of his grandfather, who too died soon after putting him under the care of his nde Zubayr. Zubayr bin Abdul Muttalib, too, passed away entrusting him in the care of the chieftain of Banu Hashim , Abu Talib. It was under his guardianship that Muhammad would spend the next four decades. Abu Talib loved him very much, preferring him even to his own sons. The “love of both a father and a mother”is how many of the narrators of his biography describe the affection of Abu Talib. Thus the Holy Prophet" was brought up with much love and care by his father's family. The Holy Prophet was a person protected and nurtured by Allah Himself from his very birth. The Quran says, “Did He not find you an orphan and gave you shelter?” (Sura Duha). Thus in spite of all odds, the Holy Prophet? was sheltered and loved by Divine arrangement. There are many incidents to support this fact. Divine intervention was always prominent both in his life story as well as his character. Shy, modest and cultured, he never participated in any of the vulgar activities even in his youth, and rejected idol worship from his very childhood Until he became a trader, he would tend flocks of sheep similar to the Prophets Musa and Dawoud%#. He later said, “no prophet was sent by Allah who was not a shepherd” Asa trader, he soon earned the title of Al Sadiq (the truthful one) and Al Ameen (the honest one), People would trust him blindly with theirUnit 3: Life & Importance of the Holy Prophet fx 53. possessions. Oddly enough, this practice continued for a long time, and even during his prophethood. When the persecutions and opposition of the Quraish knew no bounds, even his worst enemies continued to trust him. It was this very attribute that won him the employment of Khadija and finally her hand. Once during the rebuilding of the Ka’bah when a dispute arose between the Makkan chieftains regarding who would place the black stone, the Holy Prophet" showed a remarkable genius for problem solving, Instead of choosing a single person for the task, he let them all participate by placing it on a sheet onto which alll lent a hand. This shows the remarkable genius of the Holy Prophet# and points towards the Divine wisdom in appointing His Messengers/#. When he was in his mid-twenties, Muhammad undertook a contract to trade on behalf of a wealthy widow of Makkah named Khadija bint Khawalid. Glowing reports about his character, honesty and integrity, as well as his handsome stature, moved Khadijah to propose marriage through Abu Talib, Fifteen years his senior, she proved to be an adoring wife and loyal companion to first Muhammad bin Abdullah, the honest trader and then to Muhammad the Messenger of Allah. Event of Awarding of the Prophethood Tahannuth The Prophet/&* had been a different individual since the beginning. He would never indulge in the corrupt Makkan society around him, and would instead visit frequently a cave in the mount of Hira (near Makkah) to spend hours in meditation. He would think about his Lord and the corrupt Makkan society. This act was known as “Tahannuth”: As he approached the age of forty, he began to have certain spiritual experiences. He would hear a voice calling his name as he passed by a valley, he would see events in dreams that would come true. These things disturbed him and he began to pray even more, spending more and more time in the cave of Hira, without caring much even for food or drink. His wife was worried for his health, but in reality, this was the preparation Allah was putting him through for the Mission.