Major themes of the Qur’an

[8] Marks

Allah in Himself
1. Ayat al Kursi (2:255)
2. Anaam (6:101-103)
3. Fussilat (41:37)
4. Shura (42:4-5)
5. Ikhlas (112)

Allah’s relationship with the created world

1. Fatiha (1)
2. Baqarah (2:21-22)
3. Alaq (96:1-5)
4. Zilzal (99)
5. Naas (114)

Allah’s Messengers
1. Baqarah (2:30-37)
2. Anaam (6:75-79)
3. Maidah (5:110)
4. Duha (93)
5. Kauthar (108)

Each part will be of 2 marks.

Total marks will be 8 as three passages will be given but you have to attempt 2.
One passage will be of 4 marks as part a will be of 2 and part b will be of 2.
Allah in himself

[Link], 2.225 (Ayat ul Kursi)

Allah. There is no god but He, the living, the self-subsisting, eternal. No slumber can seize Him
nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His
presence except as He permits? He knows what is before or after or behind them. Nor shall
they compass any of His knowledge except as He wills. His Throne extends over the heavens
and the earth, and He feels no fatigue in guarding and preserving them for He is the Most
High, the Supreme.

(a) Main Theme:

The central theme of the passage revolves around Allah in Himself, commonly referred to as the
verse of the throne (ayat al kursi).It begins with the declaration of the oneness of God (shahada)
and elaborates on the notion that God transcends human understanding and is free from all
limitations and [Link] other beings, He possesses complete knowledge and
capability, exercising His authority independently. As stated in Surah al Anaam, “To Him is due
the primal origin of the heavens and the earth…..” [6:101].The throne (Kursi) symbolizes
authority, indicating that He reigns as the King over all existence. No one shares His attributes or
dominion, and His powers remain unwavering.

(b) Importance:
The significance of these themes lies in their ability to help Muslims gain insights about God in a
manner that is meaningful to them. This verse is regarded by the Prophet (pbuh) as one of the
treasures of [Link] omniscience and omnipotence remind Muslims to be vigilant in their
actions, reducing the risk of shirk (associating partners with God) in their lives and encouraging
them to rely solely on Him for their [Link] theme of God's self-subsistence highlights how
certain human attributes, such as sleep, slumber, and fatigue, do not apply to Him, allowing
individuals to depend entirely on [Link] recite this verse to seek Allah’s protection in
their daily lives from all forms of evil.

2. Surah (6:101-103) (Al-An’aam)

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? He created all things, and He has full knowledge of all things. 102.
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 vision: He is above all comprehension, yet is acquainted with all things.
(a)Main Theme:
The verses from Surah Anaam address the essential Quranic concept of Allah in His essence.
They convey the principle of Tauhid by asserting that God has no partners and that the entire
universe exists according to His will and [Link] is devoid of any physical relationships,
particularly regarding having a wife or children. The Quran states, “He begets not nor is He
begotten.” [Ch112] God transcends human understanding. While humans may struggle to grasp
His nature, He comprehends everything within [Link] possesses ultimate power; He is
capable of assisting humans and observes all their actions, which is why they should worship
Him and seek His rewards for their deeds.

(b) Importance:
These teachings highlight the significance of tawhid for Muslims in their spiritual cleansing. They
also serve as a safeguard against shirk in everyday [Link] is called to worship Him, as He
alone can meet their needs, so Muslims must diligently engage in prayer, fasting, and other acts
to fulfill their obligations to [Link] in Allah as Al-Knowing-Well Aware encourages
Muslims to avoid sin, even in secrecy, and to be just in their interactions with [Link] a world
filled with distractions, this surah serves as a reminder for Muslims to continuously remember
their Creator, who holds ultimate authority over their lives.

3. Sura (41.37) (Surah Fussilat)

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.

(a) Main Theme:

This verse from Surah Fussilat focuses on the essence of Allah, emphasizing the concept of
Tawhid (the Oneness of God). It highlights that God is the creator and controller of all things,
particularly referring to the sun and the [Link] celestial bodies and the natural cycles on
Earth serve as evidence of God’s might, guiding humanity to recognize their true Lord and His
existence. The Quran states, “Behold! in the creation of the heavens and the earth and the
alternation of Night and Day – there are indeed signs for men of wisdom.” (3:190). The
regularity of the sun and the moon underscores that only God deserves praise and worship, and
nothing should be associated with Him. This serves as a rejection of idol worship, indicating that
the sun and moon should not be venerated.

(b) Importance:
This passage is significant in the daily lives of Muslims as it fosters a deep connection with God,
ensuring that they do not look to anyone or anything else—be it celebrities, wealth, or
otherwise—and worship only [Link] helps prevent shirk by reminding them that all created
things are [Link] signs of God encourage Muslims to observe their surroundings and
reflect on His creations, instilling a sense of awe and wonder that brings them closer to Him.
From this passage, Muslims understand that God governs all matters. Consequently, they see
themselves as humble servants of God and seek His salvation through prayer, fasting, and
various acts of worship.

4. Sura Al-Shura (42.4-5)

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.

(a) Main Theme:

The verses from Surah Shura convey the theme of God in His essence. They affirm God's
authority, grandeur, and sovereignty over everything in the universe. As the creator of all, God is
the rightful owner of [Link] magnificence is such that the heavens quiver and seem
ready to split apart due to His glory. Every entity in the universe recognizes His supremacy by
offering praise. The Quran states, “Praise be to Allah, the Lord of the worlds.” Additionally,
these verses highlight that angels continually glorify God's qualities of forgiveness and mercy for
those who repent and seek His pardon. Humanity depends on God's mercy, as He is the most
forgiving and compassionate.

(b) Importance:
The significance of these verses lies in God's reminder to humankind of His might and dominion
over all, which should lead them to understand their own lack of power and guard against
[Link] are encouraged to embody humility in their daily lives, akin to the angels
who, despite possessing immense power, consistently fear God and seek His mercy around the
clock. The angels' obedience to God serves as inspiration for humans to also obey [Link]
should not lose hope in God or abandon their belief in His mercy; even when they sin, they
should return to Him, who is ready to forgive. Trusting in God is essential, as He will assist them
in their challenges. Since God shows mercy towards humankind, they should express gratitude
through acts of worship, such as prayer and fasting, and strive to forgive others, even if they
have experienced harm or injury.

5. Sura Al- Ikhlas(112)

[Link]: He is Allah, the one and only; 2. Allah, the eternal, absolute; 3. He does not beget,
nor is He begotten; 4. And there is none like Him.

(a) Main Theme:

Surah Ikhlas addresses the essential Quranic theme concerning Allah's essence. It elaborates on
the principle of Tawhid, which emphasizes the purity of faith (ikhlas). The term Ahad signifies
that He is the One who has always existed and will forever remain [Link] term Samad
serves as a significant attribute of God, encompassing various meanings such as power,
independence, and absoluteness. This indicates that God is self-sufficient, while everything else
relies on Him, and He requires nothing for His existence. “Allah, there is no god but He, the
living, the self-subsisting, the eternal.” (Ch 2). God exists beyond the constraints of time and
space. He has no partners, family, or anyone to share His authority, nor does He have children.
The surah highlights God's distinctiveness in His attributes and actions, concluding with a
caution against the inclination to compare Him to anyone or anything.

(b) Importance:
This passage is vital for Muslims as it safeguards against various forms of shirk, ensuring that
individuals do not elevate others or created entities to the status of their Lord, thereby
preventing them from equating God with famous individuals, saints, or any other entity.
It reinforces the understanding that God has no family, helping to avoid misconceptions about
Him having children or a partner or sharing His authority. This clarity fosters a more profound
relationship with [Link] frequently recite this surah in their daily prayers following Surah
Fatiha. The Holy Prophet (P.B.U.H) stated that this surah is equivalent to one-third of the Quran,
as it encapsulates the theme of Tawhid. It is regarded as one of the surahs of protection (Quls).
In the daily lives of Muslims, this surah provides clarity of faith and enables them to cultivate
their relationship with God through worship activities such as prayer and fasting.

Allah’s Relationship With Created World:

6. Sura Al-Fateha (1) Opening Chapter of Quran

[Link] the name of Allah, most gracious, most merciful. 2. Praise be to Allah, the cherisher and
sustainer of the worlds; 3. Most gracious, most merciful; 4. Master of the day of judgment. 5.
You we worship, and your aid we seek. 6. Show us the straight way, 7. The way of those to
whom You have given your grace, not those who earn your anger, nor those who go astray.

(a) Main Theme:

Surah Fatiha presents the core Quranic theme of God's relationship with the created world. The
opening verses establish God as the Lord of all things, including the unseen. He is the Master of
all creation, making Him the only one worthy of all forms of [Link] is described as the
Most Merciful, forgiving His creatures. He is the one to seek help from, as only He has the
power to grant it. He is the ultimate [Link] "Sirat-ul-Mustaqeem" (the straight path) is the
path of righteousness. God offers guidance to those who seek it, as found in the Quran and the
Sunnah of the Prophet. The Quran states, "Verily! Right guidance is the guidance of Allah."
(3:37). Disobedience to God leads humans astray.
(b) Importance:
This surah is essentially a prayer and a direct conversation with God, where humans
communicate with their Creator, and God responds to each [Link] Fatiha is recited in every
prayer. The Prophet (PBUH) said, "No prayer is accepted without Fatiha." Reciting Tasmiah
before any action reminds Muslims of [Link] is also a supplication for guidance, mercy, and
help, extending beyond prayer into daily life. Submitting to God through this prayer instills
[Link] passage serves as a reminder of the Day of Judgment by God. It heightens
awareness for preparing to meet Allah on that day. Through the teachings of this surah, Muslims
today are inspired to have confidence in God's mercy and seek His guidance.

7. Sura Al-Baqarah (2.21-22)

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.

(a) Main Theme:

These verses from Surah Baqarah highlight the theme of God's relationship with the created
world. God is the Creator of all humanity, and therefore, humans should worship Him alone. The
purpose of human existence is to follow His commands. In addition to creating mankind, God
has also provided for their [Link] bounties of fertile land, shade, and rain from the sky
are mentioned, reminding humanity to be grateful to God. The Quran says, "Praise be to Allah,
cherisher and sustainer of the worlds." The verses also stress that humans should avoid the sin
of shirk (associating partners with God), as He is the only Creator and Sustainer.

(b) Importance:
The natural world serves as a comfort for humankind, and they should take care of it. Since God
has provided the world for humans, they have the responsibility to protect it, which can be
done through actions like conserving natural resources (water, food, etc.) and reducing
environmental issues like pollution and global [Link] earth represents physical life, while
the sky represents spiritual life, underscoring that both rely on God for their sustenance. These
verses foster a sense of gratitude towards God for His endless blessings. Muslims are
encouraged to express this gratitude through acts of worship like salat, fasting, and pilgrimage.
By reflecting on the natural world and its benefits, Muslims are reminded to place their trust in
God, which in turn strengthens their confidence and courage.
8. Surah Al-Alaq (96:1-5)

[Link]! 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.

(a)Main Theme:
These verses of Surah Alaq present the Quranic theme of God’s connection with the created
world. Divine revelation marks the beginning of Islam and [Link] as the Creator is
highlighted by the description of how humans were made from a clot. The surah focuses on
Allah’s blessings and mercy upon humanity (His generosity).The message encourages the pursuit
of knowledge through reading and writing. God has granted humans a special destiny by giving
them the ability to use the [Link] is the supreme teacher, imparting all forms of knowledge to
humans, elevating them above other creatures. As the Quran says, "and He taught Adam the
names of all things." This is especially significant in the spiritual realm. Iqra is a command to
read the signs and aspects of creation in order to comprehend God’s mercy, wisdom, and
power.

(b) Importance of Theme:

The significance of this surah lies in its reminder that God created humans from nothing.
Knowledge serves as a bridge between man and God. The Pen symbolizes learning, reading,
writing, and research. Humans are encouraged to continually seek knowledge throughout their
lives, especially religious knowledge, to better understand their [Link] in every
field, such as religion or science, holds its own value, and seeking it is rewarded similarly to
performing additional prayers or [Link] surah also helps Muslims understand the origins of
Prophethood and Islam, prompting reflection on the guidance God has provided to lead them
through life. Therefore, Muslims should express gratitude to God and contribute to spreading
knowledge while combating illiteracy and ignorance.
9. Surah Al-Zilzal (99)

[Link] 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.

(a) Main Theme: [2 marks]

Surah Zilzaal addresses the theme of God's connection with the created world, depicting the
Day of Judgment and the end of time when a powerful earthquake will occur, illustrating God's
authority to destroy His own creation (Al-Mumit, "The Destroyer"). The Quran states, “When
the earth is flattened out and throws out whatever it contains and gets empty.” [Ch 84: V 3-4]
On that day, the earth will testify to what has transpired, including instances of environmental
degradation and the misuse of [Link] will be served based on the truth, as in this
world, good and evil often coexist. However, on that day, every act of good and evil will be
accounted for. God will act as the Judge, determining the fate of individuals in the afterlife, as
only He possesses the authority to do so. Everyone will be held accountable for their actions on
earth, and God will provide a reckoning that will lead to either Heaven or Hell.

(b) Importance:
This Surah serves as a cautionary message, urging individuals to abandon sinful ways and submit
to Allah. The verses reinforce the Muslim belief in the Day of Judgment, instilling a sense of
accountability and encouraging adherence to the straight [Link] deeds will be rewarded,
motivating Muslims to consistently engage in positive actions, such as following the Five Pillars,
being honest, and assisting others. This awareness helps them avoid sinful behaviors like lying,
cheating, gossiping, and disobeying God's [Link] aids Muslims in recognizing the
transient nature of worldly life, preventing them from being sidetracked by materialistic
pursuits, trends, or [Link] find solace in the knowledge that God's justice ensures that
no good deed will be overlooked, and no wrongdoing will go unpunished.

10. Sura Al-Nas (114)

[Link]: I seek refuge with the Lord of mankind, 2. The King of mankind, 3. The
God of Mankind, 4. From the mischief of the whisperer who withdraws, 5. Who
whispers into the hearts of mankind, 6. Among jinns and among mankind.

(a) Main Theme: [2] Marks

Surah Naas highlights the theme of God’s relationship with creation by emphasizing three
attributes of the Almighty. He acts as the sustainer of humanity (Rabb), the Sovereign King
(Malik), and the true deity deserving of worship (Ilah).The Surah encourages seeking divine
protection from all forms of harm. As the most powerful being, God is the ultimate source of
help against threats from both invisible entities (jinn) and human beings. Therefore, reliance
should be placed solely on [Link] Allah is the creator and controller of all, He governs
everything, including those who cause mischief. The Surah warns Muslims about the deceptive
whispers of evil that Satan plants in their hearts, which may lead to harmful thoughts. The
Quran states, “If suggestion from Satan assails your mind, seek refuge with Allah.”

(b) Importance: [2] Marks

As the King, God is the one people should turn to for refuge, rather than seeking help from
others, which could lead to the sin of [Link] verses inform Muslims about the types of evils
and mischief they should be cautious of, such as jinn, humans, and internal negative thoughts
like jealousy. This awareness helps them recognize signs of wrongdoing, and engaging in prayer
and good deeds reinforces their dependence on [Link] Prophet Muhammad (PBUH) utilized
these two Surahs (Falaq and Naas) as protective measures against jinn and to defend against the
harm of the evil eye or black magic. Thus, Muslims are encouraged to make reciting this chapter
a daily practice. It fosters trust in God’s authority, control, and protection, while also instilling a
sense of reverence for His immense power. Reciting this Surah, along with other protective
chapters (Quls), serves as a source of safeguarding.

Allah’s messangers:

11. Sura Al-Baqarah (2:30-37)

(a)Main theme:
The verses of Surah Baqarah address the theme of Allah’s Messengers. God created Adam along
with all other beings (angels, jinn, etc.) and appointed him as a vicegerent (khalifa), indicating
that He holds humans in higher regard than angels. Adam was granted a significant position due
to his superior knowledge, demonstrating that God bestows knowledge on whomever He
chooses and grants the special status of prophethood to whom He wills. The acknowledgment
of Adam's superiority was recognized by all angels, except for Iblis (Satan), a jinn, who exhibited
arrogance. Satan's disobedience stemmed from [Link] after Satan misled Adam, God did
not abandon him or allow any barriers to hinder him from becoming His representative on
earth; in essence, God cares for His Prophets. Adam's plea for forgiveness illustrates that God’s
mercy and forgiveness are available to all. He prayed, "Our Lord! We have wronged ourselves;
so if You do not forgive us and have mercy on us, then surely, we are of the losers." [Aa`raf
7:23]

(b) Importance:
This passage offers Muslims a sense of connection to God, as Adam is referred to as the father
of humankind, highlighting that all humans are his descendants. It also reinforces the belief in
[Link] commanded the angels to bow to Adam, showcasing his elevated status among
God's creations and reflecting the honor of humanity as a [Link]’s forgiveness of Adam
serves as a reminder for humankind to have faith in God’s mercy and forgiveness, encouraging
them to repent for their sins. It illustrates God’s concern and direct relationship with each
individual. This passage emphasizes the significance of knowledge and learning. Additionally, it
teaches people the importance of humility, warning against arrogance and pride, encouraging
them not to look down on others.

12. Sura Al-an’aam (6:75-79)

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
I give partners to Allah.’

(a) Main theme:

These verses from Surah Anaam highlight the theme of God’s Messengers. Hazrat Ibrahim came
to understand the Oneness of God by observing the stars, moon, and sun, demonstrating how
God uses His signs to guide His prophets. God's power is reflected in His control over the sun
and the moon, showing that while creation fades and perishes, God is eternal and unchanging.
The Oneness of God is emphasized through these signs, instructing Muslims to worship Him
alone. Ibrahim declared this truth to his people, rejecting polytheism (Shirk): “How should I fear
(the beings) you associate with Allah when you fear not to give partners to Allah..” (6:81)

(b) Importance in Muslims' life:

The significance lies in building a strong connection with God and reinforcing belief in His
Oneness, encouraging Muslims not to rely on anything or anyone else for help and solutions in
their [Link] strengthens their faith by affirming that created things like the sun, moon, and stars
are temporary, thus protecting them from committing shirk. The verses also illustrate how God
guided His messengers, like Ibrahim, and remind humans to reflect on God’s signs and seek His
guidance rather than looking toward created [Link] God’s signs invites Muslims to
reflect on their surroundings, fostering awe and closeness to Him. It reminds them that He is
the creator of everything, encouraging devotion to Him through worship, such as prayer and
fasting.

13. Surah Al-Ma’idah (5:110)

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 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.’

(a) Main theme:

This verse from Surah Maidah emphasizes the theme of God’s messengers. It clarifies that
Hazrat Isa (Jesus) was a human being and a Prophet, not the begotten son of God. Born to
Maryam without a father, Hazrat Isa spoke as an infant and defended his mother. The Quran
states, “He shall speak to the people in childhood and in maturity.” [3:46]. Although Jesus
performed miracles, they were only possible through God’s permission: “by my leave.”God
grants miracles to His prophets to assist them; for Hazrat Isa, He bestowed the Holy Spirit, the
Book, wisdom, the Law, and the Gospel. God gives signs of His existence through prophets,
which distinguishes the believers from those who [Link] protects His chosen ones, as seen
in how Hazrat Isa was safeguarded from his enemies and raised to the heavens alive. Prophets
often face opposition and persecution, as Hazrat Isa was accused of magic.

(b) Importance in Muslims' lives:

These teachings reinforce Muslim belief in the prophethood of Hazrat Isa (A.S) and the power of
God. While humans are capable of achieving great things, it is God who grants permission for
such feats, whether it's space travel or moon [Link] phrase “By My leave” is repeated
with each miracle to highlight that all events occur by God’s will, encouraging Muslims to turn to
Him for their needs. This strengthens their belief in all the [Link] should see
these miracles as signs of God’s grace and believe in His power. They should, therefore,
remember Him regularly through prayer, supplication, and good deeds, ensuring they are
counted among the believers.

14. Sura Al-Duha (93)

By the glorious morning light, 2. And by the night when it is still, 3. Your Lord has not forsaken
you, nor is he displeased. 4. And truly the Hereafter will be better for you than the present. 5.
And soon your Lord will give you so that you will be pleased. 6. Did He not find you an orphan
and give you shelter? 7. And He found you wandering, and He gave you guidance. 8. And He
found you in need, and made you independent. 9. Therefore, do not treat the orphan with
harshness, 10. Nor drive the beggar away; 11. But tell about the bounty of your Lord!

(a) Main Theme:

Surah Duha addresses the theme of God's relationship with His messengers. In this Surah, God
reassures the Prophet (pbuh) that He has never abandoned him, even during times of perceived
silence. This reassurance is demonstrated by the past blessings God bestowed upon him, such
as providing him shelter through Abu Talib, guiding him through divine revelations, and granting
him financial stability through his marriage to [Link] may be moments when a person
feels that God has forsaken them, but God is always present, supporting them through their
[Link] Surah also emphasizes compassion towards the needy and orphans, instructing
the Prophet (pbuh) to show gratitude. Allah says, “And feed with food the needy, the orphan
and the prisoner for the love of Him.” [76:8]

(b) Importance in Muslim Life:

This Surah provides hope and comfort, illustrating how God continued to bless the Prophet
Muhammad, even when others claimed he had been forgotten by God. It teaches Muslims to
hold onto their faith during difficult times, to reflect on their blessings, and not feel as though
they have been left empty-handed. It encourages patience and trust in God during challenging
circumstances. Rather than always desiring more, Muslims are reminded to express gratitude to
God through prayer and worship and to share with others how God has helped [Link] Surah
also promotes kindness towards those in need, such as orphans and beggars, and reinforces
belief in the prophets, which is an essential element of Islamic faith.

[Link] Al-Kauthar (108)

1. To you have We granted abundance. 2. So pray to your Lord and sacrifice. 3. For he who
hates you, he will be cut off.

(a)Main Theme:
Surah Kauthar conveys the theme of God's messengers. It was revealed in response to Abu
Lahab’s derogatory comment, calling the Prophet (pbuh) “Abtar” (cut off), implying that the
Prophet's message would perish after his [Link] reassured the Prophet (pbuh) of His
support and announced abundant blessings in both this world and the hereafter. This is
interpreted as a river in paradise, his spiritual descendants (Muslims), and his daughter Fatima.
The Prophet (pbuh) and Muslims are specifically encouraged to remain faithful by establishing
regular prayers, making sacrifices, and demonstrating determination and good character. They
are reminded that “rejected were the messengers before you; with patience and constancy
they bore their rejection” (6:34).The surah also warns of God’s wrath towards the Prophet’s
adversaries, specifically predicting the downfall of Abu Lahab.

(b) Importance in Muslims' Life:

The teachings provide insights into the relationship between God and the Prophet (pbuh),
offering valuable lessons for Muslims. Today, Muslims represent the future generation of
followers granted to the Prophet (pbuh), and this surah instills hope during challenging times,
teaching them to trust in God’s assistance. The promise of Kawthar in paradise also offers a
sense of future [Link] is always present to intervene in times of distress, and Muslims
should seek His help and support, refraining from discouragement during hardships, such as
illness or [Link] should maintain their resolve despite facing challenges or ridicule,
remaining grateful for God’s blessings and remembering that true rewards lie in the hereafter;
thus, they should leave justice to [Link], Muslims are instructed to love, respect, and
obey the Prophet (P.B.U.H) as Allah also loved him, which will ensure their entry into paradise.
 History and Importance of Quran

Ways of Revelation

O/N 2018 (11)

(a) Write an account of the different ways in which revelations came to the
[Link] examples in your answer.[10]

O/N 2009

(a) Give an account of how the Quran was revealed to Prophet Muhammad
(pbuh) during 610 to 632. [10]

O/N 2012

(a): Write about the prophet’s different experiences of revelation, after the first
revelation. [10]

M/J 2015

(a) The Angel Jibril brought the revelation of the Qur’an to the Prophet
Muhammad at different times and places. Give examples to show how this took
place. [10]

M/J 2021

(a)Give an account of the different ways in which the Prophet (pbuh) received
revelation.[10]

Mark scheme:
• The Qur’an was revealed to the Prophet over a period of 23 years. The first revelation came in the year
610,in Cave Hira. The revelations were stopped for a period, after first revelation, which caused the
Prophet to worry.
• Once they started again they came strongly and frequently. The revelations were not within his control
(sura75:16-19), he had no idea when they were coming, and they were safeguarded by God.
• There were different ways in which the verses were revealed to the Prophet. Sometimes the Angel
Jibril would come in the form of a man, which the companions witnessed, and a few times the Prophet
saw the Angel in his original form, e.g. on the night journey (sura najm). He also received revelation in
dreams. The most difficult was when they came as the ringing of a bell.
• The revelations would weigh down on him, so much so that his camel could not withstand the weight.
It is also reported by Ayesha that she witnessed sweat dropping from his forehead on a very cold day.
The candidates can also narrate stories, such as the pressure that it put on Zayd’s thigh when he was
sitting next to the Prophet during one of the revelations.
• As elaboration, candidates can also narrate how some revelations were responses to specific events,
e.g. the revelation during the migration when Abu Bakr was worried (sura tawba:40) or Surah Duha and
Kauthar to console the Prophet.

Answer:
As the Prophet (pbuh) neared the age of 40, he began spending time in seclusion in the Cave of Hira,
located outside Makkah. In Ramadan of 610 AD, the angel Jibrail appeared to him and asked him to
read. Unable to do so, the angel embraced and squeezed him. This happened three times, after which
the first five verses of Surah Alaq were revealed. he continued to receive revelations. After the initial
revelation of Surah Alaq, there was a six-month pause in revelations, which caused the Prophet
concern. This period is known as “fatrah tul wahi.” Once the revelations resumed, they came more
frequently and with greater intensity Over the next 22 years, 5 months, and 14 days, and the verses
were responses to some specific events to guide prophet to a straight path. For example when Holy
prophet was called Abtar on the death of second son in infancy, Surah Kauthar was revealed to console
prophet. When there was a gap in revelations, Makkans used to mock him that God has left Muhammad
alone on which Allah revealed Surah Duha to console Prophet. Moreover for his guidance and to give
orders verses were revealed according to the situations.

The Prophet (pbuh) had no control over when the revelations came; they were safeguarded by God. The
Quran states: “Move not your tongue with it, (O Muhammad), to hasten with recitation of the Quran.
Indeed, upon Us is its collection and its recitation. So when We have recited it (through Jibrail), then
follow its recitation. Then upon Us is its clarification (to you)” (Al-Qiyamah 75:16-19).When receiving
revelations, the Prophet (pbuh) experienced various sensations. He would hear ringing sounds, perspire
even in cold weather, and his body would become so heavy that the animals he was riding or his
companions could feel the weight. Sometimes, Jibrail appeared in the form of a human, resembling the
Prophet’s companion Dahya Qalbi. Other times he would come in form of a Bedouin man as it was also
witnessed by the companions of the Prophet (saw). Hazrat Umar (RA) said: “As we were sitting one day
before the Prophet (saw), a man suddenly appeared attired in white and his hair was dark black, yet
there were no signs of travel on him, and none of us knew him. He came and sat down in front of the
Prophet (saw), placing his knees against his, and his hands on his thighs…..(He asked several questions
and got the answers). Then the visitor left and waited a long time. Then the Prophet(saw) asked me,
Do you know, Umar, who the questioner was? I replied; Allah and His Messenger know best. He said; it
was Jibrael (AS). He came to you to teach you your religion”.[Sahih Muslim] On rare occasions, the
Prophet saw Jibrail in his original form Prophet (saw) said;“When I saw the Angel Jibraeel he had 600
wings”. , such as during the night journey (as described in Surah Najm). The most difficult type of
revelation came as the ringing of a bell, which weighed so heavily upon him that even his camel could
not bear the burden. He also received revelations in dreams and directly from God, such as the last two
verses of Surah Baqarah during the night journey.
When asked how revelation came to him, the Prophet (pbuh) explained, “it comes to me sometimes as
the ringing of a bell, and this is hardest on me. Then, when he leaves, I remember from what he says.
Sometimes the angel comes in the form of a man, and he speaks to me, and I remember what he
says.” Hazrat Aisha reported, “I saw revelations coming upon him in the severest cold, and when it
was over, perspiration ran down his forehead.” Harith bin Hisham once related how, when he was
sitting with his leg under the Prophet’s leg during a revelation, he felt as though his leg would be
crushed by the weight. Zayd bin Thabit, one of the main scribes, described how, during revelations, the
Prophet (pbuh) would feel intense heat, with perspiration dripping like pearls from his body. Zayd would
then write down the revelation, and he recalled that the weight of the process was so intense that it felt
like his leg would break.

The Prophet (pbuh) received revelations as divine guidance on all important matters. The revelations
given between 610 and 622 in Makkah are called Makkan surahs. These surahs are generally brief and
focus on the articles of faith, such as the oneness of Allah and the afterlife. They also address the
opposition of unbelievers, often using strong language. Throughout the years of persecution and
hardship in Makkah, the Prophet received revelations that provided comfort and reassurance to him and
his followers, such as Surah Ad-Duha and Surah [Link] received 86 surahs in Makkah.

In 622 AD, the Prophet and his followers migrated to Madina, following revelation. During the migration,
the Prophet was reassured of divine assistance when Abu Bakr expressed fear in the cave of Thawr. “For
Allah did indeed help him, when the unbelievers drove him out: he had no more than one companion;
the two were in the cave, and he said to his companion, ‘Have no fear, for Allah is with us’” (9:40).

The surahs revealed between 622 AD and 632 AD are known as Madni surahs he received almost 28
surahas. These include revelations given during battles and those revealed in Makkah and Arafat during
and after the Farewell Pilgrimage. They cover social, economic, political, criminal, and spiritual laws
essential for the development of the Islamic state and are generally longer in length. In 624 AD, the
Prophet (pbuh) received the command to fight in these words: “Fight in the cause of Allah against
those who fight you” (2:190). He continued to receive revelations until his Farewell Pilgrimage in 631
AD. The final revelation came after he performed Hajj and delivered his sermon: “This day have I
perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your
religion” (5:3). Though the Quran was revealed in parts, it was simultaneously recorded by scribes,
ensuring its preservation.

Preservation of Quran:
O/N 2017 (12)
(a) The Qur’an has been preserved in writing for over 1400 years. Give an
account of the way in which it was compiled in the written format. [10]
O/N 2011
(a) Give an account of how the Qur’an developed into book form. [10]
M/J 2014, M/J 2019
(a)Give an account of how the Qur’an was compiled in the years following the
Prophet’s death. [10]
Mark scheme:
Candidates should include some of the following points. All other relevant points must be credited.

During the time of the Prophet (pbuh) the Qur’an was written on pieces of animal skin and on parts of
bone but mainly was memorised by the companions. During Abu Bakr’s caliphate, many companions
who had memorised the Qur’an died at the Battle of Yamama.
‘Umar, worried that the words of the Qur’an would be lost due to companions dying of old age or in
battle, suggested to Abu Bakr that the Qur’an should be compiled into one book. Abu Bakr hesitated,
saying he could not do something the Prophet (pbuh) had not done; he eventually agreed and called
Zayd ibn Thabit to collect all the verses that had been written. Zayd was initially hesitant to accept this
enormous task but eventually agreed. Zayd was a hafiz (a person who has memorised the Qur’an)
himself, yet he only included a verse into the master copy once he had verified its authenticity.
He followed a meticulous process to ensure that the transcription of every verse was backed by both
direct written testimony of two witnesses and memory. ‘Umar was part of the process of collecting parts
of the mushaf from [Link] verses were written in the order that the Prophet (pbuh) had given,
but the suras were written on separate sheets; this copy was verified by the committee and was kept
with Abu Bakr during his lifetime, after which it passed to ‘Umar, and then to ‘Umar’s daughter Hafsa.

During ‘Uthman’s time as caliph, Islam had spread to other areas. Hudhaifa, after observing arguments
over Iraqi and Syrian dialects, reported to ‘Uthman that people were reciting the Qur’an in a different
dialect in areas such as Armenia and Azerbaijan. ‘Uthman summoned Zayd and with other companions
they set about compiling one book in the Qurayshi dialect, using the mushaf of Hafsa. ‘Uthman then
checked and approved the final version. From this new copy, five copies were made and were
distributed to various provinces of the expanding Muslim world. He ordered for any other copies to be
collected and burnt. For this he is known as ‘Jami al-Qur’an’.

Answer:
Hazrat Abu Bakr (R.A)
During the Prophet’s (pbuh) lifetime, the Qur’an was recorded on animal skin and bone fragments, but it
was primarily memorized by his companions. At the time of the Prophet's (pbuh) passing, there was no
official copy of the Qur’an.
After becoming caliph, Hazrat Abu Bakr fought against the false prophet Musailima, resulting in the
martyrdom of 360 companions who had memorized the Holy Qur’an (Huffaz) during the Battle of
Yamama. Hazrat Umar recommended that the Qur’an be compiled. Hazrat Abu Bakr was initially
hesitant, believing he should not undertake a task left unfinished by the Holy Prophet (pbuh). He stated,
“Umar continued to persuade me to accept his suggestion until I was convinced he was right, so I
agreed.”
Hazrat Abu Bakr requested Zaid bin Sabit, one of the scribes of Divine revelation, to gather the Qur’anic
verses from throughout the Islamic empire and compile them into book form. Zaid was also reluctant,
but Abu Bakr convinced him. Zaid later expressed, “It would have been easier to carry a mountain on
my shoulders than to compile the Qur’an.” A commission led by Zaid bin Sabit was formed, consisting
of at least twenty to twenty-five companions who had memorized the Qur’an. Zaid gathered the
chapters from anyone who had them, collecting them from palm leaves, stones, pieces of wood, and
those who had memorized them.
He employed careful methods to validate any verse or surah. He sought not only written pieces but also
confirmation from those who had heard it from the Holy Prophet (pbuh). Despite being a hafiz of the
Qur’an himself, he always sought written verification before including any verse in his manuscript. He
only accepted verses in the dialect of the Quraish and required two witnesses for each verse. The verses
were recorded in the order given by the Prophet (pbuh), while the surahs were kept on separate sheets.
Thus, the version he compiled was based on what was heard from and written under the supervision of
the Holy Prophet (pbuh).
The script prepared by Zaid bin Sabit was called “Mushaf” by Abdullah bin Masood. It remained with
Abu Bakr and, following his death, was handed over to Hazrat Umar, the second Khalifa, who then gave
it to Hazrat Hafsa, a widow of the Holy Prophet (pbuh). This version of the Qur’an became known as
Mushaf al-Hafsa, or Hafsa’s copy of the Holy Book.
Hazrat Usman (R.A)
During Hazrat Uthman’s caliphate, Islam expanded into new regions. Hazrat Huzaifa bin Yamaan
informed Hazrat Uthman that people in various areas, particularly Armenia and Azerbaijan, were
reciting the Qur’an in different dialects. He urged immediate action to address these discrepancies to
prevent division among Muslims.
In response, Hazrat Uthman obtained the copy of the Qur’an prepared by Zaid bin Sabit from Hazrat
Hafsa. He appointed Zaid along with three other knowledgeable Muslims—Abdur Rehman bin Harris,
Abdullah bin Zubair, and Saad bin Aas who produced 5 copies of the Qur’an from the original text within
. They were instructed to adhere to the Quraish dialect in case of any linguistic differences, as the Qur’an
was revealed in that dialect. Hazrat Hafsa’s copy was returned to her after the task was completed.
The Qur’an was recited aloud from start to finish in the Prophet’s (pbuh) mosque using these copies to
eliminate any doubts about potential changes in the text.
These 5 copies were then sent to the capital of each province within the Muslim states, with directives
that future copies be made only from this official text. Hazrat Uthman also ordered that any copies with
differing texts be destroyed by fire. He sent teachers to these regions to instruct the residents in the
correct dialect. Hazrat Uthman is known as Jami-al-Quran, which signifies that he unified Muslims in
their recitation of the Qur’an.

(b) ‘The Qur’an should not have been compiled in written form because it did
not take place during the Prophet’s lifetime.’ Agree or disagree with this
statement, giving reasons for your answer. [4]
I disagree with this statement as compilation of Quran was not against the teachings
of Quran and the Prophet [Link] Bakr came to see at the suggestion of Umar that the Qur’an could
not be kept in memories alone. Although the Prophet had not made a written compilation, Abu Bakr
realised that this would have to be done if the authentic Qur’an was to be preserved for the guidance of
the future generations otherwise it would be lost or corrupted like the previous divine books.`Uthman
realised that the original message might be lost. If different versions were allowed to exist the original
meaning might no longer survive. Muslims would not have a single source of guidance. Rival
interpretations might break the unity of the community. Only the original revelation given to the Prophet
could preserve unity.

(b) What is the significance to Muslims today of having the Quran in the form of
a Book? [4]
• Having the Qur’an in book form ensures a standard copy which lessens the likelihood of it being
reproduced with mistakes.
• If the Qur’an had not been collected into book form, parts may have been lost.
• It also suggests unity between Muslims, e.g. they use the same book, they read it in its original
language even if that language is not their own
• The practical benefits include that copies can be carried by individuals, and referred to with ease.
• Even those who do not speak Arabic can read it and get the rewards.
• The availability of the written form of the Qur’an digitally, gives easy access to Muslims.

(b) Why is understanding the teachings of the Qur’an important to Muslims? [4]
• The Qur’an has always been the foundation for telling Muslims how they live their lives, and it was put
into practice by the Prophet. Although the Prophet is not here as an example the Qur’an can still be used
by Muslims to live their lives.
• It gives them a framework for how to live their lives instead of having to look to others. By reading the
Qur’an and trying to learn the meaning Muslims can understand what God wants from them.
• Learning Arabic will help Muslims to understand the Qur’an in it’s own language. By taking one lesson
from the Qur’an and applying in their life to try to take on board the real meaning.
• Understanding the teachings helps their faith become real to them. It allows them to follow God’s
guidance for them, which in turn helps them to become closer to God.
• It is used as a source of Law so people need to understand its teachings to be able to make laws from
it.

(b) ‘Memorising the Qur’an is no longer important because the Qur’an is

preserved as a book.’ Discuss whether you agree or disagree with this
statement, giving reasons for your answer. [4]

(b) Do you think, for Muslims nowadays, having the Qur’an in a written format
outweighs the benefits of having the oral tradition? Give reasons for your
answer. [4]
• I disagree with the statement.
• It is still necessary to memorise the Qur’an as this was the traditional way of ensuring that there are no
inaccuracies in the Qur’an, whereas it is possible that some printed copies could contain errors.
• Memorizing the Quran as an act of devotion will be rewarded in the afterlife. the Messenger of Allah –
PBUH – said: “The one who memorized the Quran shall come on the Day of Judgment and the Quran
says: 'O Lord! reward him.”
• It will constantly purify our spirit. We are continuously interact with Allah, our Creator,
and there is no greater way than via His words.
• One who memorizes Quran by heart may enjoy reading it anywhere even he does not have the book or
has a chance to sit.
• Moreover, Prayers, especially the obligatory, need Muslim to have some verses memorized by heart. So
whatever Muslim is praying like Imam, or one of the group behind the Imam, or even alone, he would
need something of the Quran which is memorized to establish his prayers.
 Legal Thinking
Quran and Sunnah

O/N 2017 (11)

(a) Write about the function of the Qur’an and Sunna as the two primary
sources of Islamic law. [10]
M/J 2009, O/N 2015, M/J2018

(a)How are the Qur’an and Hadiths used together in Islamic legal thinking? [10]

O/N 2010

(a) Describe how the two main sources of Islamic legal thinking are related. [10]

O/N 2012, M/J 2014

(a) Write about the way in which the two primary sources of Islamic legal
thinking are used. [10]

Mark scheme:
The Quran is an authority and in islamic law it is the word of God it is not questioned or contradicted by
the other sources. The sunna is the the prophets example and recorded in hadiths, they don't contradict
each other but rather they complement each other , The Hadith emphasize and expand on verses in the
Quran e.g zakat is mentioned in the Quran but the way in which it should be given is detailed by the
hadiths ; Hadith are used when the Quran is silent on a matter e.g inheritance given to grandmother is
not specifically mentioned in the Quran , but is explained by Hadith .Hadith are important because the
prophet was the final and perfect messenger to follow. Hadith of Muadh bin Jabal , they are interlinked
so are the two main primary [Link] together they identify the main principles of morality and
[Link] is why they are the authority for foundation of legal matter.
Good answers will give a detailed account of the link between the two sources as well as any differences
how they are used and their importance to the Islamic legal system better candidates will include specific
examples and quotations.

Answer:
The Qur'an is the highest authority in Islamic law as it represents the word of God. It provides essential
teachings and guidance for humanity on matters like faith, worship, morality, and family life. Being the
final message from God, it is viewed as comprehensive and complete in its instructions. It is also divinely
protected, making it unchangeable in its teachings and rulings: “We have, without doubt, sent down
the Message; and We will assuredly guard it (from corruption)."[Sura 15.9]. Because of this, its
authority is absolute and cannot be questioned or overridden by other sources.

The Sunna refers to the actions and teachings of the Prophet, which are recorded in the Hadith. Ai’sha
described the Prophet (pbuh) as a "walking Qur’an," and it was said that “Verily, the character of the
Prophet of Allah was the Qur’an." Together, the Qur’an and Hadith form the two primary sources of
Islamic law, offering key principles of morality and guiding actions. Therefore, both are foundational
authorities for legal decisions.

From the earliest periods, Muslims have consistently turned to the Prophet’s example when seeking
guidance on decisions. The hadiths were always regarded as a significant source of teaching alongside
the Qur’an. Allah says, “So take what the Messenger gives you, and refrain from what he prohibits
you."[59:7] The Prophet (pbuh) also said, “Behold I have been given the Book and a similar thing
(Sunnah) along with that." In legal contexts, the Sunna was acknowledged as the second most
authoritative source after the Qur’an. The close connection between divine revelation and the Prophet’s
words and actions meant that the Qur’an’s general instructions could be further clarified through the
Hadith as well as it provided information where the Quran was silent. The following examples
demonstrate the relationship between these two primary sources:

[Link] the Qur’an provides general guidance, the Hadith gives more specific and detailed explanations.
For instance, the Qur’an instructs Muslims to establish regular prayers and give Zakat, the charity tax:
“And be steadfast in prayer, give the charity tax, and bow down your heads with those who bow
down."[2:43] However, the Qur’an does not explain how to perform the prayer or the specifics of Zakat.
The Hadith addresses this, as the Prophet (pbuh) said, “Pray as you see me offering prayer." Similarly,
while the Qur’an encourages Muslims to give Zakat, the Hadith provides details on what should be given
and how: “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." These hadiths helped legal scholars offer practical advice to Muslims regarding Zakat, based on
the Qur'an’s teachings.

2. In Islamic penal law regarding theft, the Qur’an states, “As for the thief, both male and female, cut off
their hands." [5:38] However, it does not clarify which hand should be cut off or how much of the hand.
The Prophet (pbuh) clarified this by explaining that “the right hand up to the wrist is to be cut off."
3. The Qur’an mentions the hours for fasting during Ramadan with the verse, “And eat and drink until
the white thread becomes distinct to you from black thread of dawn." When the companions were
confused about this, the Prophet (pbuh) explained that “the white thread refers to day and the black
thread refers to the night."

4. The Quran has many teachings about financial dealings. Riba, the taking of interest for
making a loan to someone is entirely prohibited in Quran “They say, trade is like interest, and
Allah has allowed trade and forbidden interest.” [2:275] In this injunction and elsewhere in
the revelation it is not clearly mentioned that what kind of business transactions are regarded
as Riba. The Sunnah explains it clearly: “We asked the Messenger of Allah about the money
exchange, he replied: if it is from hand to hand , there is no harm in it; otherwise it is not
permissible.” The remarks of the Prophet about the wickedness of Riba (interest) were used by
the legal experts together with the Quran to build a wider picture of what is accepted as trading
practice in Islam and what is condemned.

5. The Hadith also makes certain exceptions to the general rules in the Qur’an. For instance, the Qur’an
states in general terms that one may leave their property to 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] However, the Hadith adds an exception, stating, “A Muslim may not inherit from a
non-Muslim, nor a non-Muslim may inherit from a Muslim."

These examples demonstrate that the Hadiths serve as invaluable commentaries on key verses in the
Qur’an, helping Muslims to better understand God’s message and live their lives in accordance with
Islamic teachings.

(b) Why do you think the Qur’an and Sunna are not the only sources of Law and
are supplemented by ‘ijma and qiyas? [4]
• All eventualities could not have been put in the Qur’an and [Link] Prophet’s life was an example of
the Qur’an, and the way that Islam should be lived, and so was limited to the norms and culture of that
time. Now there are advancements in ideas and technology that need clarification, so ‘ijma and qiyas are
required for these new issues, but they have to be based on original rulings, and therefore on the Qur’an
and sunna.

(b) How has the Qur’an, as a primary source of law, helped to unify Muslims
over time? [4]
• Muslims around the world believe in the Qur’an as the most fundamental source of guidance,revealed
by God, hence unifying them as they all consult the Qur’an for [Link] Qur’an provides the basis of
Islamic Law making. That means that despite the growth of Islam and the number of Muslims from
different countries and cultures, they all believe in the Qur’an as the basis of faith and law-making which
unifies them in terms of the main teachings they live by and laws they follow.
• As the Qur’an has not changed over the years and was preserved at a very early stage and God has
taken the responsibility to guard it, it has prevented many disagreements and divisions in Muslims on
different issues.
Tip for part A
1. Make 7 paraphraphs one for Quran introduction, one for Sunnah introduction, one for their
rekation and one each for example.
2. I have given 5 examples above but 4 are sufficent but you can give all 5 as well.

Ijma

M/J 2017 (22)

(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; and 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
[Link] 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
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:

Meaning and Justification:

In Islamic law, Ijma is considered the third primary source. The term "ijma" translates to "consensus" or
"unanimous agreement" and is referred to only when neither the Qur'an nor the Sunna provides a clear
answer.
The use of ijma in legal reasoning is supported by various verses in the Qur'an, such as: “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]. Another verse is “You are the best of people evolved for
mankind, enjoining what is right, forbidding what is wrong and believing in Allah."* [3:110]

These verses highlight that the Muslim community holds authority because it adheres to Allah’s
guidance and the Prophet's example. The Prophet (pbuh) emphasized the significance of following the
community when he stated, *
“My community will never agree upon an error.” He also reportedly 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.” Thus, from early times, the consensus of the community became binding in both
legal and general matters.

Types of Ijma:
Ijma can be categorized into two types. The first is the collective agreement of all Muslims on matters of
belief, such as the recognition that the Qur'an is the most authentic revealed book and that Prophet
Muhammad (pbuh) is the most honored of creation. This form of ijma reflects the shared beliefs that
define Islam.
The second type relates specifically to legal issues, where a group of Muslims reaches consensus on
matters not explicitly addressed by the Qur'an or the Prophet's Sunnah. For example, in recent times,
the permissibility of IVF for married Muslim couples without children has been discussed.

Who is Qualified to Practice This?

Scholars have differing opinions on which group of Muslims' consensus should be considered
authoritative. Some believe it should be the Prophet's (pbuh) companions, others suggest the
companions of Madina, while some argue it should be the Rightly Guided Caliphs. Shia Muslims believe
the descendants of the Prophet (Imams) should be the deciding group, whereas others argue that legal
scholars of any generation can fulfill this role.

Examples from Hadith:

The Prophet (pbuh) often practiced consensus by consulting his companions on important matters.
For instance, regarding the Azaan, he consulted his companions and accepted Hazrat Umar’s suggestion
that it should be delivered by a human [Link] the Battle of Uhud the Prophet (pbuh) consulted his
companions and followed their advice to fight outside Madina, even though he had a different
[Link], before the Battle of the Trench, he practiced ijma by accepting the suggestion of
Salman Farsi.
Examples from the Caliphs:
Compilation of the Qur'an: The Qur'an was revealed over 23 years and was not compiled into a book
during the Prophet’s (pbuh) lifetime. After his death, Hazrat Abu Bakr, on the suggestion of Umar (R.A)
and through the consensus of the Companions, compiled the Qur'an into a book form when 360
Companions were martyred in the Battle of Yamamah.
Tarawih Prayers in Congregation: During the Prophet’s (pbuh) life, tarawih prayers were performed in
congregation only three or four times. However, under Caliph Umar’s rule, the congregation for tarawih
prayers after Isha was established.
Two Adhan for Jum’ah: During the Prophet’s (pbuh) time, only one Adhan was given for Jum’ah prayers.
However, as Madina expanded significantly during Caliph Uthman’s reign, and the Adhan couldn’d be
heard in the markets due to noise, a second Adhan was introduced following the companions'
consensus.
These examples demonstrate that ijma serves as a continuation of divine teaching for both legal and
practical matters. It has been consistently upheld by the agreement of prominent Muslims or experts
who ensure that any principle aligns with the Qur'an and Sunnah.

If this questions comes in P1

Them write this paragraph as well instead or examples of Caliphs
Here are the examples from the Quran that you provided, summarized and clarified:

Examples from Quran:

1. The Quran does not explicitly mention the case where a father has died before his son, and
the son also dies, leaving the grandfather to inherit. However, Islamic scholars have derived
that the grandfather can inherit in place of the father, as part of the broader system of
inheritance mentioned in the Quran “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]

2. Marriage between a man and any of his any of his grandmothers or granddaughters is forbidden. This
is based on the teachings in the Quran which begins,"Prohibited to you (for marriage) are: your
mothers, your daughters, your sisters; your father's sisters, your mother's sisters; your brother's
daughters, your sister's daughters; your foster mothers, your foster sisters; your wives' mothers, your
stepdaughters under your guardianship, born of your wives”
This verse lists the categories of women a man cannot marry, based on close family relationships by
blood, marriage, or nursing (foster relationships). Although the verse does not specifically mention
grandmothers or granddaughters, scholars interpret these relationships as falling under the spirit of this
prohibition, as they align with the family categories described in the verse.
These examples highlight how the Quran sets broad principles regarding family ties, inheritance, and
marriage, and how scholars interpret these teachings to cover related situations.

Qiyas:

O/N 2020 (21)

(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 [Link] 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:

Qiyas originates from a verb that means to compare one thing by measuring it against another similar
thing.

"Qiyas is the legal method of deriving one principle from another through comparison." It is regarded
as the fourth foundation of Islamic legal reasoning in Sunni Islam, after the primary sources and Ijma.
However, Shi’a Muslims reject Qiyas due to its reliance on individual opinions, which causes discomfort
among some Muslims.

The Quran often provides justification for Qiyas.

For instance, the renowned scholar al-Shafi’i referred to 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)
He reasoned that while one should face the Ka’ba when it is visible, but when it is not, one must
determine its direction using reasoning, such as the position of the sun or stars.

The basis for employing Qiyas is commonly found in the following Hadith:
When the Prophet (pbuh) sent Mu’adh Ibn Jabal as a judge to Yemen, he asked, “How will you reach a
judgment when a question arises?” Mu’adh responded, “According to the Word of Allah.” “And if you
find nothing therein?” the Prophet [Link] he replied “According to the Sunnah of the Prophet,” then
Prophet again asked “And if you find nothing therein?” , he replied “Then I will exert myself to form my
own judgement,” Mu’adh answered.
The Prophet then said: “Praise be to Allah who has guided the messenger of His Prophet to that which
pleases His Prophet.” (Abu Daud Timizi)

This example introduces us to the method employed in Qiyas, which involves drawing analogies between
two principles. Scholars have identified certain components as essential to making a valid analogy:

- Asl (root): the fundamental principle.

-Far’ (branch): the new issue being addressed.
- Illa: the connecting cause that links the two.
-By connecting these elements, a new ruling (hukm) can be reached.

Here are some examples that illustrate the use of Qiyas:

[Link] Quran prohibits trading after the call to Friday prayers until the prayer is concluded (asl).
“O you 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 best for you if you
but knew!” [62:9] By analogy, all activities such as sales, meetings, or marriages (far’) are also forbidden
(hukm), as they divert attention from Friday prayers (‘illa). The fundamental principle (asl) must always
come from the Quran, Sunna, or Ijma.

[Link]: The fundamental teaching, described by the Prophet (S.A.W), is that “Every intoxicant is Khamr so
every intoxicant is haram.” (Sunnan Abu Daud). Far’: Cocaine, opium, and all other drugs. ‘Illa: The
cause connecting them is intoxication. Hukm: These drugs are therefore declared haram (forbidden).

[Link] example is that wudu is invalid (Illa) if even the smallest part of the body that must be
washed remains dry. According to a report from A’isha (R.A.), if (Asl) flour remains on the nails and
water does not reach that part, wudu is not considered complete. (Far) nail [Link], by analogy, if
nail polish is present, wudu is invalid,(Hukum) as the nails remain dry.

(b) Why do you think the Prophet (pbuh) encouraged the exercise of personal
reasoning amongst his Companions? [4]
The Prophet (pbuh) encouraged the use of personal reasoning amongst his [Link] 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.

Quran with three other sources:

O/N 2018 (12)

(a) Write an account of how the four sources of Islamic Law are used
together.[10]

O/N 2014

(a) Write about how the Qur’an is used with the other three sources in Islamic
law. [10]

M/J 2016
(a) The Qur’an is the main source of Islamic Law. Write an account of how it is
used with each of the other three sources. [10]

Marking Scheme:
The Qur’an is an authority in Islamic law: it is the word of God. It is not questioned or contradicted by
the other sources; it is the basis of legal rulings in Islamic Law.
The Sunna is the Prophet’s example and is recorded in the hadith; these emphasise and expand on
verses in the Qur’an,e.g. salat and zakat. They are also used when the Qur’an is silent on a matter, e.g.
the inheritance given to a grandmother. The Hadith also explains, qualifies and provides exceptions to
the absolute injunctions of Quran. Examples of Hadiths explaining circumstances under which hands of a
thief can be cut or foods that are halal and haram apart from those mentioned in Quran, can be cited.
They are interlinked so are the two main (primary) sources, the hadith never contradicts the Qur’an.
Ijma’ and qiyas became more important after the Prophet’s demise and are used mainly for issues that
did not arise during his [Link]’ is the consensus of opinion of scholars: ‘my community will never
agree upon an error’. Some issues they have had to deal with have been, at the time of the caliphs, the
compiling of the Qur’an and more recently, the permissibility of IVF; those knowledgeable about Islamic
Law decide on new matters based on what they know already from the Qur’an and Hadith, and then
agree on a [Link] rulings are based on existing Qur’anic rulings, so there is no contradiction or
disagreement with the Qur’an. A good example would be the ijma on the prohibition of marriage to
one’s grandmother based on Quranic verse.
Qiyas is analogy, when one Islamic ruling is compared with another to derive a new ruling for a new
[Link] of this could be the use of cocaine being prohibited on the basis that intoxicants are
prohibited. The original case will have a ruling based on the Qur’an, and therefore the ruling on the new
case will have its basis in Qur’anic sources

Answer:
The Quran is the only divinely revealed book that God Himself has protected. It serves as the primary
source not only for Islamic religion but also for Islamic law. Although it does not exist in the form of
specific legal codes, in every matter it addresses, it holds ultimate authority. Allah states in the Quran:
“(It is) an exposition of that which is decreed for mankind.” [10:37]

The Quran establishes the fundamental laws, and Muslims are commanded to resolve disputes in
accordance with these laws. As the Quran says:
“We have sent down to you the Book of Truth, so that you may judge between men according to law
as laid down by God.” [4:105] All other sources of Islamic law derive their legitimacy from the Quran and
must never contradict it.

The Sunnah of the Prophet is the second primary source of Islamic law. From early on, Muslims would
turn to the Prophet’s practices when seeking guidance on making decisions. Ahadith, or reports of the
Prophet’s sayings and actions, were always regarded as a significant source of knowledge, alongside the
Quran. In particular, legal experts recognized the Hadith as a source second only to the Quran.
For example, Muslims know that the Quran teaches them to pay Zakat, the charity tax, which is often
mentioned alongside Salat (prayer) as an essential act of sincere believers:
“And be steadfast in prayer, give the charity tax, and bow down your heads with those who bow
down.” [2:43]
However, the Quran does not specify the exact amounts or details of Zakat; these are found in the
Hadith of the Prophet. For instance, the Messenger of Allah said:
“No charity tax is due on property amounting to less than five Uqiya, and no charity tax is due on
fewer than five camels, and there is no charity tax on fewer than five Wasq.”
Hadiths like this helped legal scholars advise Muslims on how to implement the teachings of the Quran
concerning Zakat.

When neither the Quran nor the Sunnah provides answers, ijma (consensus) and qiyas (analogical
reasoning) are employed, especially for issues that arose after the time of the Prophet.

Ijma, the third source of Islamic law, refers to the "consensus" or "unanimous agreement" of scholars. It
is used only when no clear guidance is available from the Quran or the Sunnah. The Quran mentions:
“You are the best of people evolved for mankind, enjoining what is right, forbidding what is wrong,
and believing in Allah.” [3:110]. “O you who believe! Obey Allah, and obey the Apostle, and those
charged with authority among you.” [4:59]
These verses indicate that the Muslim community has been given authority because they are righteous
and follow Allah’s guidance and the Prophet’s example. Ijma is used to interpret and clarify teachings
when both the Quran and Hadith are silent on a matter. For example, in cases where a father dies before
his son, ijma allows the grandfather to inherit from the son, even though this specific detail is not
mentioned in the Quran. The ruling is based on the verse: “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]

This shows that ijma extends the divine teachings for legal and practical purposes, and it is upheld by the
agreement of prominent scholars who ensure that it aligns with the Quran and Sunnah. Some examples
of issues addressed by ijma include the compilation of the Quran during the caliphs' time and more
recent rulings on IVF for childless Muslim couples.

Qiyas, the fourth source of law, refers to reasoning by analogy. The term means to compare one
situation to another similar one in order to deduce a ruling.
“Qiyas is the legal method of deducing one principle from another by comparing them together.” It is
the fourth basis of Islamic legal reasoning in Sunni Islam, after the Quran, Sunnah, and Ijma.
One example of qiyas is based on the following Hadith:
The Prophet (S.A.W) said, “Every intoxicant is Khamr, so every intoxicant is haram.” (Sunan Abu Daud)
The fundamental principle (asl) is the prohibition of intoxicants like alcohol. By analogy (qiyas), this ruling
is extended to modern drugs like LSD, cocaine, and opium because they also cause intoxication (the
common cause, ‘illa). Thus, these substances are also deemed haram (forbidden).
It is essential that the original principle (asl) always comes from the Quran, the Sunnah, or consensus.
This example illustrates that secondary sources like ijma and qiyas do not contradict the primary sources
but instead rely on them to formulate legal rulings.

Themes of Quran
Allah in Himself:

M/J 2017(11)

(a)Choose two from the following passages and write in detail about the various
ways in which God describes in them how He is unique: 6.101–103, 42.4-5, 112,
41.37. [10]

O/N 2013

(a)Using passages you have studied, write about the main teachings about God
in the Qur’an. [10]

O/N 2022

(a) Write about how God describes Himself so humans can know Him using:
(i) Sura 2.255 (Ayat al–Kursi)
(ii) Sura 112 (Ikhlas) [10]

Marking Scheme:
Candidates must choose the passages according to the question and should be able to say in some way
what God’s uniqueness is, showing how His uniqueness represents itself in that particular sura, avoiding
general answers that could be relevant to any sura.
Better candidates will be able to expand on the suras and be able to cross reference them.

Answer:
The passages selected for focused study that embody the core Quranic theme of 'God in Himself' provide
us with perfect insight into God's personality, Oneness, and attributes. Firstly, these passages illuminate
the concept of Tawhid in various ways. It is the foundational and primary principle of Islamic faith,
signifying that Allah is the Supreme Being, Creator, Sustainer, and Master of the Universe. The language
and descriptions used are intended for humans to grasp aspects of God's nature in relatable ways,
acknowledging that God is beyond human comprehension.
Surah Baqarah (2:255): also known as the Verse of Throne (Ayat al Kursi), clearly articulates the
concept of Tawhid (Oneness of God), which is the initial part of the declaration of faith (Shahada): “Allah,
there is no god but He, the Living, the self-subsisting, Eternal.” Surah Anaam (06:101) conveys the same
concept by identifying God as the creator of everything that exists, emphasizing that He is independent,
while all depend on Him. He is eternal, having always existed and will continue to exist forever. He does
not tire nor does He sleep—God uses relatable examples to demonstrate that He is never unaware or
negligent in His actions. “No slumber can seize Him nor sleep…” Everything is created and owned by
Him, highlighting His ultimate authority and power. “To Him belongs all that is in the heavens and on
earth.” No one can appeal to God or intercede without His permission. His knowledge is comprehensive,
encompassing all things from the past, present, and future. “He knows what is before or after or behind
them.” No one will attain knowledge unless He allows it. The Kursi represents His Throne, which
encompasses many meanings, including His power, dominion, and knowledge. In all this, there is no
fatigue, and His attributes surpass human understanding.
Surah Anaam 6:101-103: discusses Allah’s absolute unity and authority over the entire universe,
being the sole Creator and Protector of all. Thus, He alone is to be worshipped. Allah creates
independently, indicating that both the act of creation and the plan for it arise solely from His Will. It
states, “To Him is due the primal origin of the heavens and the earth.” Ayat al Kursi also notes that
everything belongs to God, as He is the Master.
Since all things are creations of Allah, the notion of Him having a son is not applicable. Allah is free from
all human traits and is far too exalted to require children or a spouse. “How can He have a son when He
has no consort?” Surah Ikhlas also asserts that God has no physical relationship with any of His
creations.
It further mentions that human vision cannot comprehend Him, yet He fully understands everything in
the universe, and nothing escapes His awareness. He watches over us constantly and knows our
intentions: “He created all things and He has full knowledge of all things.” Allah’s essence is so subtle
and beyond our limited understanding that He is invisible to the physical eye and imperceptible to the
senses. His presence can only be perceived through the manifestation of His creation and His total
control over it.

Surah Fussilat 41:37: describes the cosmic signs of the universe as significant indicators of Allah’s
lordship, authority, wisdom, and power. These signs are not to be worshipped. Instead, contemplating
them allows one to grasp the reality of Allah’s greatness and creative power. The Quran repeatedly
informs people that natural objects on earth and in the sky are creations of Allah, devoid of power or
authority. Night and day do not represent opposing forces but are both creations of Allah. He is the sole
cause and source of all that exists, and everything that exists signifies His creative power. The purpose of
this verse is to express Allah's glory and His exclusive right to be worshipped in the minds of humans.
This verse encourages people to contemplate the marvelous creation of Allah and have faith in Him. The
Quran states, “Behold! In the creation of the heavens and earth and the alternation of night and day
there are indeed signs for men of understanding.”
The cycle of night and day clearly indicates that the sun and moon are not embodiments of divine power
but rather powerless entities. They operate according to the laws of Almighty Allah. Therefore, Allah
alone should be worshipped, not the created things that are subservient to His commands. These
passages reflect that Allah is unique in His attributes and power, deserving of worship and praise.
Surah ash Shura 42:4-5: emphasizes Allah’s total authority and ownership. Everything in the
heavens and on earth belongs exclusively to Allah, and He has the full authority to manage it as He
wishes. He is the Master and Owner of the earth and heavens, and everything within them, in any form,
without any shared ownership or power. It is stated in the Quran, “His are all things in the heavens and
on earth.” The same message of power and authority is conveyed in Ayat al Kursi.
Allah’s glory and praise are so magnificent that even the vast heavens tremble before His might and
splendor, almost ready to split apart due to His glory: “The heavens are almost rent asunder from above
them.” The angels, noble and pure beings, glorify Allah. They safeguard all beings on earth and pray to
Allah for their forgiveness. They reflect both on Allah’s glory and praise, as well as His forgiveness and
mercy.
Recognizing that all human beings are weak and prone to error, Allah has ordained the law of grace and
mercy. Allah’s forgiving and merciful nature is evident as people continue to transgress His commands
and reject His message, yet He graciously provides them time to realize their mistakes and return to the
right path. The Quran states, “He has inscribed for Himself (the rule of) Mercy.”

Surah Ikhlas 112: is titled Ikhlas, meaning “Purity of faith,” which is fundamental because belief in
the absolute unity of Allah forms the basis of Islam. Allah is one, without any indication of plurality, and
has no one to share in His lordship, whether in His essence or attributes. He is the only one deserving of
worship; all other beings are His creations and do not resemble or compare to Him in rank, attributes,
work, or power: “Say, He is Allah, the one and only.”
Allah is eternal and immortal, without beginning or end, and is not constrained by time, place, or
circumstances. He is absolute, not sustained by or dependent on any other being or thing, while all
others rely on Him for their origin and ongoing existence: “Allah, the eternal, absolute.”
This sura rejects the idea of polytheism and nullifies any assumptions regarding familial relations of
Allah, stating, “He begets not nor is He begotten.” There is no ambiguity in this matter, as the Quran
asserts, “No son did Allah beget, nor is there any god along with Him.” The fact that Allah is unmatched
and unique in every respect, beyond human imagination, explains why any attempt to represent Him
through figures or symbols must be a denial of truth: “And there is none like Him.”

(b) In your opinion, why should Muslims try to understand God’s attributes?
Give reason(s) for your answer. [4]
• It is extremely important for Muslims to understand God’s personality and attributes because, now a
days, many Muslims are becoming detached from God.
• Learning about God’s attributes allows them to have an understanding of Him which increases their
understanding of the world around them, or their faith, etc.
• Because God is beyond humankind’s knowledge/perception, understanding Him through what He says
about Himself in the Qur’an allows humans to know why God is important to them in their lives.

Allah’s Relationship with his created world

M/J 2018 (11)

(a) The Qur’an teaches Muslims about their relationship with God. Write about
this relationship using the passages you have studied.[10]

M/J 2012

(a) From passages you have studied from the Qur’an, write about God’s
relationship with humankind. [10]

M/J 2015

(a) Using Qur’an passages from the syllabus, describe what the Qur’an teaches
about God’s responsibility to His creatures and their duties towards Him. [10]

M/J 2020

(a) Using three passages you have studied from the syllabus, write about God’s
relationship with His created world. [10]

O/N 2021

(a) Using passages from the syllabus, write about the duties of humankind
towards God and the created world. [10]

Marking Scheme:
These passages are about God’s relationship with creation, but each talk about that relationship in a
distinctive way. They all allow humankind to see the link between them and God. It is not just about God
giving human beings things for their sustenance, but humans need to give thanks in return and live their
life remembering Him, which can be done in different ways.
Sura 1
Talks about humankind being created to worship God and that can be done in many ways, prayer,
following the sunnah, making dua, etc. It emphasises that He is the creator and controller of all that is in
the heavens and the earth, and that He will judge over humankind. They in return should ask Him for
help to remain guided. Asking for help is important which is why this is used as a prayer.
Sura 96.1-5
This shows the link between humankind and God by emphasising the creation of humans, and that He
then gave knowledge to humans, the tool for their learning. They in return should seek knowledge
whenever they can as well as teaching it.
Sura 99
This shows that the earth is created for humankind’s benefit and that they will be judged at the end of
time according to how they lived their lives on it. That could be related to how well they followed God
and His Messenger (pbuh),how they fulfilled their obligations, or how they looked after the earth which
was created for their benefit. They have a responsibility for their actions, so although God provides for
humans, they have to do good to show God that they are grateful.
Sura 2.21-22
This passage shows that God provides sustenance for His creation. He gives so that they can have shelter,
food and drink. They should therefore look after their environment and protect the things that God has
provided for [Link] wants humans to acknowledge that He is the one who provides them with this,
and not anyone else, and so they should not seek to praise others for what they have been given by God.

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

Surah al-Fatiha (1): highlights that humans are created to worship God, which can be done through
various acts like prayer, following the Sunnah, and making dua. The verse "Praise be to Allah, the
Cherisher and Sustainer of the Worlds" acknowledges God's role as the Creator and Ruler of everything
in the heavens and on earth, reminding people that He will judge them. This realization should guide
their actions. In response, they should seek His help to stay on the right path, as asking for guidance is
vital. The verse, "You alone we worship and Your aid we seek," reinforces the idea that perfect guidance
comes from God, and humans must seek and follow it.

Surah al-Baqarah [2:21-22]: emphasizes that God is the Cherisher and Sustainer of all creation.
These verses highlight God's blessings, such as the creation of humanity, the heavens, the earth, and the
provision of rain for the growth of fruits. It states, "Who has made the earth your couch and the
heavens your canopy; and sent down rain from the heavens..." This serves as a reminder for people to
care for their environment and protect what God has provided. Additionally, it calls for the worship of
God alone and avoidance of shirk, which is considered the gravest sin in Islam. The verse "Then do not
set up rivals with Allah when you know" calls for humans to acknowledge God's role as the sole
provider and to remain humble before Him.

Surah al-Alaq (96:1-5): draws attention to the connection between humanity and God by
emphasizing that He created humans and granted them knowledge, the means for learning. In return,
people should seek knowledge through reading and writing, and teach it to others. The verse, "Read in
the name of your Lord and Cherisher, who created," (96:1) affirms this idea. God is portrayed as the
supreme teacher, who has taught humans all forms of knowledge, making them superior to other
creatures. The passage also says, "He, who taught by the pen, taught man what he did not know,"
reminding humans to constantly seek and impart knowledge, as God has provided for their intellectual
as well as physical and emotional needs.

Surah al-Zilzaal (99): speaks of God's role as the ultimate Judge on the Day of Judgment. He is not
only the Creator but also has the power to destroy His creation. This chapter discusses God’s authority as
the Destroyer, the fragility of humans and their surroundings, and His judgment. The verse "Then shall
anyone who has done an atom’s weight of good, see it, and anyone who has done an atom’s weight of
evil shall see it" serves as a reminder that humans will be judged based on their actions, including how
they followed God's teachings, fulfilled their obligations, and cared for the earth that was made for their
benefit. Although God provides for humanity, they are expected to perform good deeds and remain
conscious of their accountability.

Surah Naas (114): describes God as the ultimate refuge from all forms of evil, as He is the most
powerful. The verse "Say! I seek refuge with the Lord of mankind" emphasizes seeking God's
protection. It warns against the subtle whispers of Satan, who plants evil thoughts in people's hearts and
then disappears, as noted in the verse, "From the mischief of the whisperer who withdraws." Since God
is all-powerful and the provider of all necessities and protection, humans are encouraged to turn to Him
for help in times of difficulty. The chapter also reminds people to rely on God not only for physical needs
but also for emotional and spiritual protection, acknowledging that He alone is the Lord, King, and God
of all mankind.
(b) What do Muslims have to consider when looking after their environment?[4]
God has given humans a responsibility on earth, so they should reflect on this and what impact their
actions might have. They should consider their responsibility to other creatures, human beings and
animals, e.g. keeping pathways clear for neighbours or treating animals well by feeding them or
providing shelter. They should think about how they can look after the land and natural environment
that God has given them for their sustenance and benefit. This can take many forms:At a basic level they
can pick up their own litter and keep their own area in good condition. They could grow their own food
which has many benefits to the environment.. Reducing consumption, reusing items for longer, and
recycling are also aspects that have to be taken into account to help the environment. Finding a way to
reduce waste is an important consideration for the future of the planet.

Allah’s Messangers
M/J 2017(12)

(a) From the Qur’an passages set for special study in the syllabus, describe the
ways in which God gave knowledge of Himself to His Messengers. [10]

M/J 2011

(a) Write about the experiences of two prophets you have studied in the Qur’an
(not including the Prophet Muhammad). [10]

O/N 2016

(a) From Qur’an passages you have studied, write about what lessons can be
learnt from God’s conversations with Adam and Jesus. [10]

M/J 2019
(a)Using the Qur’an passages set for special study in the syllabus, outlinethe
relationship between God and two of His Messengers: Adam, • Abraham, •
Jesus. [10]

Mark Scheme:
The relevant passages from the syllabus are 2.30-37, 6.75-79, 5.110, 93 and 108.
These passages mention the prophets Adam, Ibrahim, Isa and Muhammad.

Candidates could say that God gave Adam knowledge about Himself through the things he was taught
the names of, and the lessons he learnt in obedience to God. Adam was taught the names of all the
things in creation, and because of his status near God, the angels were asked to bow to him. Iblis
refused, and was banished. He vowed to lead Adam and
his future generations astray. He did this by making Adam approach the tree he had been forbidden
from. Adam realised his mistake and through this event turned to God for forgiveness. Through these
events Adam learnt about God’s creation, His Knowledge and His forgiveness.

Ibrahim was given knowledge of God through the law and order of the heavens and the earth. He was
searching for his Lord, and looked to the stars and the moon and the sun, which people at his time
worshipped. God inspired him to realise that the things in creation that do not last cannot be the things
to be worshipped as God does not change. Through
these events he turned himself to believe in God and did not associate partners with Him. God showed
Ibrahim His Unity, and His control over creation.

Isa was given special miracles which helped him understand the power of God. He was given the holy
spirit which allowed him to speak to the people as a child and when he was older. He was also taught the
Law and the Gospel to teach to the people. He was also able to give life to the dead and heal the sick, by
the will of God. This all showed Isa the favours
he was given by God which allowed him to believe in Him and follow Him.

The Prophet Muhammad faced hardships like the other prophets, but God reminds him that He gave him
blessings in this life and the next, which relieved the Prophet and gave him reassurance that God was
looking after him. God gave him shelter, guidance and independence, and also gave him blessings in the
form of Kawthar, which some say is a river in paradise, or offspring. He learns about God through His
generosity, mercy and guidance.

Candidates should expand on the above points and better candidates will write about at least two of the
prophets mentioned.

Answer:
Adam (2:30–37): Adam was the first human created by God. God informed the angels that He would
place a representative on earth, to which the angels questioned why, as humans would only cause
mischief, unlike the angels who solely glorify God. When God communicated with Adam, He imparted
knowledge to him, teaching him the names of various things and important lessons in obedience. God
grants knowledge to whomever He chooses. “And He taught Adam the names of all things.” This
signifies the superiority of humans over angels due to their knowledge, emphasizing the value of seeking
knowledge. God instructed Adam and his wife to live in the Garden but forbade them from approaching
a particular tree: “But do not approach this tree, or you will run into harm and transgression.” Satan,
envious of Adam and having refused to bow to him, tempted Adam and his wife to eat from the
forbidden tree. He is among those who whisper evil into the hearts and minds of humans. After this, God
sent Adam and his wife to live on earth. Adam realized his mistake and sought God’s forgiveness, and
God, being the most merciful, accepted Adam's repentance. Through these experiences, Adam learned
about God’s creation, knowledge, and mercy.
This passage teaches Muslims about the blessings God bestows on His prophets. He provides them with
knowledge for guidance and forgives those who sincerely turn to Him in repentance.

Ibrahim (6:75-79): Ibrahim was from Mesopotamia, present-day southern Iraq, and lived among
idol worshipers. His father, Azar, was an idol maker, and the people of that time worshipped the sun,
moon, and stars. Ibrahim was granted knowledge of God through observing the order of the heavens
and the earth. One night, he ventured into the mountains in search of God, reflecting on the stars,
moon, and sun, which the people worshiped. God inspired him to understand that things in creation,
which do not endure, cannot be worthy of worship, for God is eternal and unchanging. “Unless my Lord
guides me, I will surely be of those who go astray.” Ibrahim was endowed with profound wisdom, which
led him to recognize the Oneness of God, despite being raised among polytheists. This journey of
spiritual awakening led him to declare the unity of Allah and reject the practice of associating partners
with Him (shirk). “And never shall I give partners to Allah.” Through these experiences, Ibrahim fully
committed himself to belief in God alone. God revealed to Ibrahim His Oneness and control over all of
creation. “How should I fear (the beings) you associate with Allah when you fear not to give partners
to Allah...” (6:81). This also illustrates that all messengers carried the same message of the Oneness of
Allah (Tawheed).

Jesus (5:110): Jesus, the son of Maryam (Mary), had a miraculous birth. He was born to Maryam
without a father by Allah’s command. As an infant, he spoke in defense of his mother. God granted Jesus
many miracles, which helped him comprehend God’s nature and supreme power. God reminded Jesus of
the blessings He had bestowed upon him and his mother, highlighting that God grants His prophets
special favors to aid them in their missions. Jesus was endowed with the Holy Spirit, which allowed him
to speak to the people both in infancy and adulthood. He was also taught the Law and the Gospel, to
guide people in living according to God’s laws. Furthermore, by God’s will, he could raise the dead and
heal the sick. “And you heal those born blind, and the lepers by my leave, and behold you bring forth
the dead by my leave” (5:110). God also protected Jesus from the disbelievers who accused him of
sorcery and doubted that his powers were signs of God’s majesty. “That they said (in boast), ‘We killed
Christ Jesus the son of Mary, the Apostle of Allah;’ but they killed him not, nor crucified him, but so
Allah raised him up unto Himself; and Allah is Exalted in Power, Wise.” This recounting showed Jesus
the divine favors bestowed upon him, helping him believe in and follow God.

The Prophet Muhammad faced challenges similar to those of previous prophets, but God
reminded him of the blessings He had granted him in this life and the next. Surah Kauthar (108) was
revealed to comfort the Prophet (PBUH) amid the hardships in Makkah, promising abundant blessings
both in this world and the Hereafter. “To you have we granted abundance.” This abundance is
interpreted as a fountain in heaven, his spiritual descendants (the Muslim community), and his daughter
Fatima, who gave him two grandsons, Hassan and Hussain. The Prophet (PBUH) was instructed to remain
steadfast in his faith, living according to God’s teachings. “So pray to your Lord and sacrifice.” It was also
a warning that his enemies, not him, would be cut off: “He who hates you, he will be cut off.”
Surah Duha (93) reassured the Prophet (PBUH), saying, “Your Lord has not forsaken you, nor is He
displeased.” It also promised him a brighter future: “And the Hereafter will be better for you than the
present,” referring to the success awaiting him in Madinah. The Surah reminded the Prophet (PBUH) of
God’s support throughout his life: “Did He not find you an orphan and give you shelter? And He found
you wondering and He gave you guidance; and He found you in need and made you independent.”
After receiving these revelations, the Prophet (PBUH) continued his mission with renewed hope,
strength, and dedication.
These passages from the Quran reinforce the belief in all the messengers, which is a core element of faith in Islam.
They also demonstrate God's special care for His chosen people, showing how He supported and guided them
throughout their lives.

Circumstances in which these Surahs were revealed

SURAH IKHLAS
Different people had questioned the Holy Prophet (PBUH) about the essence and nature of God.
On every occasion Prophet (PBUH), on Allah’s command, recited Surah AlIkhlas in response.
Hazrat Abdullah bin Masud has reported that the Quraish said to Prophet (PBUH): “Tell us of the
ancestry of your Lord”. There upon this Surah was sent down. (Tabrani) The Jews and Christians also
questions to Prophet (PBUH) about Allah.
Hazrat Anas (RZ) has stated that some Jews of Khyber came before the Holy Prophet (PBUH) and they
said, “O Abul Qasim, Allah created the angels from light, Adam from rotten clay, Iblis from flame of
fire, the sky from smoke, and the earth from the foam of water. Now tell us about your Lord (of what
He is made).” The Holy Prophet (PBUH) did not give any reply to this question. Then Hazrat Jibrail came
and he said: “O Muhammad, say to them: Huwa Allahu Ahad.”
Ibne Abbas (RZ) has reported that a deputation of the Christians of Najran along with seven priests
visited the Holy Prophet (PBUH) and they said: “O Muhammad, tell us what is your Lord like and of
what substance He is made”. The Holy Prophet replied, “My Lord is not made from any substance. He
is unique and exalted above everything.” Thereupon Allah sent down this Surah.
In all the traditions it is mentioned that this Surah was revealed on this and that occasion.
It should not be considered as the period of revelation of Surah in contradictory.
It is that whenever Mohammad (PBUH) was asked questions about Allah, Allah inspired Prophet (PBUH)
to recite the words of Surah Ikhlas. Thus, the fact is it is a Makki Surah which was revealed when
detailed verses about the attributes of Allah were not revealed.
Another evidence of this Surah being one of the earliest Surahs is the cry of Hazrat Bilal (RZ) who used to
say “Ahad! Ahad!” when Ummayya bin Khulf tortured him.
The Content of the Surah clearly mentions that Allah has no ancestry; He has no beginning or the ending
and has no associates or partners at all. He is absolutely single without any hint of plurality. It is stated
“He begets not nor is He begotten”.
It is negating the Christians ideas that God has any physical and human characteristics and also the idea
of the trinity which they believed. The Surah clearly mentions “the One and only”. It also refutes the
ideology of atheists who believe God doesn’t exist and He is just an imagination. By mentioning “Say, He
is Allah”, Allah clearly highlighting that He does exist as personality not an imagination or philosophy.
Other than believing in the ancestry polytheists believe in many gods which is also refuted by this Surah.

SURAH KAUTHAR
The Surah was revealed when Prophet Mohammad (PBUH) was going through period of difficulty with
Quraish. According to Ikrimah when the Holy Prophet was appointed a Prophet and he (PBUH) began to
call the people to Islam, the Quraish said: “Mohammad (upon whom be Alllah’s peace and blessings) is
cut off from his people as a tree is cut off from its root, which might fall to the ground any movement.”
When, both sons of Prophet (PBUH) had died, the Quraish used this as opportunity to mock and tease
Prophet (PBUH). When the second son of the Holy Prophet (PBUH) died, his own uncle, Abu Lahab
(whose house was next to his) hastened to the pagans and gave them the “good news”: Bati
Muhammadun al-lail: “Muhammad has become childless this night, or he is cut off from root.”
The Quraish created mental and emotional distress for Prophet (PBUH) by calling him Abtar i.e. the one
who is cut off from his root. Abdullah bin Abbas said: “The eldest son of the Holy Prophet (PBUH) was
Qasim; next to him was Zainab, next to her Hazrat Abdullah and next to him three daughters, Umm
Kulthum, Fatimah and Ruqayyah. Of them first Hazrat Qasim died and then Hazrat Abdullah.
Thereupon A‘as bin Wail said: ‘His line has come to an end: now he is abtar (i.e. cut off from root).’
According to other reports same kind of meanness was shown by Abu Jahal and Uqba bin Al Mu’ait by
rejoicing at this grievance of Mohammad (PBUH).
The Quraish thought and expressed as Prophet (PBUH) had no male descendants to carry his name
therefore his message would die when he would pass away. Muhammad bin Ishaq says: “Whenever the
Prophet (PBUH) was mentioned before A’as bin Wa’il the chief of Makkah, he used to say: Let him be
alone for he is only a childless man (abtar) with no male offspring. When he dies, there will be no one
to remember him.”
Allah revealed these verses of Al-Kauthar (108:1-3) to console and give hope to the Prophet (PBUH) that
his enemies will be cut off not him. Allah assured Prophet (PBUH) that his message and mission will
surely remain and will be forwarded and the mission of his enemies will fall. Allah stated:
“And He who hates you He will be cut off (from future’s hope).” To fill his heart with joy and happiness,
Allah promised him the abundant blessings in this life and the next.
He was promised to be given the river of paradise, Al-Kauthar and was also reminded about the unique
blessings like prophethood and revelations already granted to him. The Quran states “Verily, We have
granted you the Abundance.” With these blessings and certainty of avenging his haters, Allah has given
him the responsibilities of praying and sacrificing in order to show gratitude to Allah.

SURAH DUHA
Surah Duha was revealed in the earliest period at Makkah. There was a gap in revelations and
revelations were suspended for a long time which left Mohammad (PBUH) deeply depressed. He (PBUH)
felt very anxious thinking he had committed some errors because of which Allah had become displeased
with him and had forsaken him. Therefore, Mohammad (PBUH) was given the consolation through
revelation of this Surah saying that the revelations had not stopped because of some displeasure but this
break in revelation was necessary for restoring peace in him.
The revelation projected the idea that if Holy Prophet (PBUH) had continuously been exposed to the
intensity of revelation he would not have been able to endure it. Therefore, an interval was given to
provide him with peace, and the power to bear this burden of revelation ahead. It is reported that
whenever verses were revealed to Prophet (PBUH) he used to perspire, his faces expressions hardened
and his body became heavier because of the weight and burden of revelation. Gradually when he
(PBUH) developed enough power to withstand the burden, there was no longer any need for long gaps.
This Surah was sent down to remove Prophet (PBUH)’s anxiety caused by the suspensions on revelations
First of all, swearing on oath by the bright morning and the stillness of night reassured the Prophet
(PBUH) that Allah had not been displeased with him. As it stated, “Your Lord has not forsaken you, nor
is He displeased.” In the later verses he (PBUH) was given the glad tiding that the hardships he was
experiencing in the beginning of his mission would not last for long and times to come would be better
than the former period. Allah states “And soon your Lord will give you so that you will be pleased”.
He was also promised countless bounties in the life hereafter including the river of heaven. The Quran
states “Verily! We have granted you the Abundance” (108:1). Allah also reminded Prophet (PBUH) of
the countless favors. He had done him, to reassure that help would be provided in his current and future
hardships as provided in the past in form of shelter through Abu Talib, finance through Hazrat Khadijah
(RZ) and guidance through Hazrat Jibrail (AS) Allah promised to bless him to abundantly that he would
be pleased which later became evident through the success of Islam and Prophet Mohammad (PBUH)’s
apostleship. At Last Allah instructed Prophet (PBUH) how to treat the creatures of God to repay for the
favors Allah had bestowed upon him. It is stated“Therefore do not treat the orphan with harshness; nor
drive the beggar away; But tell about the bounties of Your Lord.” Prophet (PBUH) was instructed to be
kind and generous to the orphans, students and beggars in order to show gratitude of Allah’s blessings
for him.

SURAH NAS
Surah Nas is one of Al-Muwadhatain, the other one is Surah Falaq. When Prophet Mohammad (PBUH)
started open preaching, all classes and clans got provoked. As his message started to spread, the
opposition by the Quraish also became more intense. They tried to bribe and tempt the Prophet (PBUH)
to lure him away from his mission. Their hostility became more active when their offers were flatly
turned down by Prophet Mohammad (PBUH). Their hostile attitude worsened when they were
addressed in Surah Kafiroon in the following words “I do not worship those who you worship, nor are
you worshippers of Him Whom I worship. For you is your religion or for me is mine”. (109:2-6)
People of other tribes had converted to Islam which enraged their chiefs as a man from another tribe
was gaining a more prominent position than theirs.
They plotted to kill him and had secret consultations to plan to harm him in the dark of the night so that
the Banu Hashim could not discover the murderer and take revenge.
The magic charms and spells were being worked on him so as to kill him or to make him fall ill.
Satan’s from among the men and the jinn spread on every side to whisper evil into their hearts against
him and the Quran brought by him so that they became suspicious of him. Such were the time when
Prophet Mohammad (PBUH) was commanded to tell the people: “I seek refuge with the Lord of the
Dawn... From the evil of the envies” and to tell them “I seek refuge with the Lord of mankind. The King
of [Link] God of mankind. From the mischief of the whisperer who withdraws. Who whispers
into the hearts of mankind. Among jinn and mankind”. It served as a supplication to be recited by the
Prophet (PBUH) to shield him from all sorts of internal and external evils. Al-Muwadhatain were revealed
again in 7 A.H after the pact of Hudaibya in order to remove the magic spells worked on Prophet (PBUH)
by Jews of Khyber. A delegation of Jews of Khyber visited Madinah and met a famous magician Labid bin
Asam and requested him to cast magic spell on Prophet (PBUH). They offered him three gold coins to do
so. In those days Prophet (PBUH) had a Jewish boy as attendant who stole Prophet (PBUH)’s comb with
his hair on it and presented it to Labid as requested. Labid placed his spells on the spathe of the male
date tree and hid it under a stone at the bottom of Dharwan (the well of Banu Zuraiq).
The spell had it maximum effect on him in the last 40 days as he fell ill, the impact severed in the last
three days. The Prophet (PBUH) felt as if he was melting away. By the grace of Allah, Prophet (PBUH)
dreamt of two angels, Hazrat Jibrail (AS) and Hazrat Mikael (AS) informing him about the spell and the
entire conspiracy. Prophet (PBUH) sent Hazrat All (RZ), Hazrat Ammar (RZ) and Hazrat Zubair (RZ) to look
for the spathe as per location he had dreamt of. Later, Hazrat Jubayr (RZ) of Banu Zurayq joined them.
They found the spathe of the male date tree under a stone in the well, along with it they found a core
with knots and a wax doll with needles pricked in it. Allah sent Hazrat Jibra’il (AS) to instruct the Prophet
(PBUH) to recite Surah Falaq and Surah Nas. As Prophet recited verse after verse, a knot loosened and a
needle was taken out after which Prophet (PBUH) regained his health. Labid confessed his crime after
being questioned but the Prophet (PBUH) did not punish him as he always forgave people who had
harmed or hurt him.

SURAH ALAQ
This Surah was revealed at Makkah and it has two parts. The first part consists of first revelation sent
down to the Prophet; it includes five verses. The second part includes fourteen verses; they were
revealed to Prophet Mohammad (PBUH) when he (PBUH) began to perform the prescribed Prayer in the
boundaries of the Ka’bah and Abu Jahal tried to prevent him from this. About the first part a great
majority of the Islamic scholars are agreed that it forms the very first Revelation to be sent down to the
Holy Prophet (PBUH). In this regard, the Hadith from Hazrat Aisha (RZ) is one of the most authentic
ahadith on the subject. In it, she has narrated the full story of the beginning of revelation as she herself
heard it from the Holy Messenger of Allah. She stated that revelations to the Prophet Mohammad
(PBUH) began in the form of true visions. Whichever vision (dream) he saw it seemed as though he saw
it in broad daylight. Afterwards solitude became dear to him and he would go to the Cave of Hira to
engage in worship (meditation) there for several days and nights. He would take provisions with him and
stay there for several days, and then would return to Hazrat Khadijah (RZ) who would again provide for
him for a few more days. One day when he was in the Cave of Hira, Revelation came down to him
unexpectedly via angel. The Angel said to him: ‘Read’ and the Prophet (PBUH) replied: ‘I cannot read!’
thereupon the Angel took him and pressed him until he (PBUH) could bear it no more.
Then the angel left him to say: ‘Read’ and the Prophet (PBUH) replied ‘I cannot read’. The angel pressed
him for second time until he (PBUH) could bear it no more. Then the angel left him to say: ‘Read’ and the
Prophet (PBUH) again said: ‘I cannot read’ According to few reports the Prophet (PBUH) said ‘What shall
I read’. The angel pressed him for the third time until he (PBUH) could bear it no more. Thereafter, the
angel recited the following verses of Quran: “Read, in the name of Your Lord, who created. Created
man of congealed blood. Proclaim! And your Lord is most bountiful. He was taught by the Pen.
Taught man what he did not know.” (96:1-5) Al-Alaq. Then the Holy Prophet (PBUH) returned home to
Hazrat Khadijah (RZ) trembling with fear and said to her: ‘Cover me, cover me’, he was covered by her
with black cloak. When terror left him, he (PBUH) narrated all the events to her fearing threats to his life.
Hazrat Khadijah consoled him and later took him to her cousin Waraqah bin Nawfil. The Prophet (PBUH)
described to Waraqah what he (PBUH) had seen and experienced. Hearing the account of Prophet
Mohammad (PBUH), Waraqah told Prophet (PBUH) that the Prophet (PBUH) was visited by the angel of
Revelation and that he (PBUH) was chosen as the Messenger of Allah. The second part of the Surah was
revealed when the Prophet Muhammad (PBUH) began to perform the prayer in the Islamic way in the
premises of Ka’bah and Abu Jahal tried to prevent him from this. When Mohammad (PBUH) began to
offer prayer in front of Ka’bah, the other people were watching it with curiosity but Abu Jahal in his
arrogance and pride threatened the Holy Prophet (PBUH) and forbade him to worship in front of Ka’bah
A number of the hadith have been related from Hazrat Abdullah bin Abbas (RZ) and Hazrat Abu Huraira
(RZ) which mention the foolish behavior of Abu Jahal Abu Jahal asked the people of Quraish: “Does
Muhammad (PBUH) set his face on the ground before you?” When they replied in the affirmative, Abu
Jahal said: “By Lat and Uzza, if I ever catch him in that act of worship, I would set my foot on his neck
and rub his face in the dust.”
Then it so happened that Abu Jahal saw the Holy Prophet (PBUH) prostrating. Abu Jahal came forward to
set his foot on Mohammad (PBUH)’s neck, but suddenly turned back in a fright. When Abu Jahal was
asked what the matter was, he said there was ditch of fire and a terrible spirit between himself and
Muhammad (PBUH). On hearing this, the Holy Prophet (PBUH) remarked: “Had he come near me, the
angels would have torn him to pieces.” Because of these very incidents the portion of this Surah
beginning with “Nay, but verily man is rebellious.” (96:6) was sent down.

Life and Importance of Prophet Muhammad

(S.A.W.W)
Birth and Early Life:
Birth: Prophet Muhammad (P.B.U.H) was born on 12th Rabi ul Awwal, 570 AD in Makkah. His
father, Abdullah, passed away before he was born, and he was named Ahmed by his mother,
Amina, while his grandfather Abdul Muttalib called him Muhammad.
Wet Nurse: As per Arabian custom, infants were often cared for by wet nurses outside the cities.
Muhammad (P.B.U.H) was placed under the care of Halima Saadia, from the Banu Saad tribe.
Halima and her family enjoyed great blessings during his stay, as their provisions increased and
their livestock produced more milk. Muhammad (P.B.U.H) stayed with them for five years and
learned the pure Arabic dialect. He once proudly remarked, “Verily, I am the most perfect Arab
amongst you; my descent is from Quraish and my tongue is the tongue of Banh Sa’ad”
Return to Mother: After two years, Muhammad (P.B.U.H) was briefly returned to his mother, but
due to an epidemic in Makkah, he was sent back to Halima by his mother, on Halima’s request.
Angelic encounter: At the age of five, the Angel Gabriel visited him and opened his chest,
removing a clot of blood and cleansing his heart with Zam-Zam water. Frightened by the event,
Halima returned him to his mother.
Mother’s Passing : At age of six, Muhammad (P.B.U.H) went with his mother to Madinah to visit
his father’s grave. On their way back, Amina passed away at Abwa and was buried there.
Care by Grandfather and Uncle: After his mother’s death, the Prophet was taken in by his
grandfather, Abdul Muttalib, who cared for him with affection. When Muhammad (P.B.U.H) was
eight, his grandfather passed away, and custody was transferred to his uncle, Abu Talib. Abu
Talib was very kind to him, and showed him love amd [Link] Qur’an later referred to this
care in the verse, “Did He not find you an orphan and give you shelter (and care).” (Ad-Dhuha
93:6). As a boy, Muhammad (P.B.U.H) also tended to Abu Talib’s flocks.

Meeting with Bahira:

At the age of 12, Muhammad (P.B.U.H) accompanied his uncle Abu Talib on a trade journey to
Syria. Near Basra, they met a Christian monk named Bahira, who recognized signs of
prophethood in the him. Bahira advised Abu Talib to protect Muhammad (P.B.U.H) and avoid
taking him to Syria, warning of danger from the Jews. Abu Talib sold his goods in Basra and
returned to Makkah.

Harb ul Fijar: Between 580 and 590, a war broke out between the Quraish and Hawazin
tribes during the sacred Hajj season, a violation of the tradition. Muhammad (P.B.U.H), then 15,
participated by gathering stray arrows and helping his uncles, although he did not fight directly.

Half al Fadul:
In response to the war's injustices, several tribes formed an alliance to protect the oppressed.
This group, known as Half al-Fudul, assembled in the house of Abdullah bin Judan and vowed to
assist anyone wronged, whether local or foreign, until their rights were restored. Muhammad
(P.B.U.H) attended this meeting with his uncle Zubair and deeply respected its mission. Later in
his life, he said, “I was present in the house of Abdullah bin Judan at so excellent a pact that I
would not exchange my part in it for a herd of red camels; and if now in Islam. I were
summoned unto it, I would gladly respond”.

Youth and Titles:

Muhammad (P.B.U.H) was known for his virtuous character, being considerate, patient, kind-
hearted, and principled. He earned the titles “Sadiq” (the Truthful) and “Ameen” (the
Trustworthy) due to his honesty and integrity. His business partner, Hazrat Sa’ad, once said, “I
was a partner of Muhammad (P.B.U.H) in business and always found him honest in his dealings;
He never quarreled or made false statements.” During the annual pilgrimage, Muhammad
(P.B.U.H) helped by providing water to pilgrims and ensuring their comfort.
Marriage:
Khadijah bint Khuwalid, a wealthy widow, heard about Muhammad’s honesty and hired him to
manage a trade trip to Syria. Accompanied by her slave, Maysera, Muhammad (P.B.U.H)
successfully managed the trade with honesty, earning high profits. Maysera praised his honesty,
and Khadijah was impressed, proposing marriage through her cousin Nafeesa. After consulting
his uncle, Muhammad (P.B.U.H) accepted. They were married in 595 AD when Muhammad
(P.B.U.H) was 25 and Khadijah was 40. They had four daughters—Ruqayyah, Zaynab, Umm
Kulthoom, and Fatimah—and two sons who died in infancy.

Fixing the Black Stone:

At 35, Muhammad (P.B.U.H) helped resolve a dispute during the Ka’bah’s reconstruction after it
was damaged by floods. When it came time to place the sacred Black Stone, each tribe wanted
the honor, leading to tension. An elder suggested that the first person to enter the mosque the
next morning should decide. Muhammad (P.B.U.H) was the first to arrive, and he proposed
placing the stone on a sheet and having the leaders of each tribe lift it together. He then
personally set it in its place, thus avoiding conflict with wisdom and diplomacy.

Meditation:
With age and growing understanding Hazrat Muhammad (P.B.U.H) became more and more
fond of solitude. He started retiring for days with a supply of dates, oatmeal and water into a
cave in a mountain (Jabal e Noor) outside Makkah, known as cave of Hira. There he pondered
and mediated over the condition of his people. These spells of loneliness and mediation
became more frequent as he approached the age of forty. One day towards the end of
Ramadan in 610 AD, he was in the cave of Hira, when angel Jibrael appeared before him and
revealed first five verses of Surah Alaq, thus he became a prophet at the age of 40.

4(a) Describe the main events in the life of the Prophet Muhammad (pbuh) from
his childhood until he received revelation. [10]
Mark Scheme:
A comprehensive answer will provide an account of some key events from the Prophet’s
childhood until the age of 40, as well as the main figures in his life and the role they played.
Candidates may include some of the following points. All other relevant points must be
[Link] Prophet (pbuh) was born in the year of the elephant. His parents were Amina and
Abdullah. As with the custom of the time, he was sent to the desert with a wet nurse.
• Halima Sa’adia narrates that they had good fortune with the arrival of the Prophet (pbuh)
in their household, and asked he stay with them another two years. During this time the
incident of the angels coming to clean his heart happened. Halima returned him to his mother
• His mother died when he was six on the way back from Yathrib. His grandfather looked
after him and then after he passed away Abu Talib looked after the Prophet (pbuh) when he
was eight
• He went on trade journeys with Abu Talib and this is where Bahira the monk saw him
• He picked up arrows in the sacrilegious wars and was present at the subsequent Fudul
confederacy
• He was employed by Khadija to go on a trade journey to Syria and on account of his
honesty she sent a marriage proposal to him. They had six children together
He helped resolve the issue of the fixing of the black stone. After this the Prophet (pbuh) spent
longer periods in the cave of Hira and at age of 40 the angel Jibril came with the first revelation.

Answer:
• Prophet Muhammad was born in the year of the elephants on 12th Rabi ul Awwal 570
AD. His father Abdullah had died before his birth. His mother Aamina, named him Ahmed and
his grandfather Abdul Muttalib named him Muhammad
• According to the custom of Arabia, Prophet’s upbringing was entrusted to Halima
Saadia, who belonged to the tribe of Banu Sa’ad . Great blessing and good fortune surrounded
Halima and her family as long as Muhammad (P.B.U.H) stayed with her, they were never short
of food.
After two years Muhammad (P.B.U.H) was brought back to his mother but there was an
epidemic(plague) in Makkah so she sent him back with Halima. Muhammad (P.B.U.H) remained
with Banu Sa’ad for five years, where he learned pure Arabic dialect, he said, “Verily I am the
most perfect Arab amongst you; my descent is from Quraish and my tongue is the tongue of the
Banu Sa’ad.
• When Muhammad (P.B.U.H) was about five years old, the Angel Gabriel came with
another angel. On this occaision, Prophet’s chest was opened and a clot of blood was taken out
of his heart and it was washed with Zam-Zam water. When Halima came to know about it, she
got scared and returned him to his mother.
• When Muhammad (P.B.U.H) was six years old, his mother took him to Madinah to visit
the grave of her husband. On their return journey she passed away at Abwa and was buried
there.
• Umm Aimen, the slave girl brought Muhammad (P.B.U.H) to his grandfather Abdul
Muttalib, who brought him up with love and affection. When Muhammad (P.B.U.H) was eight
years old, Abdul Muttalib died, before his death he entrusted him to the care of his son Abu
Talib. Abu Talib was very kind to Muhammad (P.B.U.H); he was loving and affectionate his
nephew. Allah says regarding this, “Did he not find you an orphan and give you shelter (and
care).” (Ad Dhuha 93:6) When he was a boy, Muhammad (P.B.U.H) looked after the flocks of
Abu Talib.
• At the age of twelve, Muhammad (P.B.U.H) accompanied Abu Talib on a trade journey
to Syria. On his way near Basra, he met a Christian monk named Bahira, who noticed the signs
of prophethood in him. He asked Abu Talib to take special care of his nephew and protect him.
He also warned him not to take the Prophet Muhammad to Syria as Jews would harm him.
Therefore, Abu Talib sold his merchandise at Basra and came back to Makkah.

• Between the years 580-590, a sacrilegious war broke out at the fair of Ukaz between
the Quraish and Hawazin tribes, despite the fact that war was forbidden during the Hajj season.
Muhammad (P.B.U.H) was 15 year old when he went to the battlefield. However he did not
participate in actual fighting, he helped by picking up stray arrows thrown by the enemy and
giving them to his uncles. It lasted for many years.
• Seeing the injustice and ravages of war, some tribes decided to form an alliance to
protect the rights of the oppressed and provide them with justice. For this purpose they
assembled in the house of Abdullah bin Jad’an , they agreed that if they found anyone either a
native of Makkah, or an outsider had been wronged they would help him against the aggressor
till the stolen property was restored to him. As three main leaders in alliance were named
“Fazl”, this alliance came to be called Half-al-Fudul (truce of Fudul). Prophet
Muhammad(P.B.U.H) was among those who attended the meeting with his uncle Zubair bin
Abdul Mutlib and was so impressed by its noble objectives that he remained loyal to it. Later on
he said,” I was present in the house of Abdullah bin Judan at so excellent a pact that I would not
exchange my part in it for a herd of red camels; and if now in Islam. I were summoned unto it, I
would gladly respond’’
• Prophet Muhammad (P.B.U.h) led a virtuous life. He was considerate, kind, forbearing,
patient, noble hearted and a man of principles. He was honest and truthful and was known as
“Sadiq” ( the Truthful ) and “Ameen” (the Trustworthy ) for these characteristics. Hazrat Sa’ad,
his business partner said: “I was partner of Mohammad (P.B.U.H) in business. I always found
him very honest in his dealings; he never picked quarrels, nor made any false statement’’
On the occasion of the annual pilgrimage, Muhammad (P.B.U.H) used to supply water to
the pilgrims and look after their comforts. He was always fair and honest in his dealings.
• Khadijah bint Khuwalid, a wealthy widow in Makkah, had heard about the honesty of
Muhammad
(P.B.U.H) and approached him for this purpose and sent her slave Maysera with him on a trade
trip to Syria.
• Prophet Muhammad (P.B.U.H) worked diligently and earned a great deal of profit. When they
came back, Maysera praised him for his honesty, Khadijah was very much impressed, and she
proposed marriage to him through her cousin Nafeesa, which he accepted after consultation
with his uncle. At the time of marriage in 595AD, Muhammad (P.B.U.h) was 25, while Khadijah
was 40 years old. They were blessed with four daughters; Zaynab, Ruqayyah, Umm Kulthoom,
and Fatimah and two sons Qasim and Abdullah, who died in infancy.
• In 605AD, When the Prophet was 35 year old, Quraish decided to repair Ka’bah, which had
been damaged due to floods. When the question of placing the nlack stone arose, a dispute
started as every tribe was eager to have the honour to install the black stone. The dispute was
prevented by an elder who suggested that the arbitration of the first person who entered the
mosque the next morning should be taken and all accepted the decision. Muhammad (P.B.U.H)
happened to be the first person who came to Ka’bah, and he accepted to arbitrate. Muhammad
(P.B.U.H) placed the black stone in a sheet and asked the leader of all tribes to lift it to the level
where it was to be placed, and then he himself deposited it in its place. Thus, Muhammad
(P.B.U.H) was able to prevent a crisis with wisdom and diplomacy, which could have led to
bloodshed.
• With age and growing understanding Hazrat Muhammad (P.B.U.H) became more and more
fond of solitude. He started retiring for days with a supply of dates, oatmeal and water into a
cave in a mountain (Jabal e Noor) outside Makkah, known as cave of Hira. There he pondered
and mediated over the condition of his people. These spells of loneliness and mediation
became more frequent as he approached the age of forty. One day towards the end of
Ramadan in 610 AD, he was in the cave of Hira, when angel Jibrael appeared before him and
revealed first five verses of Surah Alaq, thus he became a prophet at the age of 40.

(b) The Prophet (pbuh) faced challenges in his early years but maintained his good
character. How can Muslims learn from this today? [4]
Despite living in an age of immorality, the Prophet (pbuh) did not lose his morals or his good
character. Muslims can learn from this to maintain their good character even in difficult times.
For example, Muslims today can be under pressure to be dishonest in business, but they should
not succumb to greed. Or, they may find people around them not committed to their prayers
and encouraging them to miss their prayers too, but they can follow the example of the
Prophet (pbuh) and look up to his steadfastness in all challenging circumstances.

First Revelation

M/J 2018 (12)

2(a) Write an account of the events of the first revelation and the Prophet’s
reactionafterwards. [10]

M/J 2016
2 (a) The first revelation came to the Prophet Muhammad in 610. Describe his
experience of this event.

[10]. O/N 2004, O/N 2019

2 (a): Write about the Prophet Muhammad’s first experience of revelation. [10]
M/J 2020, M/J2022
2(a): Write about the events of the first revelation received by the Prophet
Muhammad (pbuh) and how he was reassured afterwards. [10]

Marking Scheme:
The Prophet (pbuh) had increased the time he spent in solitude in the cave of Hira. When he
was 40 the revelation came to him, during the month of Ramadan. The angel Jibril came to him
and instructed him to read, iqra, and the
Prophet (pbuh) replied he could not, saying the angel squeezed him so hard until he could not
bear it anymore. The angel squeezed him and said it again and after a third time the angel
recited the first few verses of Sura Alaq (96).
The Prophet (pbuh) stumbled out of the cave and saw the angel on the horizon, and the angel
spoke to him. He was confused and shaken and he ran home and asked his wife to cover him.
She consoled him, saying God would not
disgrace him, and went to see her cousin Waraqa, who confirmed his prophethood.

Answer:
As Prophet Muhammad (P.B.U.H) grew older, he became increasingly disturbed by the corrupt
society around him. He could not accept the polytheistic beliefs of the people of Makkah and
often reflected on the monotheistic faith of his forefathers, Ibrahim and Ismail. He began to
realize that there was a greater truth and force governing the universe. In the years leading up
to his prophethood, he developed a preference for solitude. He started spending time alone,
bringing dates, oatmeal, and water with him, and retreating to a cave on Jabal e Noor, known
as the cave of Hira, just outside of Makkah. There, he would meditate and reflect on the
condition of his people. These periods of solitude and contemplation grew more frequent as he
neared the age of forty.

When he turned forty, in the month of Ramadan(27th) in 610 AD, while he was in the cave of
Hira, the angel Jibrael suddenly appeared and asked him to read. Startled and unprepared, he
replied, “I cannot read.” The angel embraced him tightly, causing him to fear for his life, and
then released him, repeating the command to read. Again, Prophet Muhammad (P.B.U.H)
responded, “I cannot read.” The angel hugged him a second time and repeated the request.
Out of fear, the Prophet then asked, "What shall I read?" After the third embrace, the angel
recited the following verses:

“Read in the name of your Lord and Cherisher, Who created. Created man, out of a (mere) clot
of congealed blood. Proclaim! And your Lord is most bountiful, He who taught by (the use of)
pen. Taught man that which he knew not” (96:1-5)

The Prophet Muhammad (P.B.U.H) recited the verses after the angel, and the words became
deeply etched in his mind. This marked the first revelation and the beginning of his
prophethood.
Shaken by the experience, he fled from the cave. As he looked up, he saw the same angel filling
the sky and declaring, “O Muhammad (P.B.U.H), you are the messenger of Allah, and I am
Jibrael.” No matter which way he turned, the vision remained, and he continued to hear the
voice until the angel vanished from sight.

Terrified by the encounter, the Prophet rushed home to his wife, Khadijah, and described the
incident, fearing that something terrible might happen to him. She reassured him, reminding
him that a man as kind and charitable as he would never be harmed and that Allah would
protect him.

Khadijah then sought advice from her cousin, Waraqa bin Naufal, a Christian scholar who was
blind. After hearing what had occurred in the cave, Waraqa confirmed that it was indeed the
angel Jibrael, who had always delivered revelations to the previous prophets. He also warned
that the Prophet would face hostility and persecution from his own people. Khadijah told what
Waraqa has said to the Prophet and later took him to meet Waraqa. Waraqa not only
confirmed the challenges the Prophet would face but also predicted that he would be forced to
leave Makkah. When the Prophet inquired about the unseen voices, Waraqa told him not to
fear and to listen carefully to [Link] few day Warqa died.

2(b) What can Muslims today learn from the first revelation about the importance of
reading and understanding the Qur’an? [4]
• The first word, Iqra, is a command to read or learn.
• The Qur’an is the final revelation from God, and in it contains the guidance for humankind for
all time.
• It is an opportunity for Muslims to know what it is that God wants from them so they can act
on what will be pleasing to God.
• For this it would be important to learn the meaning of the Qur’an although there is also
reward inreading it without knowing the meaning.
• Reading it with understanding could lead a person so have a deeper connection with God.

2 (b) What does the Prophet’s first experience of revelation tell us about the nature of
prophethood in Islam. [4]
• The Prophet’s first experience of revelation in the cave of Hira helps us to understand the
concept of prophet hood in Islam.
• It shows that Allah chose prophets according to His own will which means that it was
predestined and could not be attained by personal efforts.
• It was given without warning and often through miraculous events at the time of calling which
caused confusion and fear. For example, Prophet Muhammad got afraid when he was squeezed
by angel Jibrael. Similarly , Hazrat Musa got confused when God addressed him for the first
time.
• This fear and confusion shows that the prophets were chosen from mankind.
• This event also shows that Jibrael acted as a link between God and Prophets.
(b) Was it significant, that the Quran was revealed to someone who could not read or
write? [4]
• Yes, it was significant.
• being unable to read or write it would not have been possible for the Prophet to have
composed the Qur’an himself;
• the implication is that not being able to compose the Qur’an himself, it shows that the Qur’an
is from God;
• the Arabs had a strong oral tradition which allowed the Qur’an to be preserved through
memory alone;
• Since he could not read or write, therefore, he needed scribes for writing down the revelation
and later they became witnesses of the divinity of Quran.
• God did not want anyone else to be the Prophet’s (pbuh) teacher, as that would have meant
someone was superior to him in his knowledge of God. It was a miracle of God.

2(b) The Qur’an was revealed in parts over a number of years. Why was this important?
[4]
God says in the Qur’an that had He sent the Qur’an upon a mountain it would have come apart
(59.21). Sohad it been revealed as a whole to Muhammad (pbuh) it would have been too heavy
for him to carry theburden. God was taking care of the Prophet (pbuh) and his followers by
revealing it in parts, as it was sent to strengthen hearts (25.32), which could be done due to the
partial revelations. God also sent it in this way to allow the Prophet (pbuh) and the early
Muslims to ponder over its meanings and have time to implement the teachings in their lives. It
was also sent in parts in response to the needs of different situations and times.

Preaching by The Holy Prophet (P.B.U.H)

After the Prophet received his first revelation in the cave of Hira, he only shared the event with
his wife Khadija and her cousin Waraqa bin Nawfal. Khadija was the first to accept his message.
Waraqa confirmed the prophethood, and for a short period, there was a pause in the
revelations, known as “Fatrah tul Wahi”

1. Secret Preaching”:

The Holy Prophet (P.B.U.H) spent this time in anxiety, until one day, he saw angel Jibrael again,
sitting in the sky on a chair. Frightened, the Holy Prophet (P.B.U.H) hurried home and asked
Khadija to cover him. She wrapped him up, after which he received another revelation:
“O you wrapped up (in a mantle)! Arise and deliver your warning! And your Lord do you
magnify.” (74: 1-3).
In obedience to Allah’s command, the Holy Prophet (P.B.U.H) began inviting his close friends
and family members to Islam, teaching them about Allah's oneness and cautioning them against
their sinful ways. However, at this stage, he did not make a public declaration.
• Khadija was the first to believe in him, accepting his message without hesitation. Following
her was ten-year-old Ali, the son of Abu Talib.
• Zaid bin Haris, a freed slave, was the first servant to embrace Islam.
• The first person outside of the Prophet’s family to accept Islam was his close friend, Hazrat
Abu Bakr, who brought many others to Islam, including several prominent companions.
• Khalid ibn Sa’id, a friend of Hazrat Abu Bakr, was guided through a dream where he saw the
Prophet saving him from fire. Hazrat Abu Bakr interpreted the dream, and Khalid accepted
Islam. Over the course of three years, while the Prophet (P.B.U.H) preached in secret, around
forty righteous people accepted Islam, including Talha, Zubair, Jaffar, Usman, Abdur Rahman
bin Auf, Sa’ad bin Abi Waqas, and Abdullah bin Masud. These early converts were those who
had closely observed the Prophet’s private and public life, and they recognized that such an
honest and kind person could not mislead them. The house of Hazrat Arqam became the first
center for Islamic preaching, where the Prophet (P.B.U.H) taught these early Muslims the
revelations he received. During this time, Muslims prayed twice a day, often retreating to the
mountains outside Makkah for secret worship.

• None of the Prophet’s (P.B.U.H) uncles accepted Islam, though Abu Talib provided him
protection. Meanwhile, Abu Lahab believed his nephew was deluded.

2. Preaching to Banu Hashim:

After receiving the revelation: "And warn your nearest relatives.” (26:214)

• the Holy Prophet (P.B.U.H) instructed Hazrat Ali to prepare a meal and gather the Banu
Hashim clan. Hazrat Ali did as asked, and about forty members of the clan came to the meal.
However, before the Prophet could say more, Abu Lahab remarked, "Your host has placed a
spell upon you," causing everyone to disperse.

• The next day, the Prophet (P.B.U.H) again invited his kinsmen for a meal, and this time
addressed them, saying, "O sons of Abd-ul-Mutalib! Allah has commanded me to call you unto
Him. Which of you, then, will help me in this, and be my brother and my successor?" When no
one responded, Hazrat Ali spoke up, saying, "O Prophet of Allah, I will be your helper in this. I
will fight him who fights you."

• Although the men laughed, the Prophet's (P.B.U.H) aunt, Safiyah, accepted Islam as her son
Zubair had done. Other women, including Umm-al-Fadl, the wife of his uncle Abbas, and her
sisters Maymunah, Salma, and Asma, also embraced the faith.

3. Open Preaching:
Soon after, the Holy Prophet (P.B.U.H) received another revelation, commanding him:
"Expound openly what you are commanded and turn away from those who join false gods with
Allah." (15:94)

• Following this command, the Holy Prophet (P.B.U.H) gathered the people of Makkah at Safa
hill and said, “O Quraish, if I were to tell you that a large army has gathered on the other side of
this mountain and is ready to attack you, would you believe me?” They replied that they would,
as they had never heard him lie. But when he asked them to believe in one Allah and his
Prophethood, they became angry, with some even shouting that he had gone mad.

• Abu Lahab, one of his uncles, retorted, "May you perish forever, did you call us for such a
thing?" The Prophet (P.B.U.H) was deeply troubled by the harsh reaction of the people. Allah
comforted him by revealing the verses concerning the punishment awaiting Abu Lahab: "May
the hand of Abu Lahab perish, doomed he is. His wealth and his properties shall not save him;
he shall be thrown into a flaming fire of hell." After this, the crowd dispersed. The Prophet
(P.B.U.H) continued to preach in both public and private gatherings, as well as to pilgrims
visiting Makkah. His efforts bore fruit, and more people began embracing Islam. However,
following this, the Prophet (P.B.U.H) and his followers endured increasing persecution, which
continued until they eventually migrated to Madina.

3(a) How did Islam grow in the years between the Prophet’s first revelation and
his first public preaching in Makka? [10]

M/J 2015
Q3 (a):- Give an account of the way in which the Prophet started to preach Islam
in the first few years after he began to receive the revelation. [10]
M/J 2020
Q 3 (a) Give an account of the main events of the Prophet’s preaching up until the
public declaration on Mount Safa.[10]

Marking Scheme:
After the Prophet (pbuh) received his first revelation, he told his wife Khadija and later her
cousin Waraqa bin Nawfal about the event. Khadija was the first to accept the message. After
verses from sura Mudaththir were revealed to him, the revelation came frequently and
regularly. The main message at this point was to reject idols and believe in one God. For three
years the Prophet (pbuh) taught and practised in secret. The first converts were those who
were close to him in his household, such as Khadija, Zayd bin Harith and Ali ibn Abi
Talib. After this Abu Bakr, the Prophet’s close friend, converted and many prominent
companions became Muslim through him. The Prophet (pbuh) would meet and teach these
new converts in secret from the revelations he was continuing to receive. The Muslims prayed
twice a day and would retreat to the mountains to do so. After there were more than 40 or so
converts it could not be kept a secret any more.
Then sura 26:214 was revealed to preach the message. He called his own clan to dinner; Abu
Lahab rejected the message while Abu Talib promised protection.

Then the Prophet (pbuh) called the people of Makka to the mount of Safa after 15:94 and told
them about the new faith and believing in one God. His message was rejected. After this
persecutions started on the early converts but Makkans continued to convert to Islam.

Answer:

Everything will be written exactly as given before, expect the first paragraph will
be shortened.

1. Secret Preaching:
The Holy Prophet (P.B.U.H) spent this time in anxiety, until one day, he saw angel Jibrael again,
sitting in the sky on a chair. Frightened, the Holy Prophet (P.B.U.H) hurried home and asked
Khadija to cover him. She wrapped him up, after which he received another revelation:
“O you wrapped up (in a mantle)! Arise and deliver your warning! And your Lord do you
magnify.” (74: 1-3).
In obedience to Allah’s command, the Holy Prophet (P.B.U.H) began inviting his close friends
and family members to Islam, teaching them about Allah's oneness and cautioning them against
their sinful ways. However, at this stage, he did not make a public declaration.

• Khadija was the first to believe in him, accepting his message without hesitation. Following
her was ten-year-old Ali, the son of Abu Talib. Zaid bin Haris, a freed slave, was the first servant
to embrace [Link] first person outside of the Prophet’s family to accept Islam was his close
friend, Hazrat Abu Bakr, who brought many others to Islam, including several prominent
companions.
Over the course of three years, while the Prophet (P.B.U.H) preached in secret, around forty
righteous people accepted Islam, includin Talha, Zubair, Jaffar, Usman, Abdur Rahman bin Auf,
Sa’ad bin Abi Waqas, and Abdullah bin Masud. The house of Hazrat Arqam became the first
center for Islamic preaching, where the Prophet (P.B.U.H) taught these early Muslims the
revelations he received. During this time, Muslims prayed twice a day, often retreating to the
mountains outside Makkah for secret worship.

• None of the Prophet’s (P.B.U.H) uncles accepted Islam, though Abu Talib provided him
protection. Meanwhile, Abu Lahab believed his nephew was deluded.

3(b) How can the behaviour of the first converts to Islam provide an example for
Muslims today? [4]
Muslims now should be patient when someone abuses them. Muslims are facing hostility for
their faith in many places, but they should try not to get angry and hurt others in return. Like
many of the early Muslims, who carried on practising their faith, Muslims should not despair
and give up on their religious practices. Being a good example to others would be a better way
of promoting Islam.

3.(b) Was it significant that the Prophet began preaching the message in secret?
[4]
yes, it was significant because the message was new and so the Prophet and his closest
followers needed time to get used to it. Also, they did not know how the Quraysh would react
so it was better to wait until they had some strength in numbers before openly preaching. It
was also better to wait until they were guided by God to preach Islam openly as the Prophet
(pbuh) always followed divine instructions. It symbolises the importance of Spiritual and Mental
Jihad. While they were secretly preaching, they capitalised on their intellect, character and
habits. It was the secret preaching due to which Muhammad (PBUH) garnered
support that lifted Islam.

Migration To Abyssinia:

5(a) ‘Uthman and Ja’far were among the companions who migrated to Abyssinia.
Write an account of this migration and the events in it.[10]

M/J 2009, M/J 2012, M/J 2016

5 (a) The Prophet allowed some of the early Muslims to move to Abyssinia. Write
about the events of this migration. [10]

Mark Scheme:
The Muslims in Makka, mainly those without tribal protection and slaves, were being
persecuted by the Quraysh; an ayat was revealed about the earth being spacious for believers
(39.10); the Prophet (pbuh) allowed some followers to go to Abyssinia to seek protection from
its king, the Negus, in the 5th year of prophethood (614/615); ‘Uthman and
Ruqayya went in the first delegation of 12 men and 4 women, whereupon the Quraysh chased
them but the migrants managed to board a boat before the Quraysh got to them; some came
back from Abyssinia when they falsely heard that the Quraysh had accepted Islam; the
persecutions increased and later the second delegation, of 83 men and 19 women, was led by
the Prophet’s cousin, Ja’far Ibn Abi Talib; ‘Amr ibn al-‘As and ‘Abdullah bin Abi Rabi’a followed
them and asked the king to return the Muslims; the Negus called the Muslims to give their
account; Ja’far told him of the way they lived before Islam, and also recited verses from Sura
Maryam; this moved the Negus to tears and he allowed the Muslims to stay in Abyssinia in
peace and freedom; the Quraysh envoys were given their gifts back and sent away. The
Muslims lived here in peace until they moved to Madina.
Answer:

As the Prophet’s mission continued, the persecution and hostility from the Quraysh initially
began to rise slowly but became severe by the middle of the fifth year of prophethood (615
AD). Some followers, like Sumayya and her husband Yasir, were tortured to death during this
period. In response to this, Surah Az-Zumar was revealed: “Good is for those who do good in
this world, and Allah’s earth is spacious. Only those who are patient shall receive their rewards
in full, without reckoning.” (39:10)
Following this revelation, the Prophet allowed the Muslim converts to migrate to Abyssinia,
where King Ashamah (Negus), known for his justice, welcomed them. The first group to migrate
included twelve men and four women, such as the Prophet’s daughter Ruqayyah and her
husband Hazrat Usman. Prophet (pbuh)said ,“This is the first couple to migrate in the way of Allah
after Ibrahim (AS) and his wife”.
. Hazrat Abu Bakr also attempted to migrate but returned after receiving protection from a
friend. The migrants were warmly received in Aksum, the capital of Abyssinia, and were free to
practice their religion.
That same year during Ramadan, the Prophet recited Surah Al-Najm at the Ka’aba in front of
many idolaters. The impact of the verses led the listeners to prostrate. However, news was
distorted in Abyssinia, leading the migrants to believe that Makkah had embraced Islam. Upon
returning, they found this was not true, and the Quraysh increased their persecution in
response to the favorable treatment the migrants had received in Abyssinia.
Seeing the worsening situation, the Prophet permitted a second migration. This group consisted
of 83 men and 19 women, led by the Prophet’s cousin Jafar ibn Abu Talib. Notable members
included Hazrat Sawdah and her husband Sakran, Zubair, Abu Ubaidah bin Jarrah, and Abdur
Rahman bin Auf.
Rather than being pleased with the Muslims' departure, the Quraysh were enraged and sought
to prevent them from settling and potentially expanding their numbers in Abyssinia. They sent
a delegatio of two men Amr bin Aas and Abdullah bin Rabiyya, with gifts to persuade King
Negus to return the emigrants. They appealed to the generals first and then to Negus himself
saying “Some foolish young men and women of our people have taken refuge in this kingdom.
They have left their own religion, not for your, but for one they have invented, one that is
unknown to us and to yourselves. We beg you to restore them (to their elders).”
They accused muslims of having strange beliefs about Jesus.

Negus, known for his fairness, asked the Muslims to explain their faith before deciding. Jafar ibn
Abu Talib stepped forward and eloquently said :
O King! We were ignorant people and we lived like wild animals. The strong among us lived by
preying upon the weak. We obeyed no law and we acknowledged no authority save that of
brute force. We worshipped idols made of stone or wood, and we knew nothing of human
dignity. ✓ And then God, in His Mercy, sent to us His Messenger who was himself one of us. We
knew about his truthfulness and his integrity. His character was exemplary, and he was the
well-born of the Arabs. He invited us toward the worship of One God, and he forbade us to
worship idols. He exhorted us to tell the truth, and to protect the weak, the poor, the humble,
the widows and the orphans. He ordered us to show respect to women, and never to slander
them. We obeyed him and followed his teachings.
Most of the people in our country are still polytheists, and they resented our conversion to the
new faith which is called Islam. They began to persecute us and it was in order to escape from
persecution by them that we sought and found sanctuary in your kingdom.”
Then Negus asked for an example and Jafar chose well and recited Surah Maryam (verses 17-
26) about the miraculous birth of Prophet Isa without a father from Hazrat Maryam which
moved Negus and his court to tears. Negus responded by rejecting the Quraysh’s gifts and
asserting that no amount of wealth could sway him to return the refugees.
Upon the failure of the Quraysh envoys, their anger intensified, leading to increased
persecution of the remaining Muslims in Makkah. During this time, the Prophet’s uncle Hazrat
Hamza and Hazrat Umar ibn al-Khattab embraced Islam.

(b) Why did the people of Makka pursue these Muslims? [4]
The Makkans wanted to destroy the new faith, as it threatened their own religious and
economic stability and therefore, did not want the Muslims to escape and for Islam to flourish.
The Makkans had fears due to the increasing number of Muslims and the this migration
encouraged those to accept Islam who previously feared persecutions. They wanted to bring
emigrants back and persecute them in order to discourage others from accepting Islam. The
success of this Migration was a threat to their political leadership in Arabia. This migration also
threatened their economic prosperity.
(b) What was the importance of making this migration at that time? [4]
The migration to Abyssinia was a significant event which can be described as the first major
political move taken by the Holy Prophet pbuh. The migration to Abyssinia made the feelings of
unity among Muslims stronger; the emigration to Abyssinia gave the Muslims a chance to carry
the message of Islam further and out of Arabia. The migration provided practical training during
the Holy Prophet’s PBUH lifetime for the establishment of a Muslim society in which the
Prophet PBUH did not live. The Muslims came to know that there were places where they could
seek shelter and protection from the persecution of the Quarish. It ultimately gave birth to the
idea of a greater migration to Madina.
(b) How does this migration compare to recent migrations of Muslims to other
countries? [4]
Muslims around the world are facing persecution, such as in Syria, and are migrating to other
countries like Jordan and Turkey, where they are being allowed to live in freedom. However, it
is not like the migration to Abyssinia as the current migrants usually live in refugee camps,
where resources are limited. The migration to Abyssinia can also be compared to Muslims
migrating to non-Muslim countries, where they are given freedom to live and work, but
sometimes not everyone welcomes them.

Boycott of Banu Hashim

After Hazrat Hamza and Hazrat Umar accepted Islam, Abu Jahl pressured the Quraish to act
against the rising influence of Islam and the increased bravery Muslims showed in practicing
their faith. In the seventh year of prophethood, the Quraish intensified their demands on Abu
Talib, the leader of the Banu Hashim clan, to hand over his nephew, Prophet Muhammad
(P.B.U.H), to them. When Abu Talib refused, the Quraish imposed a boycott on the entire Banu
Hashim clan. Apart from Abu Lahab, the clan remained committed to protecting the Prophet,
whether they believed in his prophethood or not.

The terms of the boycott, which were placed inside the Ka’ba, stipulated that no one would
marry into the Banu Hashim clan, nor engage in trade with them, until they renounced their
protection of Prophet Muhammad (P.B.U.H) or he gave up his claim to prophethood.

The agreement was formalized and hung on the Ka’ba. Members of Banu Hashim, both Muslim
and non-Muslim, were forced to move to a narrow valley called Shib Abu Talib, located on the
outskirts of Makkah, which belonged to Abu Talib. The boycott lasted for three years (from the
7th to the 10th year of prophethood, or 616-619 AD), during which Banu Hashim faced extreme
hardship, including severe starvation. The Quraish prevented anyone from delivering food or
supplies to them, and the cries of starving children could be heard outside the valley. They were
forced to survive on grass and leaves.

At times, some relatives defied the ban and smuggled food into the valley. For example, Hakim
ibn Hazim was caught by Abu Jahl trying to smuggle wheat to his aunt, Hazrat Khadija R.A. The
besieged were only allowed to leave the valley during the Hajj season. Despite these hardships,
the boycott strengthened the Muslims' faith, making them more determined to fulfill their
mission.

After three years, the boycott was finally lifted in the month of Muharram when Hashim bin
Amr, who used to smuggle food to Banu Hashim, approached Zuhayr, one of the Prophet’s
(P.B.U.H) cousins, to protest the ban's effects on their relatives. They gained the support of
others and met at the Ka’ba, swearing to abolish the boycott. Despite opposition from Abu Jahl
and a few others, it became clear that resistance was futile. When they went to retrieve the
boycott agreement, they discovered that termites had eaten it, leaving only the name of Allah
intact.

The year of sorrow

The year 619 AD was one of great sadness for Prophet Muhammad (P.B.U.H). A few months
after the ban was lifted, his beloved wife, Hazrat Khadija R.A, passed away. Soon after her
death, the Prophet’s uncle, Abu Talib, fell ill. Clan leaders visited Abu Talib, asking him to broker
a compromise between the Prophet and themselves. The Quraish suggested that both religions
be practiced together. Before the Prophet could respond, he received the divine revelation of
Sura Kafirun: “You have your religion and I have my religion.” [109:6]. The meeting ended
without agreement, and shortly after, Abu Talib passed away. His death marked the transfer of
leadership of Banu Hashim to Abu Lahab, who became one of the Prophet’s (P.B.U.H) fiercest
adversaries.

Visit to Taif

3(a) The Prophet went to Ta’if to teach the people there about one God. Write
about his experience of this event. [10]

Marking scheme:
The Prophet (pbuh) had been preaching to the people of Makka for ten years and they had
faced many hardships; the number of Muslims was relatively small; his greatest supporters
Khadija and Abu Talib had passed away; he looked towards Makka to preach his message and
went to Ta’if with Zayd bin Haritha; he thought people would be favourable to his message but
they were hostile towards him; he stayed several days there delivering the message to the
people, but he was abused and jeered; they were chased out by being pelted with stones till
blood flowed down the Prophet’s legs; Zayd was injured too; they took refuge in an orchard a
few miles away; seeing his condition, ‘Utbah and Shaybah sent their servant with a tray of
grapes; their servant saw true prophethood in him; Jibril later appeared with another
angel and asked the Prophet (pbuh) for permission to bury the city; the Prophet (pbuh) refused
and instead prayed for believers to be born from their progeny.

Answer:
In the 10th year of Prophethood (619 AD), the Prophet Muhammad (PBUH) lost tribal protection
when his fiercest enemy, Abu Lahab, became the leader of Banu Hashim after Abu Talib’s
death. As a result, the Quraish intensified their attacks on the Prophet (PBUH), making it
impossible for him to remain in Makkah with any hope of success. Realizing the urgency of the
situation, he sought new opportunities for support. Accompanied by his adopted son, Zaid bin
Harith, he journeyed to Taif, a town about 60 miles from Makkah, to spread the Divine
Message.

Taif was home to the Banu Saqeef, the second-largest tribe in Arabia. The Prophet (PBUH)
embarked on this journey with hope, believing that a positive response from them could mark a
turning point in Islamic history. In Taif, he approached the three chiefs, Masood, Habib, and
Abd Yalail, inviting them to believe in Allah and support his mission to establish Islam. However,
none of them responded favorably and The Prophet (PBUH) was asked to leave the town, but
he remained determined and continued preaching Islam to the common people of Taif for ten
days. When the chiefs heard about this, they became furious and incited a group of teenagers
and slaves to attack him. They not only insulted him but also threw stones, causing severe
injuries that filled his shoes with blood. Zaid made every effort to defend and protect him, but
in the process, his own head was badly injured. The mob chased them until they were forced
out of the [Link] Prophet (PBUH) found refuge In an orchard owned by two brothers from
Makkah, Utba and Shaiba. Although they were against Islam and the Prophet (PBUH), they felt
pity for him and sent their Christian slave, Adas, to him with a tray of grapes. The Christian boy
belonged to the city of HazratYunus (AS). On hearing about Hazrat Yunus (AS) from Mohammad (PBUH),
Addas anxiously asked if Mohammad (PBUH) knew anything about Hazrat Yunus (AS). Prophet (PBUH)
remarked: “He is my brother. He was a Prophet & so am I.”
Thereafter, after speaking with the Prophet (PBUH), Adas embraced [Link] that moment,
Angel Gabriel appeared and told the Prophet (PBUH), “Allah has heard what your people said to
you, and how they have replied to you. Allah has sent the angel of the Mountains to you so that
you may order him to do whatever you wish to these people.” The Angel of the Mountains then
appeared and said, “O Muhammad! Order what you wish. If you like, I shall cause mountains
surrounding Al-Ta’if, to fall upon them, and crush them into pieces.” The Prophet (PBUH)
replied, “Why should I pray for their destruction, for I hope that there shall be among their
children those who will worship Allah alone, and will worship none besides Him.” He prayed, “O
Allah forgive them and guide them … for they know me not.”

Afterwards, the Prophet (PBUH) began his journey back to Makkah. Along the way, he and Zaid
prayed at Nakhla, where a group of Jinn joined them in prayer.

Before entering Makkah, the Prophet (PBUH) sought protection from several influential men
but was turned down. Eventually, he was granted protection by Mut’im, the chief of Nawfal.
The next day, Mut’im, fully armed and accompanied by his sons and cousins, escorted the
Prophet (PBUH) to the Ka’aba and publicly declared his protection.

(b) How can Muslims apply in practice the lessons learnt from the Prophet’s
behaviour in this situation?
the Prophet did not give up his faith in times of difficulty, despite few conversions and losing his
wife and uncle, but rather he [Link] should learn to persevere in times of
difficulty, when they have lost family member or they are living in difficult circumstances in
their community; the Prophet did not curse or wish the worst for those people who had treated
him so badly, but rather prayed for [Link] Muslims now should not get angry and wish bad
things towards those who insult them, but should try to do or say good things for them.

Persecutions and Difficulties in Makkah To Prophet (P.B.U.H)

(a) The Prophet Muhammad brought the message of Islam to Makka. Describe the
ways the main clans treated him after hearing his message.[10]
O/N 2010

(a) Describe the main difficulties encountered by the Prophet himself during his
time in Makka after his call to prophethood. [10]
O/N 2015
(a) Outline the difficulties the Prophet faced between receiving his first revelation
and the boycott of Banu Hashim. [10]
O/N 2020

(a) The Prophet (pbuh) was mistreated by the Makkans after preaching the
message of Islam. Write an
account of the difficulties he faced. [10]

Mark Scheme:
Candidates could start their answer with Prophet inviting his close relatives of Banu Hashim to
Islam and their cold response to his call. When Prophet beginning to preach openly after years
of secret worship and announced his faith to the Quraysh on mount Safa, they rejected his call
to Islam, and subsequently went on to mock and torture the Prophet. He was called a mad
man, or possessed by jinn [15.6, 68.51]; Abu Lahab forced his two sons to divorce the
Prophet’s daughters Ruqayya and Umm Kulthum. They laughed and mocked him after his son’s
death, calling him ‘abtar’, cut off. Gradually as Islam started spreading, leaders of different
tribes such as Banu Makhzum escalated the persecution against Prophet. Abu Jahl had the fetus
of a she-camel placed on the Prophet’s back while he was praying at the Ka’ba, which was
removed by Fatima. Rubbish and thorny bushes were thrown at him/in his path. His followers
were also persecuted which hurt the Prophet too. The Prophet and his followers were
boycotted and were not allowed business dealings or social contact with the Makkans; they
stayed in Shib i Abi Talib for three years, where they had little food or water. The Quraysh also
tried to bribe him and when all failed, planned to assassinate him.

Answer:

In 613 AD, after receiving the divine command to preach Islam openly, the Prophet (PBUH)
addressed the people on the mount of Safa, declaring, “Expound openly what you are
commanded and turn away from those who join false gods with Allah.” [15:94]. However, his
message was rejected by many, and his uncle, Abu Lahab, cursed him. From that point onward,
the Prophet (PBUH) faced severe opposition, enduring both physical and emotional hardships.
Leading figures of Makkah, such as Abu Jahl, Abu Lahab, and Abu Sufyan, became his staunch
adversaries, and the hostility towards him continued to grow.

The Quraish sought to undermine the Prophet (PBUH) by accusing him of being a magician who
could turn families against each other—separating sons from fathers, brothers from brothers,
and wives from husbands. To further demoralize both the Prophet (PBUH) and his followers,
they mocked and insulted him, labeling him a madman or someone possessed by jinn. The
Quran captures their mockery, stating, “They say, ‘O you to whom the Reminder is revealed!
You must be insane!’” [15:6], and also, “The disbelievers would almost cut you down with their
eyes when they hear you recite the Reminder, and say, ‘He is certainly a madman.’” [68:51].
In addition to personal attacks, the disbelievers distorted his teachings and spread false
accusations to cast doubt on his character and doctrine. When the Prophet's (PBUH) second
son passed away, Abu Lahab cruelly taunted him by calling him “abtar” (cut off). In response,
Allah comforted the Prophet (PBUH) through the revelation of Surah Al-Kauthar, declaring that
it was actually his enemies who would be cut off: “For he who hates you, he will be cut off.”
[108:3].

Following the revelation of Surah Lahab, Abu Lahab went so far as to force his sons, Utba and
Utaiba, to divorce the Prophet’s daughters, Ruqayya and Umm-e-Kulthum. Abu Lahab’s wife,
Umm-e-Jamil, would deliberately place thorny bushes in the Prophet's (PBUH) path to cause
him harm. The physical abuse continued, with instances like Abu Jahl throwing camel intestines
on the Prophet (PBUH) while he was in prostration, and his daughter, Fatima, having to clean it
off him. On another occasion, Utba attempted to strangle him as he prayed near the Kaaba.

The Makkans also tried to entice the Prophet (PBUH) with bribes, offering him wealth,
leadership, and even the most beautiful woman in exchange for abandoning his mission. The
Prophet (PBUH) firmly refused, stating, “O Uncle! Even if they place the sun in my right hand
and the moon on my left, to force me to renounce my mission, I would not stop until Allah
fulfills my mission or destroys me in the process.” Hearing this, Abu Talib reassured him, saying,
“Go and preach what you please, for by Allah, I will not forsake you.”

For three years, from the 7th to the 10th year of prophethood, the Prophet (PBUH) and his
family were subjected to a harsh boycott, forced to live in the secluded valley of Shib-e-Abu
Talib. Despite the severe difficulties and hardships, the Prophet (PBUH) remained unwavering in
his mission.

The Quraish, in a final attempt to compromise, proposed that they worship Allah in exchange
for the Prophet (PBUH) worshiping their gods. The Prophet (PBUH) rejected the proposal
outright, as Allah commanded him to declare, “You have your religion, and I have my religion.”
[109:6].

Following the death of his uncle Abu Talib, the Prophet (PBUH) traveled to Taif to continue his
mission, but he was met with violent persecution by the people of Banu Saqeef. Meanwhile,
the Makkans conspired to assassinate him, eventually forcing him to migrate to Madina.

(b) Why did the Quraysh fear the Prophet and his message even though he was
not violent or aggressive towards them?[4]
The Quryash were leaders of Makka and so were not ready to give up their power or prestige,
they could not imagine being equal with slaves. They feared him because they knew he was
honest and trustworthy and so he already had a good standing with people, therefore they
were more likely to believe him. Although they thought well of the Prophet they would have
wanted a prophet to come from their own tribe rather than Banu Hashim, as they were always
competing with other tribes for prestige. The Ka’ba was a place of pilgrimage which brought
them an income and they were not willing to risk losing that income. They were comfortable
with the way they lived their life, satisfying their needs and not thinking about others less
fortunate than themselves. By society changing to Islam they would have to give up their
previous practices of drinking, or treating women and slaves badly, and that did not suit them.
They had no interest in obeying a religion that outlawed what they enjoyed and gave them no
special status over their fellow men. It was against the religion of their forefathers, which they
did not want to change.

Persecutions and Difficulties To Prophet (P.B.U.H) Followers

(a) The Muslims in Makka faced a lot of hostility after the Prophet began
preaching openly. Describe the persecutions against the followers of the Prophet
at this time. [10]
M/J 2011

(a) Describe the difficulties faced by the followers of the Prophet in Makka. [10]
M/J 2013

(a) Give an account of the persecutions faced by the early converts to Islam in
Makka. [10]
O/N 2020

(a) Describe the main difficulties faced by the early followers of Islam. [10]

Marking Scheme:
The Quraysh rejected the Prophet’s message after open preaching, and being threatened by
the new message, started to persecute the Muslims. Those who had no protection were easy
targets and felt the worst of the persecution. Bilal was severely beaten by his master Umayah
bin Khalaf; ‘Ammar bin Yasir, and his parents, were made to lie on the burning sand - both his
parents were martyred; ‘Uthman in Affan was wrapped in palm leaves and set fire to by his
uncle; Khabab bin al-Arat was made to lie on burning coal with a rock on his chest. It was not
just the poor who were [Link] to the severity of the persecutions, the Prophet told
the believers to meet secretly at Dar al-Arqam, where they would learn about their new faith.
Also because of the persecutions, the Prophet allowed some people to migrate to Abyssinia.
Later a social and economic boycott was imposed on the Muslims and they were to
live in Shib-i-Abi Talib, where they faced great hardships for many years
Answer:
PERSECUTION ON FOLLOWERS
After three years holy prophet was ordered by Allah to go with his message on
public. Following the orders Muhammad (PBUH) gathered Quraish on mount of
Saffah. There then Mohammad (PBUH) shared the message of unity of Allah. The
public declaration of Mohammad (PBUH)’s message and more conversion made
the Quraish furious and developed social, economical and religious insecurities in
them. The open invitation to Allah’s message brought hostility and opposition to
the Prophet (saw) and his followers. It was also decided by the leaders of Quraish
to persecute and opposed Prophet (saw) and his followers in every respect and
manner, but they sacrificed for the noble cause of Allah (swt).
HAZRAT ABU BAKAR
Despite the fact that he was considered to be the noblest of all people in Makkah,
Hazrat Abu Bakar (RA) was beaten to such an extent that his nose and ears and his
entire face were bloodstained. Once the Prophet (saw) was strangulated by
Uqbah bin Abi Mu’it, Hazrat Abu Bakar (RA) came and caught him by his shoulder

and pushed him away from the Prophet (saw) and said: “Do you want to kill a

man just because he says, My Lord is Allah?” He was kicked, thrashed with
shoes, trampled under feet and handled most roughly and severely. He became
unconscious and half dead; none hoped that he would ever survive this fierce
attack. But soon he recovered and served his services to Islam.

HAZRAT USMAN
Hazrat Usman (RZ)’s uncle Hakam who was the tribal head of Banu Umayyah,
tortured him by enrolling him in palm leaves and setting up a fire underneath for
suffocation. He was locked in the room and not given any food, drink until he
fainted.
HAZRAT AMMAR AND HIS PARENTS

Hazrat Ammar (RA) and his parents were also subjected to the severest afflictions.
They were tormented on the burning sands of Makkah. The Prophet (saw) while
passing on them would enjoin patience, giving them glad tidings about paradise.
His father Hazrat Yasir (RA) died after pro-longed sufferings at the hands of
persecutors, and his mother Hazrat Summayyah (RA) was killed by Abu Jahal.
She had refused to renounce Islam in the race of terrible torture in her old age.
The blessed lady was the first to receive martyrdom in the cause of Islam.
HAZRAT BILAL
He is the Bilal known as the “Muazzin”. He was Abyssinian by birth and a slave of
Umayyah bin Khalaf. When his master came to know of his Islam, he made him lie
or hot sand and a place a heavy stone on his chest so that he could not turn, and
the master used to say: “Give up your Islam; else you shall be suffocated
to death”. Hazrat Bilal (RA) used to utter “AHAD, AHAD” (Allah is one). The
master would also pass a rope round his neck and handover to urchins to drag him
into streets.
Later, he was freed by Hazrat Abu Bakar (RA).
HAZRAT KHABBAB

Hazrat Khabbab (RA) is also one of those blessed persons who offered themselves
for sacrifice and sufferings for the cause of Allah (swt). He was made to put on
steel armor in the sun to sweat and swelter. He was slave of Umm e Ammar.
When she came to know that he was visiting Prophet (saw), she used to brand his
head with a hot iron rod. Hazrat Umar (RA) during his caliphate once inquired of
him about the details of his suffereings after embracing Islam. He showed him his
back, seeing it Hazrat Umer (RA) remarked. “I have never seen such a back
before.” He said, “My body was dragged over loads of flaming charcoal,
and the blood and fat coming out of my back put out the fire.”
HAZRAT ZUNAYRA

She was a slave in Hazrat Umar’s family. When she accepted Islam she was beaten
badly by Hazrat Umar (RA). Abu Jahl also give her such a sound beating that she
lost her [Link] years later she recovered her sight, so the Quraish attributed
this recovery to the “sorcery” of Muhammad. Abu Bakr bought her and set her
free.
HAZRAT LUBINAH

She was a slave of Mumil bin Habib. When she embraced Islam Hazrat Umar
tortured her, and whenever he paused, he said: “I have not stopped beating
you out of pity. I have stopped because I am exhausted.” He resumed
beating her after he had rested. Hazrat Abu Bakr (RA) bought her and set her free.
SUHAIB Rumi
When he became a muslim, Quraish beat him up savagely but could not shake his
faith.
ABU FUKAIHA
Slave of Safwan bin Umayya. Like Hazrat Bilal he was also dragged by his master
on hot sand with a rope tied to his feet. Hazrat Abu Bakar freed [Link]
incident He asked him to call that insect hos God but he refused.
ABU DHARR
Went to Kaabah and shouted, “There is no God but Allah and Muhammad is
his messenger”.
As expected infidels fell upon him, and started beating him.

NAHDIYYA AND UMM UNAYS

Two female slaves. Their masters tortured them for accepting Islam. Abu Bakr
freed them.
MUSAB BIN UMAIR

Was expelled from his house and suffered too much for Islam.

ABDULLAH BIN MASOOD

Other than these inhumanities and cruelties Muslim were also disallowed to
worship at Ka’bah.
If any Muslim attempted to offer any worshipping rituals near Ka’bah the Quraish
reacted furiously.
This happened once when Hazrat Abdullah bin Masud recited verses of Quran
before Ka’bah and the Quraish whipped him so hard that he received fatal
injuries.
Boycott of Banu Hashim
Haris bin Abi Hala he was martyred while protecting Prophet (pbuh)
Due to the severity of the persecutions, the Prophet (pbuh) told the believers to
meet secretly at Dar al-Arqam, where they would learn about their new faith.
Also because of the persecutions, the Prophet (pbuh) allowed some people to
migrate to Abyssinia.
Later a social and economic boycott was imposed on the Muslims and they were
to live in Shib-i-Abi Talib, where they faced great hardships for many years.
Boycott of Banu Hashim you can add if needed breifly

PERSECUTION ON PROPHET
BACKGROUND
Holy Prophet started preaching from his clan. As he got chance after dinner and invited towards
the new religion. He also informed them about his mission and prophet hood. After three
years he was ordered by Allah to go with his message on public. Following the orders
Muhammad (PBUH) gathered Quraish on mount of Saffah. There then Mohammad (PBUH)
shared the message of unity of Allah.
The public declaration of Mohammad (PBUH)’s message and more conversion made the Quraish
furious and developed social, economical and religious insecurities in them. A new stage of
Islamic movement began to harass Prophet (saw) and opposing him and ridiculing and jeering at
him all the times.

Whenever the Prophet (saw) tried to preach a group, the pagans would disperse the crowd
before he had chance to convey his message. Meanwhile, the non-believers also invented a
new way of abusing Prophet (saw) by calling him Muhammam (intensely condemned) instead
of Muhammad (praise worthy). Abu Lahab ordered his sons to divorce their wives, who were
Mohammad (PBUH)’s daughters.
The Quraish also noticed Mohammad (PBUH) was more famous among the common man with
his new message and teachings. Therefore, to negate his fame and to cut down his link with the
common man they planned to spread a rumor that Mohammad (PBUH) is a magician so that
the common man would be hesitant to listen to him and to believe in him. They called him a
magician, the liar and the poet when he (PBUH) shared revelation with them.
They also called him Abtar on the death of his second son in infancy. To console Mohammad
(PBUH) Allah sent verses of Surah Kauthar. It states: “Verily, we have granted you the
Abundance …. Indeed, he who hates you, will be cut off (from future’s hopes)”.
(108:1-3) Al-Kauthar. During the time when there was a gap between the revelations the
makkans used to mock the Prophet that his God had abandoned him. Surah Duha was revealed
to console him. Utba bin Rabi’ah, who was one of the leaders of the Quraish, thought of a clever
way to end the divisions that were happening in the city. He went to the Prophet (saw) and gave
him this offer, “If you want money, we will pool our property together so you will be
the richest man amongst us. If you want status, we will make you our leader, so
that no one can decide anything without your consent. If you are unable to cure
yourself of the visions that you have been saying, we will pay for all the medical
services……….” But the blessed Prophet (saw) refused these offers and instead recited Surah
41, which wondered Utba. Quraish also sought a sort of compromise with the Messenger of
Allah (saw) and proposed that,“If Prophet would worship their gods, Lat and Uzza, for
a year, they would worship his God for the same space of time”. Soon the Surah
Kafiroon revealed to reply this cunning offer. Mohammad(PBUH) strongly turned down the offer
and recited the following verse: “to you be your religion, and to me mine.” (109:6) Al-
Kafiroon .The Makkans also asked Abu Talib to restrain his nephew or give him up to them. On
this occasion when Abu Talib conveyed their message to the Prophet (saw). He
replied: “O my Uncle! If they placed the sun on my right hand and the
moon on my left to force me to give up my mission, verily I would not do
it, until Allah made me victorious, or I died (in the struggle).” Seeing
Mohammad (PBUH)’s determination and involvement Abu Talib continued both
his support and security for Muhammad (PBUH). In reaction to this, the Quraish
boycotted Abu Talib, his family, Banu Hashim. Prophet (PBUH) and his loyal
supporters excluding few who were Muhammad (PBUH)’s enemies like Abu Lahab
For the security of Muhammad (PBUH) Abu Talib took him and others to a valley
named Shib Abi Talib where Muhammad (PBUH) and others spent three years in
severe hunger, thirst and heat.
After three years of boycott, due to the intervention of few generous members of
the society of Makkah the boycott was lifted by Quraish. Soon after this Abu Talib
and Hazrat Khadija (RZ) died in the tenth year of prophet hood. As both were so
close to Mohammad (PBUH) and their death brought grievance in his life, for this
reason the year in which they died came to be known as ‘The Year of Grief’.

PHYSICAL TORTURE
Their cruelties became more intensified when they tortured him physically. An old
woman petted rubbish upon him whenever he passed by her street. Abu Lahab
and Umme Jamil threw thorns and remainings of animals on his ways. Once Uqba
bin Abi Mu’it, came up with the intensities of the slaughtered camel, and stayed
to the side by Holy Prophet (saw) by calling him .Muhammad, as he caught the
opportunity he laid the on the Prophet’s back and shoulder. Prophet (saw)
remained in that condition until Hazrat Fatima (RA) came and removed the filth
from her Father’s back.
On one occasion, Ubqa bin Abi Mu’it saw Prophet (saw) praying; he waited for him
to place his forehead on the ground. He then placed his foot on Prophet’s neck
and pressed down with all his weight until Prophet eyes swelled. Once Prophet
(saw) was praying in Ka’abah, Ubqa bin Abi Mu’it rolled his sheet round the neck
of Prophet (saw) and tried to strangle him. There Hazrat Abu Bakr (RA) secured
Prophet (saw). Whenever Ummayah bin Khalaf saw Prophet (saw), he would
taunt him before the people of Makkah. Similarly, his brother, Ubai bin Khalaf
crumbled a rotten bone and threw it in the face of Prophet (saw). Once Holy
prophet was preaching, Abu Jahal took a stone and cracked prophet’s head which
began to bleed. Once Uqbah attended the preaching of prophet. When his friend
Ubai bin Khalaf came to know about it, he ordered Uqbah to spit on Prophet face
and he shamelessly do it.
Once Utaibah bin Abi Lahab argued with prophet on the matter of preaching and
then laid violent hand on him, tore his shirt and spat on prophet’s face but his
saliva missed prophet’s face. Mohammad (PBUH) here reflected one of the
biggest models of magnanimity and rather than seeking revenge he (PBUH)
forgave his tortures and prayed for them.
Answer:

(b) In today’s world how practical are the reactions of the Prophet’s followers to
these persecutions? [4]
• living in a situation where their family may not want them to practise their faith,
to pray, fast or wear hijab, they can try to conceal their faith and practice it where
they can and in secret.
• if they are being persecuted by the wider community for their beliefs, they
could migrate to a safer place where they would be accepted and allowed to live
in freedom. It is not going to be an easy journey, but the early Muslims did not go
back on their decision.

M/J 2018 (12)

The Prophet’s relationship with the Quraysh changed after he began to receive
revelations. Describe the differences in the way the Quraysh treated him after this
event.[10]
Marking Scheme:
Before prophethood, Muhammad (pbuh) was well thought of and liked. He was
known as ‘Al-Amin’ or the [Link] Quraysh used to consult him in
important matters, trust him with their goods, and look to him for advice. When the
Prophet (pbuh) was younger he was chosen by the Quraysh to settle the dispute of
who should replace the sacred Black Stone to its position at the Ka’ba. After the
revelations, the Quraysh would still keep their belongings with him, but they
would abuse him and tell people not to listen to what he was saying. After
prophethood, the Prophet Muhammad (pbuh) was rejected when he invited the
Quraysh to Islam, especially by his uncle Abu Lahab. He was taunted, mocked and
openly humiliated by different members of the Quraysh. Members of his family
threw entrails of animals on him, and others threw rubbish in his way

Before:
Muhammad (P.B.U.H) led a virtuous life characterized by kindness, patience, and
strong principles. He was known for his honesty and truthfulness, earning him the
titles “Sadiq” (the truthful) and “Ameen” (the trustworthy). Hazrat Sa’ad, his
business partner, attested to this, stating: “I was partner of Mohammad (P.B.U.H)
in business. I always found him very honest in his dealings; he never picked
quarrels, nor made any false statement.” During the annual pilgrimage,
Muhammad (P.B.U.H) took it upon himself to provide water and ensure the
comfort of the pilgrims, demonstrating his fair and honest dealings. His dedication
and integrity were well-known, and Khadijah bint Khuwalid approached him for
work based on her knowledge of his honesty, sending her slave Maysera with him.
Muhammad (P.B.U.H) worked diligently, resulting in significant profits. Upon
their return, Maysera praised him for his integrity, which greatly impressed
Khadijah, leading her to propose marriage to him, an offer he accepted after
consulting with his uncle.
In 605 AD, the Quraish decided to repair the Ka’bah, which had been damaged by
floods. A dispute arose regarding the placement of the Black Stone, with every
tribe eager for the honor. An elder proposed that the first person to enter the
mosque the following morning should act as an arbitrator, and everyone agreed.
Muhammad (P.B.U.H) was the first to arrive, and he graciously accepted the role
of arbiter. He placed the Black Stone in a sheet and instructed the leaders of all
tribes to lift it to the appropriate height, after which he positioned it in place
himself. This action showcased his wisdom and diplomacy, effectively preventing
a potential crisis that could have led to bloodshed.

After:
In 613 AD, after receiving the divine command to openly preach Islam,
Muhammad (P.B.U.H) proclaimed the message on the mount of Safa: “Expound
openly what you are commanded and turn away from those who join false gods
with Allah.” [15:94]. However, he faced immediate rejection from the crowd,
particularly from his uncle Abu Lahab, who cursed him. Following this event,
Muhammad (P.B.U.H) endured significant opposition and persecution, both
physical and mental. Influential figures in Makkah, including Abu Jahl, Abu
Lahab, and Abu Sufyan, became his enemies. As time progressed, the mocking and
rejection turned into outright violence, with rubbish and thorny bushes thrown at
him and verbal abuse hurled in his direction. On one occasion, while he was
prostrating, Abu Jahl placed filth on his back. Additionally, Utba attempted to
strangle him during his prayers at the Kaaba.
The opponents labeled him a madman, a poet, and a magician, even composing
poems against him. Abu Lahab derisively referred to him as “abtar” after the death
of his second son, but Allah comforted Muhammad (P.B.U.H) with Surah al-
Kauthar, asserting that his enemies were “abtar.” “For he who hates you, he will be
cut off.” [108:3]. Abu Lahab also coerced his sons, Utba and Utaiba, to divorce the
Prophet’s daughters Ruqayya and Umm-e-Kalsoom. His wife, Umm-e-Jamil,
would obstruct the Prophet’s path by throwing thorny bushes, and an old woman
once pelted him with rubbish on his way to prayer.
The pagans of Makkah attempted to bribe Muhammad (P.B.U.H) with wealth,
leadership, and promises of marriage to the fairest woman if he would abandon his
preaching of Islam, but he firmly rejected all such offers. They also confronted the
Prophet’s uncle, Abu Talib, threatening him to persuade Muhammad (P.B.U.H) to
cease his activities. For three years, from the 7th to the 10th year of his
prophethood, Muhammad (P.B.U.H) and his family faced a boycott, forcing them
to live in a narrow valley outside Makkah, known as Shib-e-Abu Talib. Despite
these hardships, Muhammad (P.B.U.H) remained steadfast in his mission.

Isra wa Miraj (Night Journey and Ascension)

M/J 2019 (11)

3(a) Describe the events of the Prophet’s night journey and ascension (al-isra wal
miraj). [10]

Mark Scheme:
A comprehensive answer will provide an account of the main events both journey to Jerusalem
and the journey to the heavens, as well as mentioning the names of those the Prophet (pbuh)
met and what he [Link] may include some of the following points. All other relevant
points must be credited. In the year before migration the Prophet (pbuh) was taken on a
journey,“from the sacred mosque to the farthest mosque” (17.1). The Prophet (pbuh) was
woken from his sleep and his heart was washed with zamzam.

• He was then taken on Buraq from Makka to Jerusalem by the angel Jibril. There the Prophet
(pbuh) led all the previous prophets in prayer. He was asked to choose between milk and wine,
and he chose the milk, to which Jibril said, “You have been guided on the fitra”
• After that, Jibril took him to the heavens. He (pbuh) met Adam at the door to heaven, and
thereafter he ascended and met various other prophets (some of whom should be mentioned)
• On the first heaven he met Adam, on the second Isa and Yahya, on the third Yusuf, on the
fourth Idris, on the fifth Harun, on the sixth Musa, and on the seventh Ibrahim
• He was led to the Lote Tree, past which Jibril could not go, and then met with his Lord. He was
given prayers and the last 2 verses of Sura Baqara
• On his way down he met Musa who suggested the Prophet (pbuh) ask God to reduce the
number of prayers given to his people. The Prophet (pbuh) did this several times, then at five,
stopped, saying he was too embarrassed to ask for further reduction. He was shown some of
the inhabitants of Heaven and Hell.
Answers should also mention that this all took place in one night, and when the Prophet told
the people, the Quraysh laughed at him. Abu Bakr believed in the event straight away

Answer:

Isra and Miraj:

(Night Journey and Ascension) occurred on the 27th of Rajab, in the 12th year of prophethood,
around 621 AD. The Prophet (PBUH) was resting in the house of Abu Talib's daughter, Umm
Hani. At midnight, he awoke and made his way to the Kaabah, where he rested at Hijr, a semi-
circular area also called Hateem.

According to a hadith, the Prophet (PBUH) stated, “While I was lying in al-Hateem, suddenly
someone came to me and cut my body open. Then he took out my heart. Then a gold tray full
of beliefs was brought to me and my heart was washed and was filled and then returned to its
original place. Then a white animal which was smaller than a mule and bigger than a donkey
was brought to me (It was Burraq). I was carried on it and Jibrael set out with me.”

Isra:

• By the will of Allah, the Holy Prophet (PBUH) was transported from the Sacred Mosque Masjid
al-Haram in Mecca, to the Farthest Mosque, Masjid al-Aqsa in Jerusalem, all in one night. Along
the way, he was shown signs of Allah and performed prayers at significant locations. This
segment of the journey is known as "Isra," or the "Nightly Journey." The Quran describes this
event as follows:
“Glory to Him who took his servant for a journey by night from the sacred mosque to the
farthest mosque whose precincts We blessed. In order that We might show him some of our
signs; for He is the one who hears and sees.” [17:1]
• Upon arrival at Masjid al-Aqsa, the Prophet (PBUH) tied the animal to the same ring on the
door used by other prophets for their animals. After that all messengers were sent there and
Prophet (PBUH) led them in prayer. Gabriel asked Prophet (PBUH) if he knew who his followers in prayers
were. On inquiry of Prophet (PBUH) he was told that they all were those messengers of Allah who were
sent before him. Gabriel then brought two vessels, one containing wine and the other milk. The
Prophet (PBUH) chose the vessel of milk and drank it. Gabriel said, “Praise be to Allah who
guided you to Al-Fitra (the right path).”

Miraj

• The Prophet (PBUH) once again mounted the Buraq and ascended to the lowest heaven.
There, Jibrael requested the gate to be opened, and after a brief dialogue with the gatekeeper,
entry was granted.

• On the first heaven, the Prophet (PBUH) encountered Prophet Adam, who was seated with a
large group of souls. On his right were the souls destined for Paradise, while on his left were
those bound for Hell. When Adam gazed at the souls on the right, he smiled, but when he
looked to the left, he wept. The Prophet greeted Hazrat Adam. On the second heaven, he met
Prophets Yahya and Isa, on the third, Prophet Yusuf, on the fourth, Prophet Idris, on the fifth,
Prophet Harun, on the sixth, Prophet Musa, and on the seventh, Prophet Ibrahim.
Then he was shown Al-Bayt Al-Ma’moor i.e. Allah’s house where 70,000 angels perform prayers daily and
when they leave they never return to it. Gabriel then accompanied Prophet (PBUH) to the tree named
Sidratul Muntuha (lote tree) stated in Surah Najam verses # 16-18 of Quran,At this point, the angel
Jibrael could no longer continue, as he explained that if he went further, his wings would burn.
• The Prophet (PBUH) ventured ahead alone and eventually entered into the presence of Allah.
During this encounter, the final two verses (285-286) of Surah Baqarah were revealed directly
to him, and Allah promised that major sins would be forgiven for his followers as long as they
did not commit shirk. Initially, fifty daily prayers were commanded, but after the Prophet
(PBUH) repeatedly requested a reduction, following the advice of Prophet Musa (A.S), they
were decreased to five. When further reduction was suggested, the Prophet (PBUH) said, “I
have asked my Lord till I am ashamed to face Him.”

• It is also narrated that during the Miraj, the Prophet (PBUH) encountered Malik, the keeper of
Hell. He was shown both Paradise and Hell, as well as the two rivers of Paradise, one of which
was Kauthar. Initially, fifty prayers were made obligatory for the Muslim community.

Return:

• Upon returning to his home, the lock on his door was still moving as it had been when he left.
When the Prophet (PBUH) recounted this miraculous journey to the Quraish, they mocked him.
However, when he described a trade caravan he had seen on his way back, his truthfulness was
affirmed. When the Makkans asked Hazrat Abu Bakr his opinion on this event, he expressed his
belief, saying, “If he said so, then it is true.” This led to Abu Bakr being honored with the title
Siddique, meaning “testifier to the truth.”

(b) What was the significance of this journey to the Prophet? [4]
The Prophet (pbuh) had been through a period of difficulty and this event made him realise that
God had not left him. It allowed him to see what he, and all Muslims, should be striving for
which gave him renewed strength. He realized his status amongst prophets (as seal of the
prophets), he led them in prayer), and realized the blessings God had given his community (by
giving the five prayers), which gave him renewed hope in his message and he began to work
towards better prospects for him and his community. It was one of the main miracles other
than the Qur’an.

Pledges of Aqaba and other surrounding events

The Pledges of Aqaba were made in the Prophet’s last years in Makka. Outline the
reasons for these pledges and write about the details in them. [10]
O/N 2012

Q3(a): Describe the events surrounding the Pledges of Aqabah and the main
details in them. [10]

Marking Scheme:
Good answers will be able to provide a detailed and concise narrative of events that occurred
between the Prophet and the people of Yathrib.

Answers could talk about the Prophet’s attempts to spread Islam outside Makka without
success. Soon after the events of Ta’if he met six men in Makka, who had come from Yathrib for
the annual pilgrimage. They became Muslim and returned to Makka the following year with
more people (12) who took an oath at Aqaba in 621 which is known as the First Pledge of
Aqaba. Musab bin Umair was sent with them to teach them about Islam.
The following year more people came to take the oath with the prophet (70). They invited the
prophet to come to Yathrib as their leader. The Prophet told Muslims to start migrating.
Initially the six men said they would go back and tell people about the prophet. The first pledge
had details relating to worshipping one God, not stealing, not committing adultery, not killing
their children, not slandering or disobeying the prophet.
The second pledge was to listen and obey the prophet, to spend in plenty as well as scarcity, to
enjoin good and forbid evil, fear no one but Allah, and defend the Prophet if he needs it.

Answer:

After the death of Abu Talib, conditions in Makkah worsened for the Prophet, as his fiercest
adversary, Abu Lahab, became the leader of the Quraish, leaving the Prophet without clan
protection. In response, he decided to travel to Taif to invite the Banu Saqeef tribe to embrace
Islam. He was accompanied by his freed slave and adopted son, Zaid bin Harith. The Prophet
first approached three local tribal chiefs, inviting them to Islam, but they rejected his message
and asked him to leave. He then turned to the common people, which angered the chiefs. They
ordered their slaves and young troublemakers to drive him out by hurling insults and stones.
The Prophet was injured, with blood filling his shoes, and he sought refuge in an orchard. At
that moment, the Angel Jibrail appeared alongside the angel of mountains, offering to destroy
the town. However, the Prophet forgave the people and prayed for their guidance.

After returning to Makkah, the Prophet resumed his preaching, focusing on the pilgrims who
visited the city annually. In Yathrib there were two main tribes, the Aws and the Khazraj. Both were
very powerful, they were always at war with one another, and both worshipped idols. Also in Yathrib
there were many Jews who, unlike the Arab at that time, knew that there was only one God, and
worshipped Him. They had told the Arabs many times that a Prophet would be coming to them.
The time came for the pilgrimage to the Kaabah in 620 AD, and several people from Yathrib were going.
They had heard about the Prophet Muhammad (saw) preaching and thought that must be the Prophet
the Jews had told them about. So they decided to go speak to him during their stay in Makkah.
In 11th year of prophethood, a group from Madinah of 6 men listened and accepted his preaching.
Prophet came across them in a place known as Aqaabah. They embraced Islam, agreed to comeback the
following Hajj, and in the meantime they would preach Islam.
The following year, in 621 AD, twelve individuals, including two from the Aws tribe, met the
Prophet and embraced Islam. They pledged to abandon un-Islamic practices such as theft,
adultery, killing their children, slander, and disobedience to the Prophet, committing instead to
live righteous lives and believe in one God. “We pledge our allegiance to the Messenger
of Allah that we would associate nothing with Allah, that we would neither steal, nor commit
fornication, nor slay our offspring, not utters slanders; and that we would not disobey him in
that which is right.”
This first Pledge of Aqabah, also known as the "Pledge of Women" (Bait e Nisa) because it did
not involve a vow for battle, included a promise to spread Islam in Yathrib. The Prophet sent
Musab bin Umair with them to preach to the city's [Link] stayed there for 9 months and
Islam started to spread rapidly there.

In the thirteenth year of prophethood (622 AD), a delegation of 73 men and 2 women from
Yathrib made the second Pledge of Aqabah. They vowed to support the Prophet, to follow his
guidance, to spend in the cause of Islam whether in abundance or scarcity, to promote good
and forbid evil, and to defend the Prophet, even at the cost of their lives. They also invited the
Prophet to Yathrib, pledging their full support Hazray abbas he asked the yathribites are u going
to Muhammad .Here, Bara bin Malik, a chieftain of Yathrib, took the Prophet’s hand (P.B.U.H)
and swore: “By Him who sent you with the truth, we will protect you as we protect them (our
wives and children). So accept the pledge of our allegiance, O Messenger of Allah, for we are
men of war, possessed arms that have been handed down from father to son.” protection for
the Prophet, declaring their readiness for war if necessary. The Prophet accepted their pledge,
stating, “I am yours and you are mine. Whom you war against, him I war against. Whom you
make peace with, him I make peace with.”

As the Quraish learned of these developments, their persecution of the Muslims intensified.
The Prophet allowed his followers to secretly migrate to Yathrib, and many families left quietly.
Only Hazrat Abu Bakr and Hazrat Ali remained behind.

Not long after the second Pledge of Aqabah, Mut’im, the Nawfal chieftain who had been
protecting the Prophet since the Taif incident, passed away. Without his protection, the
Prophet became vulnerable once again. Abu Jahal devised a plan to kill the Prophet, with the
Quraish council deciding that a representative from each tribe would strike him simultaneously.
Although Abu Lahab, the new leader of Banu Hashim and a staunch enemy of the Prophet, was
not informed of the plot, it was assumed he would accept blood money and resolve the matter
after the assassination.

Allah revealed the plot to the Prophet and instructed him to leave Makkah that night. He asked
Hazrat Ali to sleep in his bed as a decoy and quietly left the house with Abu Bakr, making their
way towards Yathrib.

(b) In your view, why should Muslims provide a safe haven for others? Give
reasons for your answer. [4]
They should provide a safe haven for people who are fleeing persecution, such as those fleeing
the war in Afghanistan / Syria etc. and their governments should provide shelter and basic
facilities for them. It is from the teachings of Islam to care for others and to provide the basic
needs of fellow human beings. Muslims could also provide a safe haven for those who have lost
their families, especially children who are now orphaned, whether it be due to war or famine or
natural disasters. Providing homes and shelter for them would allow them to start a new life
much like Muslims of Makka started a new life due to the invitation of the Madinans. Also, the
Prophet said that the person who looks after an orphan will be with him in paradise.

Migration to Madina
(a) Give a detailed account of the Prophet’s journey from Makka to Madina in
622. [10]

Marking Scheme:
For this answer an account should be given about the events of the actual journey; only brief
mention should be made about events before the Prophet left Makka and his arrival in Madina.

The year is 622; in Makka there was a plot to assassinate the Prophet; Quraysh met at Dar al-
Nadwa; a man from each tribe was sent to kill the Prophet; Jibril came giving the Prophet God’s
permission to migrate; Muslims had already started to migrate; Abu Bakr, ‘AN and the Prophet
were left; the Quraysh came to the Prophet’s house to kill him at night, (8.30); the Prophet told
‘AN to sleep in his bed; the Prophet came out of his house and threw dust at the assassins,
(36.9); Abu Bakr went with him; they took refuge in Cave Thawr; Abu Bakr went in to make sure
it was clean and safe; Abu Bakr’s foot was stung by an insect; they stayed in
the cave three nights; Abu Bakr’s son and daughter visited them; the Quraysh set a price of 100
camels for their capture; some reached the mouth of the cave; the Prophet reassured Abu Bakr;
Suraqa almost caught up with them, but his horse kept stumbling; they stopped in Quba and
stayed there for four days; they established a mosque; ‘ALI caught up with them here; they
arrived in Madina and the people welcomed the Prophet he stayed with Ayyub al-Ansari; his
camel showed them the place to build his mosque.

Answer:
Mut’im, the leader of Banu Nawfal and the Prophet Muhammad’s (P.B.U.H) protector since the
incident at Taif, passed away shortly after the second pledge of Aqabah. With his death, the
Prophet (P.B.U.H) became vulnerable again to the threats of the Quraish. Abu Jahal then
devised a plot to murder him. The Quraish convened in the council hall, Dar-un-Nadwa, where
they decided that one individual from each tribe would join in a coordinated attack to kill the
Prophet (P.B.U.H). Abu Lahab, now the head of Banu Hashim, was unaware of this conspiracy,
but they assumed that, given his opposition to Islam and the Prophet (P.B.U.H), he would
accept blood money and settle the matter afterward.

Allah informed the Prophet (P.B.U.H) of this plot and instructed him to leave Makkah that very
night. The following verse of the Quran relates to this moment: “Remember how the
unbelievers plotted against you, to imprison, kill, or expel you. They plot and Allah plans, and
Allah is the best of planners” (Al-Anfal 8:30).

That night, the Prophet (P.B.U.H) secretly left his home, leaving Ali to sleep in his bed and
return the belongings entrusted to him. As the Prophet (P.B.U.H) departed, he cast dust on the
assassins, rendering them unable to see him while he recited the verseof Surah Yasin:
“And We have put before them a barrier and behind them a barrier and covered them, so they
do not see” (36:9).

The Prophet (P.B.U.H) and Hazrat Abu Bakr embarked on their journey from Makkah during the
night on camels and sought refuge in a cave at Mount Thaur. Hazrat Abu Bakr’s son, Abdullah,
and his freed slave, Amr ibn Fuhayrah, followed with a flock of sheep to conceal their tracks.
Upon entering the cave, Abu Bakr ensured it was safe. At one point, Abu Bakr was stung by a
scorpion or snake after placing his foot in an unsealed hole, yet he remained silent so as not to
disturb the Prophet (P.B.U.H), who was resting in his [Link] Prophet (pbuh) put slaiva and he
was cured.

The following morning, the leaders of Makkah were furious upon discovering Ali in the
Prophet’s bed. They offered a reward of one hundred red camels for the Prophet's capture,
dead or alive. Three days later, some members of the Quraish tracked them to the cave but
stopped when they saw its entrance covered in cobwebs and a pair of wild pigeons nearby.
They reasoned that no one could have entered without disturbing the cobwebs or the birds,
and thus they abandoned their search.

During this time, Hazrat Abu Bakr was anxious that they might be discovered, to which the
Prophet (P.B.U.H) reassured him, saying, “O Abu Bakr, how can you fear for two men whose
companion is Allah Himself.” This event is referenced in the Quran: “For Allah did indeed help
him, when the unbelievers drove him out: he had no more than one companion. They were in
the cave, and he said to his companion, ‘Do not fear, for Allah is with us’” (9:40).

During their stay in the cave, Abdullah, the son of Abu Bakr, brought updates regarding the
activities of the Quraish, while Asma, the daughter of Abu Bakr, delivered food. Amr bin
Fuhayrah, Abu Bakr’s freed slave, tended sheep nearby to provide them with fresh milk and to
cover their tracks. After three days in the cave, the Prophet (P.B.U.H) and Hazrat Abu Bakr set
out for Madinah. They took an unconventional route and were guided by Abdullah bin
Araqueet, who was not yet a Muslim at the time.

On their journey, they stopped at the tents of Aatikah bint Khalf, also known as Umm e Mu’abd.
There, the Prophet (P.B.U.H) milked a frail goat with his blessed hands and drank its milk.

At one point, Suraqa bin Malik, a man from Makkah, almost caught up with them. However, his
horse repeatedly stumbled, preventing him from capturing the Prophet (P.B.U.H). Eventually,
Suraqa abandoned his pursuit and was given a written pledge of protection by the Prophet
(P.B.U.H).

Later, Buraidah Aslami and seventy members of the Banu Aslam tribe accepted Islam.

After six days of travel, the Prophet (P.B.U.H) arrived at Quba, near Yathrib, on 23rd September
622 A.D. He stayed there for fourteen days and during this time helped build the first mosque in
Islam, the Mosque of Quba. Hazrat Ali (R.A) joined him there. As the Prophet (P.B.U.H) made his
way from Quba to Madinah, he offered his first Friday prayer in the quarters of Banu Saleem
and delivered his first Friday sermon.

Meanwhile, the people of Madinah eagerly awaited the arrival of the Prophet (P.B.U.H). The
girls of the Ansar sang in joy to welcome him. On the day he arrived, most of the townspeople
had already returned to their homes, but the first person to see him was a Jew, fulfilling a
prophecy from the Torah. The people of Madinah enthusiastically greeted the Prophet
(P.B.U.H), and children sang upon his arrival. The Prophet (P.B.U.H) stayed at the home of Abu
Ayyub Al-Ansari. His camel, Qaswa, stopped at a plot of land owned by two orphans, Sahil and
Suhail, where the Prophet (P.B.U.H) later established the Masjid an-Nabawi, the Prophet’s
Mosque.

(b) How is the migration of the Prophet like the migration of some Muslims now?
Give reasons for your answer. [4]
• the migration is similar to the migration of some Muslims now, because Muslims now in some
parts of the world are facing persecution and threat of death and are having to find other
places to live; that many Muslims who have migrated were welcomed to the new count.

(b) What was the significance of this journey for the Muslims? [4]
• The importance of migration can be judged from the fact that the Muslim calendar starts
from this event and not from any other incident in the life of the Prophet (P.B.U.H).
• The migration completely altered the prevailing conditions of Arabia, it reshaped the Arab
peninsula socially and politically.
• Muslims before migration used to pray secretly for fear of the unbelievers. As they were weak
and in minority. They became strong enough to stand against injustice and persecutions.
 • Prophet also got the chance to organize his followers into a disciplined community.
• As a result of this event, the first Islamic state was established and the Prophet pbuh became
the head of the state where Prophet’s call received response and continued to grow and
expand.

Life In Madina

First year after Hijra:

Why Madinah was Chosen:

• Close to Makkah
• As they were leaving all their friends and family behind, this was important
• They had already offered him leadership during the time of the second pledge
• People were of mild nature
• They had already accepted Islam
• No priest class
• There would be no pre-fixed beliefs and religious practices
• A safe haven for the Prophet
• Due to the Second Pledge of Aqabah, it had been vowed to protect him from the Quraish
• Allah ordered the Prophet to do so

Arrival:
On the day the messanger of Allah (P.B.U.H) arrived, most of the townspeople had already
returned to their homes, but the first person to see him was a Jew, fulfilling a prophecy from
the Torah. The people of Madinah enthusiastically greeted the Prophet (P.B.U.H), and children
sang upon his arrival. Everybody wanted the Prophet (P.B.U.H) to stay with them but he said
his she camel will decide “ Let it go it’s own way, it is under orders”. His camel, Qaswa,
stopped at a plot of land owned by two orphans, Sahil and Suhail, infront of the home of Abu
Ayyub Al-Ansari where he stayed. He bought the land from orphan boys despite their
inclination to give it for free and Abu Bakar insisted on paying for it and here the Prophet
(P.B.U.H) later established the Masjid an-Nabawi, the Prophet’s Mosque.

Building of Mosque:
• After arriving in Madinah, the Prophet and his companions built a modest mosque
• The Holy Prophet (P.B.U.H) himself worked hard with the companions to complete the building.
This mosque was known as the “Mosque of the Prophet” or Masjid-e-Nabawi. It is referred to
in the Quran in the following words:“There is a mosque whose foundation was laid from the
first day on piety; it is more worthy of thy standing forth (for prayer) therein. In it are men
who love to be purified, and Allah loveth those who make themselves pure.” (9:108)
• It measured 98*115 feet
• It was built from unbaked bricks; the roof was made of mud, date palm leaves, and stones while
the pillars were made of palm trunks
• The Mosque was built for the Prophet’s camel (Qaswa) had stopped
• There were living quarters at the side of it
• The Prophet and his companions lived there
• At first, all the doors were kept open. However, when the Prophet became older, he ordered it
closed for privacy
• One of the quarters was reserved for Bibi Aisha. The Prophet died there and a green dome was
built over it to commemorate the occasion
• “This shall be my home, my place of worship, and my resting place” Prophet Muhammad

Importance of Masjid e Nabwi:

• First place where the Muslims of Madinah could gather for prayer
• The Prophet lived and died there
• The army made decisions there
• Every political decision was taken there
• Place to gather and receive delegations
• First learning institution for Muslims
• The students in were sent as missionaries to preach Islam
• It was a symbol of the Muslims’ newfound freedom
• It showed Islam’s humbleness, as the mosque was very modest and humble

Azan:
After the mosque was built, the Muslims needed a way to call people to congregational prayers.
The Prophet (P.B.U.H) sought advice from his companions. Some suggested using a horn, like
the Jews, while others proposed ringing bells like Christians ringing bells like Christians. A few
even suggested lighting a fire, similar to the fire-worshippers, or beating drums while others
proposed Prophet (P.B.U.H) rejected these ideas because they resembled the customs of non-
believers. Hazrat Umar suggested that the call to prayer be made by human voice. The Prophet
(P.B.U.H) awaited further guidance or a better suggestion. One day, 'Abdullah ibn Zaid came to
him,and said "O Messenager of Allah! I had a beautiful dream last night."The Prophet(pbuh)
asked , "What was the dream you saw?".Zaid answered, "I have seen that a man wearing
green garments taught me the words of the 'Adhan and advised me to call people to prayer
with these words." He then recited the words for the '[Link] words were beautiful and full
of meaning. And Prophet recognized that dream of Abdullah was true and so asked him to
teach these words to Bilal who had a beautiful and loud voice was appointed as Muezzin.

Mawakkhat:

Mawakhat:
• After the construction of Masjid e Nabvi, the Prophet wanted to solidify the connection
between the Muslims of Madinah (Ansaar) and the Muhajireen.
• The Muhajireen were poorer as they had left all their belongings in Madinah while the Ansaar
were much richer
• He wanted them to unite to remove any ill-will. They needed to be equal in wealth
• He called a meeting in the house of Anas bin Malik. 90 people came (45 Ansar, 45 Muhajireen)
• They were paired up as brothers in faith- when one died, the other inherited their property,
making them equal. This was in following with the Prophet’s saying: “A Muslim is a brother of
another Muslim”
• The Ansaar also had to give provisions to the Muhajireen
• This connection was stronger and more distinct than actual brotherhood
• Some notable brothers:
• The Holy Prophet and Hazrat Ali
• Hazrat Abu Bakr and Hazrat Kharja
• Hazrat Umar and Hazrat Usman Ibn Malik
• Hazrat Usman bin Afwan and Hazrat Aws
• Some notable incidents:
• The Muhajireen refused to take anything for free
• Saad bin ar-Rabin was ready to give one of his wives. His brother, Abdur Rehman, did not
accept this
• Once, some Ansar approached the Prophet with the request that their orchards be distributed
equally, but the Prophet instead decided that the yield would be divided equally and the
Muhajir would work alongside the Ansar in them/
• Two Muhajireen were placed in every family so that they could bestow their knowledge to the
Ansaar
• It was reversed in the Battle of Badr when the following Verse was revealed:
• “But kindred by blood are nearer to one another regarding inheritance”

(a)Write about the events of the first year following the Prophet’s arrival in
Madina. [10]

Good answers will be able to provide a detailed and concise narrative of events that occurred
once the prophet arrived in Medina and not the events of his journey

candidates could write about how on arrival from Quba the prophet was greeted joyfully by
the people of Israel with children singing as he arrived as prophet passed through the city many
people requested that he stayed with them but he told them that his she camel would make
the decision they could also mention where the camel stopped and that the prophet purchased
the land where the mosque would be built as well as mentioning that he stayed with the yubel
Ansari villa mosque and his house were being bu He took himself took part in the construction
other points could be that the treaty was made with the Jews and that dansar and mahajan
were made brothers the azan was introduced the city was renamed Medina to Nabi.
excellent answers will expand on these points and give an in-depth narrative

Answer:
When the Messenger of Allah (P.B.U.H) arrived in Madinah, the people had just returned to
their homes. A Jew was the first to see him, thereby fulfilling a prophecy from the Torah. The
people of Madinah welcomed the Messenger of Allah (P.B.U.H) with great enthusiasm. As he
arrived, children sang, and everyone was eager for him to stay with them. They grabbed the
reins of his she-camel, Qaswa, but the Prophet (P.B.U.H) said, “Let it go its own way, it is
under orders.” His camel, Qaswa, stopped at a plot of land owned by two orphans, Sahil and
Suhail, infront of the home of Abu Ayyub Al-Ansari where he stayed. He bought the land from
orphan boys despite their inclination to give it for free and Abu Bakar insisted on paying for it
and here the Prophet (P.B.U.H) later established the Masjid an-Nabawi, the Prophet’s Mosque.

The Prophet (P.B.U.H) personally worked alongside his companions to complete the building.
This mosque, known as "the Mosque of the Prophet" or Masjid-e-Nabawi, is referenced in the
Quran:
“There is a mosque whose foundation was laid from the first day on piety; it is more worthy
of thy standing forth (for prayer) therein. In it are men who love to be purified, and Allah
loveth those who make themselves pure.” (9:108)

After the mosque was built, the Muslims needed a way to call people to congregational prayers.
The Prophet (P.B.U.H) sought advice from his companions. Some suggested using a horn, like
the Jews, while others proposed ringing bells like Christians. A few even suggested lighting a
fire, similar to the fire-worshippers, or beating drums, but the Prophet (P.B.U.H) rejected
these ideas because they resembled the customs of non-believers. Hazrat Umar suggested that
the call to prayer be made by human voice. The Prophet (P.B.U.H) awaited further guidance or
a better suggestion. One day, 'Abdullah ibn Zaid came to him, describing a dream in which he
had been taught the words of the Adhan. Recognizing the dream's truth, the Prophet (P.B.U.H)
instructed 'Abdullah to teach the words of the Adhan to Bilal, who had a strong and melodious
voice. Bilal was then appointed as the first muezzin.

The Muslims of Madinah were divided into two groups: the Muhajirin, who had migrated from
Makkah, and the Ansar, who were natives of Madinah and had offered support to the
emigrants. The Prophet (P.B.U.H) fostered brotherhood between these groups, asking the
Ansar to assist the Muhajirin, which they gladly accepted. The Quran mentions this bond:
“Those who believed and adopted exile, and fought for the faith, with their property and
their persons, in the cause of Allah, as well as those who gave (them) asylum and aid, these
are (all) friends and protectors, one of another.” (8:72)

The enmity between the Aus and Khazraj tribes of Madinah also dissolved, as noted in the
Quran:
“...And remember with gratitude Allah’s favour on you; for you were enemies and He joined
your hearts in love, so that by His grace, you became brothers...” (3:103)

In the suburbs of Madinah, three main Jewish tribes—Banu Qainuqa, Banu Nazir, and Banu
Quraiza—lived in fortified settlements. Once the Prophet (P.B.U.H) had settled in the city, he
gathered both Muslims and Jews for a consultation. They reached an agreement, which granted
the Jews equal rights and freedom to practice their religion without interference from the
Prophet (P.B.U.H) or his followers. The treaty also stated that the Muslims and Jews were allies,
promising mutual support and non-aggression. In case of an attack on Madinah, both groups
would defend the city. The agreement protected their lives and property and established the
Prophet (P.B.U.H) as the head of state. It also allowed Jewish disputes to be settled according to
their own laws from the Torah.
The city's name was changed from Yathrib to Madinat al-Nabi, meaning the City of the
Prophet.

Charter of Madina:

O/N 2019 (11)

4(a) By referring to the Treaty of Madina, describe the relationship between the
Muslims and the non-Muslims when the Prophet (pbuh) first arrived. [10]

M/J 2022
3 (a) Give an account of the tribes living in Madina and the details of the
Constitution of Madina that brought them all together. [10]

Marking Scheme:
A comprehensive answer will provide an account of the people living in Madina, the Prophet’s
interactions with them and the Constitution they agreed [Link] may include some of
the following points. All other relevant points must be credited.

As well as the Aws and Khazraj (most of whom became Muslim) there were some Jewish tribes
living in Madina, namely the Bani Qaynuqa, Nadir and Qurayza. They had been waiting for the
arrival of a prophet, but they had expected him to come from the lineage of Ishaq. There were
also some Christians living [Link] there had been fighting between the tribes, and there was
also the chance that the Quraysh would try to attack the Muslims in Madina, the Prophet tried
to unite the residents of Madina. One way to do this was to create a treaty for the citizens of
Madina, including non-Muslims, about their rights and responsibilities as part of the
community. The non-Muslims had the following rights: equal political and cultural rights,
autonomy and freedom of religion; they would fight with the Muslims against the
enemy of the community and have the same responsibilities in war as [Link] constitution
meant that the rights of all citizens were safeguarded, and initially the relations between the
different groups remained sound. They engaged in commercial dealings with each other
and gave and received help from each other.
Answer:
In 622 A.D., Prophet Muhammad (PBUH) and his followers migrated to Yathrib (later known as
Madinah) after being invited by the Arab tribes of the city. At that time, Yathrib was a diverse
society, home to people of various faiths, including a significant Jewish population. The tribes in
the region were often in conflict, with disputes that had lasted for generations frequently
leading to war. Among the most prominent Arab tribes were the Aws and Khazraj. Many
members of these tribes had embraced Islam and became known collectively as the 'Ansars'
following the migration. For 120 years, these tribes had been engaged in hostilities, culminating
in the Battle of Bu’ath, which was fought near Madinah before the Prophet’s arrival. His
migration played a key role in ending the rivalry between these groups.

Additionally, there were several Jewish tribes residing in Madinah, notably the Banu Qaynuqa,
Banu Nadir, and Banu Qurayza, who had been anticipating the arrival of a prophet, although
they expected him to be from the lineage of Isaac. Christians were also present in the city. The
ongoing chaos in Madinah led the residents to seek peace, prompting them to consider
appointing Abdullah ibn Ubay bin Salool, a prominent tribal leader, as their king. However,
after Prophet Muhammad (PBUH) arrived in Madinah, the situation shifted, and he was instead
asked to lead the emerging city-state due to his reputation for honesty and trustworthiness.

Creation of the Charter:

After taking on a leadership role in Madinah, the Prophet recognized several urgent needs.
These included establishing the rights and responsibilities of both the local residents and the
immigrants from Makkah, forming agreements with non-Muslims, particularly the Jewish
community, to promote peace, and creating a defense plan for the city. There was also a need
to provide resources for the immigrants to earn a living.

The demand for a centralized government to address the instability in Madinah led to the
creation of the Charter of Madinah. This document was divided into two parts: one outlining
the rules for the Muslim immigrants (Muhajirin) and the native Muslims (Ansar), and the
other addressing the rights and responsibilities of the Jewish community in Madinah. The
charter, consisting of 47 clauses, laid the groundwork for a sovereign nation-state where
Muslims, Jews, and Pagans were granted equal rights and responsibilities under a shared
citizenship.

Features of the Charter:

- It granted the Jews equal rights and allowed them complete freedom to practice their faith
without interference from the Prophet (PBUH) or his followers.
- It established an alliance between the Muslims and Jews, stating that they would support each
other.
 - Neither group would act aggressively toward the other.
- In the event of an attack on Madinah, both Muslims and Jews would defend the city together.
- The charter guaranteed the protection of life and property.
- It recognized the Prophet (PBUH) as the leader and head of the state, with the authority to
resolve disputes among the signatories.
- A system of financial aid was established, with communal funds available to tribes in times of
need, such as for paying ransoms or blood money.
- All signatories agreed to commercially boycott the Quraysh of Makkah and to refrain from
offering them any support.

This constitution ensured the protection of the rights of all citizens, and initially, relations
between the various groups were positive. They engaged in trade with one another and
provided mutual assistance when needed.

b) How can Muslims apply the Prophet Muhammad’s example of compassion when
building community relations? [4]
(b) In your opinion, what important lesson(s) can be learned from the Constitution of
Madina by Muslims today? Give reasons to support your answer. [4]
• Muslims can follow the Prophet’s example and have cordial relations with minority groups in
their communities for example minorities living in Pakistan i.e Christians, Hindus and Sikhs etc
• Non-Muslims or other ethnic minorities can be offered religious and social freedom based on
the principles of ‘Charter of Madina’.
• Rights of non muslims can also be guaranteed through law by giving protection to their lives
and properties as well as their places of worship.
• Another important aspect can be discouraging any discrimination against minority groups and
providing them equal opportunities to take active part in communal life.
• lessons learned from the Constitution of Madina must be applied in today’s world such as
entering into agreements with other communities and nations to establish common goals. For
example, sharing resources through economic co-operation agreements or establishing peace.

Importance of Charter:
• It helped the Prophet to make an alliance of the residents of Maddinah regardless of their
religion
• It allowed for an alliance with the stakeholder of the city (important)
• Established Islam as diplomatic
• Ensured peace in the region
• The treaty made sure that Madinah is protected by its citizens
• It established the Holy Prophet as the leader of Makkah
• Showed the importance of blood money
 Second year of Hijrah:

Quraish Hostility:
As the Quraish were jealous of the growing power of Islam, they kept a strict watch on the Muslims
left over in Makkah and persecuted them at every [Link] forged a secret alliance with
Abdullah bin Ubai, the chief of polythiests in Madinah, who had outwardly accepted Islam but was
actually working against Muslims.
Due to this, strict vigilance was kept and security guards were posted at the house of the Prophet
This continued until Allah revealed the following verse in the Quran: ”Allah will protect you from
Mankind” After this, the Prophet (PBUH) told the guards to go away, making it clear that Allah
would protect him

Change of Qiblah:
As the Holy Prophet wanted the Kaabah to be the Qiblah for Muslims, Allah ordered the Qiblah be
changed from Masjid Al Aqsa to Masjid Al Haram
This is partly because the Jews used to tease them as they prayed facing the direction of their
monument despite claiming that Islam was
The Mosque where the Qiblah was changed mid prayer during Zuhr is called Masjid-e-Qiblatain (a
Masjid having two Qiblahs)

Obligation of Fasting:
In this year, it was made obligatory on Muslims to fast during the month of Ramadan in the
following verse:
“O you who believe! Observing As-Sawm is prescribed for you as it was prescribed for those
before you, so that you may become the pious” (Al Baqarah V:183)

Obligation of Zakat:
Zakat was made obligatory on well-off Muslims to financially help their poorer Muslim brothers in
the 2nd year of Hijra

Jihad:
Jihad was made obligatory on Muslims in the following verse during the second year of Hijrah:
“Fight in the Cause of Allah, those who fight you, but do not transgress limits; for Allah loves not
transgressors” (Al Baqarah V:190)
At first, they were only allowed to fight the Quraish and pagan tribes who oppressed them.
Later, they were allowed to fight Jews or Christians who persecuted or harassed them.
However, they were only allowed to defend, not to instigate. If the enemy surrendered and agreed
to pay Jizya, they were not allowed to continue fighting.
Bait ul Maal:
A public treasury was set up in Madinah for welfare and [Link] contributed their taxes and
they were stored in Public treasury known as Bait ul Maal established in 2 nd year of Hijra.
Battle Of Badr:
O/N [2013, 2016, 2019, 2021]

(a) Describe the events of the first battle in Islam, the Battle of Badr. [10]

Marking Scheme:

A comprehensive answer will provide an account of some background information, the main
events in the battle and the outcome. Candidates may include some of the following points. All
other relevant points must be credited.

The battle was fought in 2AH (624). The Prophet (pbuh) and a group of around 300 men set off
to intercept a caravan led by Abu Sufyan. They had 2 horses and 70 camels. Abu Sufyan sent
word to the Quraysh and an army of 1300 men was gathered. Abu Sufyan slipped past the
ambush and sent word to the Quraysh to go back but Abu Jahl insisted they continue; some left
leaving 1000 soldiers. The Prophet (pbuh) consulted his companions and they went to meet the
Quraysh army at Badr. It rained heavily that night. The Muslims camped near a water well. The
next day the battle started and ‘Ali, Hamza and ‘Ubaidah went out to fight and won their duels
(‘Ubaidah became the first martyr after losing his leg). The Makkans saw the Muslims as few in
number while the Quraysh looked few in number to the Muslims. Prophet (pbuh) prayed
continuously for the success of the believers. God sent down angels to help (3:123-125). The
Prophet (pbuh) threw some dust which caused a sandstorm (sura 8:17).Eventually the Makkans
ran off. Abu Jahl was killed. Fourteen Muslims were killed and 70 from the Quraysh while 70
were taken prisoner; the prisoners were treated well, and some paid a ransom for their
freedom, by either paying money or teaching ten people how to read and write. Bilal is said to
have killed his former master.

Answer:

Background:

The Battle of Badr, fought in 624 A.D. (2nd year A.H.), was the first major conflict between the
Muslims of Madinah and the Quraish of Mecca. Tensions had risen after the Prophet
Muhammad (PBUH) had taken control of key trade routes following his migration to Madinah.
The Muslims learned of a Meccan caravan passing close to Madinah and positioned themselves
near the wells of Badr to intercept it. Abu Sufyan, the leader of the caravan, fearing an attack
by the Muslims, quickly sent a messenger to Mecca requesting [Link] Meccans
responded by assembling an army of approximately 1300 men, led by Abu Jahl, to safeguard
the caravan's return to Mecca. Although Abu Sufyan managed to reach Mecca safely by taking a
different route and urged the army to turn back, Abu Jahl and others were determined to
engage the Muslims. As a result, some Meccans Banu Zahara chose to leave, reducing their
force to 1000 men.

Now main answer:

When the Holy Prophet (PBUH) heard about the Meccan army advancing, he consulted
Companions and decided to fight against the Makan army. He immediately raised an army of
Muslims and marched towards [Link] Quraish reached first and already occupied the points
of [Link] more both armies were mismatched as there were 1000 Quriash over
313 muslims who only had 70 camels and 2 horses where as Quriash had 200 horses and 700
camels.

The Muslims initially camped some distance from the wells of Badr (which were already
occupied), where there was also sandy [Link], on the advice of Hubab bin Mundhir, they
took over the most nearby [Link] though they had full control of the water of this well, the
Prophet allowed the enemies to use the water before the battle. Since the sand here was
sandy, they and their possessions started sinking. The camels’ feet also [Link] Prophet spent
the whole night in prayer, prayed the following before the battle:“O Allah! If this small band of
men perish, there will be no one alive to worship. And your faith will be destroyed forever.”
Holy Prophet (PBUH)’s prayer for the Muslims was accepted by Allah that is mentioned in the
Holy Quran which says, “When you sought aid from your Lord, He answered you: I will surely
assist you with a thousand of the angels ranks on ranks.” [8:9]. As a result: Allah let them
sleep soundly the night before the [Link] sent heavy rain, which:Firmed the ground,Filled
small reservoirs as mentioned “He sent down Water for you from heavens to confirm your
feet.”

The battle occurred on the 17th of Ramadan, 2AH (624 AD). Both armies formed ranks early on
Friday morning. The first non-believer to step forward following an exhange of words was Al
Aswad bin Abu Asad, who was swiftly killed by Hamza. Afterward, individual duels ensued in
which 3 Quriash and initially 3 Ansar stepped forward but Quriash rejected to fight them as
they wanted to fight the Makkans so then 3 Muhajrin were sent forward. Hamza defeated
Utba, and Ali killed Waleed bin Utba. Together, they then assisted Ubaida bin Haris in killing
his opponent, Shaiba who died due to the injury. Ubaida became the first martyr of the battle.

Following this, the full-scale battle commenced. As per the Prophet’s (PBUH) instructions, the
Muslims initially launched arrows at the Meccans, then hurled stones, and finally engaged with
swords. During the fighting, Ali killed Abu Sufyan's son Hanzala, and Hazrat Bilal killed his
former master, Umayya bin Khalaf. At the height of the battle, the Prophet (PBUH) threw a
handful of dust towards the enemy, saying, "May your faces be disfigured." This caused a
sandstorm. The Quran describes the event: “It was not you who slew them; it was Allah: when
you thrust (a handful of dust), it was not your act but Allah’s…” (CH 8:V17).
• The Meccans suffered heavy losses and retreated in chaos, leaving behind 70 dead and 70
prisoners. Their leader, Abu Jahl, was injured by two Muslim brothers, Ma'uz and Mu'az, and
later killed by Abdullah bin Masood. Abu Bakr, Abdur Rehman bin Auf, Talha, and others had
formed a protective ring around the Prophet (PBUH). A significant amount of war spoils was
seized and distributed among the Muslims. Among the captives were the Prophet’s uncle
Abbas, Hazrat Ali’s brother Aqeel, and the Prophet’s son-in-law Abul Aas. The Muslims lost
only 14 men in the battle—6 from the Muhajirin and 8 from the [Link] is believed 3000 Angels
helped Muslims but did not actually kill any Quraishi soldiers.

The Holy Prophet (PBUH) astonished many by showing kindness to the captured Meccans. Most
prisoners were released on simple terms. Those who could pay were freed after paying a
ransom, while the literate were released after they had taught ten Muslim children. Poor and
elderly captives were freed without any ransom.

How important was the outcome of this battle for the Prophet (pbuh) and his
followers?Give reasons for your answer. [4]

It was very important because it was the first battle that the Muslims had to fight after the
migration, and so to lose the battle may have led to a loss in confidence and belief, as well as
religious freedom. It also established Prophet’s position as a military commander and the head
of state. Their victory ensured they remained strong in their faith and renewed their hope in
their migration. It also gave them strength in belief that God was with them. There was an
economic benefit to the battle, as the spoils of war allowed a lot of the Muhajirun to become
financially independent.

(b) What can the events of the Battle of Badr teach Muslims? [4]

These events can tell Muslims that no matter what their circumstances they find themselves in,
they should have complete faith in God and that He will help them in their situation. Even if
things seem impossible or difficult, He is the One who can help them. It also helps Muslims
understand that they should keep hope in difficult times, that at times when things seem lost
the outcome can change for the better. They should have confidence in their leader and keep
united, as well as being able to consult with and accept the opinion of others. Muslims should
stay positive in difficult situations and have belief in overcoming difficulties whether it be
exams or illness, etc. There should be good treatment of prisoners of war. There is also the
lesson that education is important as it was used as a ransom to allow prisoners to gain their
freedom.
3rd Year of Hijra:
The Expulsion of Banu Qunaiqah:

The Jews of Banu Qunaiqah continued their harassment and humiliation of Muslims, despite
the Charter and the victory at [Link] Banu Qunaiqah was the first tribe to break the Charter
of Madinah:Once, an Ansari woman went to a Jew’s shop. The shopkeeper molested
[Link] her cries, a passerby Muslim came to her defence and killed the instigator. More
Jews came and then killed him. When the Prophet asked for blood money they denied it and
threatened him.

When they declared war, the Prophet had to fight [Link] Jews shut themselves in their
fortress and the Muslims laid siege to it, which lasted for a [Link] warfare is a battle of
patience. It is ultimately decided when the supplies run out. For fifteen days they camped
outside till the Qunaiqahs’ supplies ran [Link] hard-pressed, they submitted unconditionally,
leaving the terms of peace to be settled by the Holy Prophet [Link] bin Ubai, their
leader, interceded on their behalf, and the Prophet asked them to leave [Link] 700 Jews
of Banu Qunaiqah then left for Syria in Shawwal, 2 AH.

Battle of Uhad:
O/N 2015, M/J 2021

The Battle of Uhud was fought in the year 625. Describe the main events of this
battle. [10]

Mark scheme:

Candidates should give a clear and detailed narrative of the events of the battle, includingnames
of the key figures [Link] battle took place in 3AH (625) in revenge for the Makkan defeat
at Badr; the Makkan army numbered 3000 led by Abu Sufyan, whilst the Muslims were around
1000; shortly before the battle started Abdullah ibn Ubayy deserted the army with 300 of his
people; the Muslimsdecided to meet the Makkan army at Uhud; the Prophet posted 50 archers
on a hill to protect them from being attacked from behind; in the battle Hamza was killed by
Wahshi, who earned his freedom through this act; Khalid bin Walid tried to break the Muslims
from behind three times but the archers held him off; the Muslims were successful in driving back
the Makkans, and started to collect the spoils of war; on seeing this some of the archers left their
post on thehill to join those collecting the spoils; Khalid bin Walid noticed this and used the
opportunity to attack the Muslims from the rear; the Quraysh army on seeing this turned back
and renewed the battle; many Muslims fled; the Prophet was surrounded by nine Madinans, and
only Talha bin Ubaidullah and Sa’d bin Abi Waqqas survived; the Prophet was badly injured;
remaining Muslims were disheartened on hearing the Prophet had been killed; the Prophet and
Muslims retreated to the Uhud mountain; the Makkans mutilated the dead bodies of the
Muslims,including Hind who chewed on the liver of Hamza; the Muslims buried their martyrs and
returned to Madina; around 70 Muslims were killed and 22/37 of the Makkans.

Answer:
After the Battle of Badr, Islam's position in Madinah strengthened, and the city's influence began
to grow. The Quraish viewed Madinah's rise as a direct threat to their political and economic
interests. Additionally, the defeat at Badr left them eager for revenge, as several of their key
leaders as well as family members had been killed. Their prestige and pride was also
[Link] Sufyan, commander of the Quraish forces had pledged that he wouldn’t bath until
he had defeated the muslims, so sought an alliance with the Jewish tribe of Banu Nazir, who
pledged their support. He also hired the poet Kaab bin Ashraf to compose mocking verses about
the Prophet to provoke the Quraish into another war with the Muslims. Another reason for the
conflict was the capture of one of their caravans by Zaid bin Harith, the Prophet's adopted son.

Meetings were held to assemble a strong army to attack Madinah, and eventually, a force of
3,000 men, equipped with 200 horses and 3,000 camels, left Makkah under Abu Sufyan's
[Link] Suyfan’s profits from his trade carvans were invested in this battle. The Prophet
(P.B.U.H) was informed about the approaching Makkan army by his uncle Abbas bin Abdul
Mutalib three days before battle .After consulting his companions, the general opinion was to
confront the enemy outside of Madinah, even though the Prophet (P.B.U.H) had preferred a
different approach. Respecting the majority's decision, the Prophet agreed to meet the enemy
outside with a force of 1000 men.

The Quraish forces set up camp near Mount Uhud, three miles north of Madinah. During the
journey, Abdullah bin Ubbay, the leader of the hypocrites, withdrew with 300 men, claiming the
Prophet (P.B.U.H) had ignored his suggestion to defend the city from within. The Prophet, with
700 remaining men, reached Uhud and set up camp.

To prevent any attack from behind, the Prophet assigned 50 archers under the command of
Abdullah bin Jubair to guard a strategic pass on Mount Uhud, instructing them not to abandon
their position under any circumstances.

16 Quraish women, including Hinda, daughter of Utba, and Umm-e-Hakeem, granddaughter of

Abu Jahl, accompanied the Quraish forces. For the first time, Muslim women such as Aisha, Umm
Salama, and Umm Ammara also participated in the battle.

When the armies faced each other, Abu Sufyan called on the Ansar to leave, stating his conflict
was not with them, but the Muslims stood firm and united. As the battle began, the Muslim
archers launched arrows that caused chaos in the Makkan cavalry led by Khalid bin Waleed.
Talha ibn Abi Talha, the Quraish flag-bearer, stepped forward and challenged the Muslims to
single combat. Hazrat Ali R.A accepted the challenge and killed him, and his brother, who took
the standard next, was slain by Hazrat Hamza R.A.

The battle was intense, with the Makkans retreating and suffering heavy losses. Abu Sufyan
narrowly escaped, and the Muslim forces advanced, breaking through enemy lines and pushing
toward the Quraish camp. Khalid bin Waleed made several attempts to attack the Muslims from
the rear, but the archers managed to repel him each time, leading the Makkans to flee.

However, the Muslim archers, believing the battle was won, 35 abandoned their posts to collect
the spoils of war. Seizing this opportunity, Khalid ibn al-Waleed launched a sudden attack on the
now-exposed Muslim forces.

Panic spread, and despite the Prophet’s (P.B.U.H) calls for calm, many of the Muslim soldiers fled
to the higher ground of Uhud. Some, however, remained and fought, forming a protective barrier
around the Prophet. Only Talha bin Ubaidullah and Sa’d bin Abi Waqqas survived among those
who defended him.

During the confusion, the Holy Prophet fell in a ditch and was badly injured The strap of his
helmet got stuck in his cheek, wounding his face [Link] enemy reached the Prophet’s
location, wounding him in the head and face, and causing him to lose several teeth. Musab bin
Umair, the Muslim standard-bearer, was killed, and due to his resemblance to the Prophet, a
false rumor spread that the Prophet had been slain, further confusing the Muslims.

Despite his injuries, the Prophet (P.B.U.H) stood firm and called his companions to return. Ka'ab
bin Malik confirmed that the Prophet was still alive, rallying the Muslims to rejoin the fight.
Reinforcements soon arrived, and the Prophet was moved to a safer position at the base of the
mountain.

The fighting then became more balanced, as both sides were exhausted. Eventually, the
battle slowed, and each side prepared to withdraw. Before leaving, Abu Sufyan said Well
deeds! Today we have taken revenge of Badr. This for that. War is attended with
alternate success.” To this, Hazrat Umar replied:“No. They are not the same. Our killed
men are housed in Paradise; but yours are in Fire.” He also issued a challenge for a
rematch at Badr the following year, which the Prophet accepted. The Prophet spent the
night pondering over the [Link] feared that the idolaters might try and decide to
invade Madinah again?The next morning, he ordered the Muslim army to march on and
encounter the enemy of Islam?The Muslims marched and encamped at Hamra’ Al-Asad, 8
miles away from MadinahThe Prophet was [Link] the Quraish got to know about the
presence of the Muslims, they deemed it safest to go back to Makkah

By the end of the battle, 63-70 Muslims had been martyred, and while the enemy lost only
22 or 30 of their men. Wahshi al Harb killed Hazra tHamzah with a spear. Hinda mutilated the
corpse and chewed his liver in order to avenge the death of her father, Utba, killed in the Battle
of Badr at the hands of Hamza.

The Holy Quran mentions this battle in these words:“Allah did indeed fulfill His promise to you,
when you, with His permission, were about to destroy your enemy, until you flinched and fell
to disputing about the order and disobeyed it after He brought in sight ( of the spoils) which
you desire. Among you are some who desire this world and some who desire the Hereafter---
.” (3:152)

“Those of you who turned back on the day the two hosts met, --- it was Satan who caused them
to fail,---.” ( 3:155)

(b) Why is it important for Muslims to show obedience to God in difficult

situations? [4]

In difficult times, such as times of war, they should not give up hope of victory or of ease in their
situation, and that they should continue to pray and worship God and carry on doing good deeds,
because God is there for those who ask for help. Or, in times of difficulty such as illness, God is
testing how a person reacts, whether they lose hope and despair, or whether they continue being
steadfast in their faith. Allah says “call on Me and I’ll answer you.”

(b) ‘Success for Muslims depends on their obedience to the Prophet.’ Discuss this
statement in relation to Muslims today. [4]

(b) What lessons might be learned from the outcome of the Battle of Uhud? [4]

The defeat at Uhud occurred due to the fact that the archers did not obey the Prophet’s
command, therefore, Muslims should obey the Prophet.
• The rules and guidance of Islam is based on the Qur’an and also the sunna and so to truly
practise Islam the way of the Prophet has to be followed.
• In battle, Muslims should stick to the rules that the Prophet gave, like not harming the
environment or women and children, and this can give Muslims success as they are following
the commands of God, which they will be rewarded for.
• In their everyday lives Muslims can obey the Prophet’s commands as to how to live their lives,
in terms of prayer, being good to people, etc., and this will make them successful in their lives as
the guidance given is all for their betterment.

Battle of Trench (5AH)

Mark scheme:
Khandaq: Banu Nadir had broken their treaty agreements and planned to kill the Prophet
(pbuh); they planned an attack with the Makkans and other Arab tribes, and gathered an army
of 10 000; the Muslims gathered 3000 men; Salman al-Farsi suggested the Muslims dig trenches
 to keep the army out, wide enough and deep enough not to be crossed; hypocrites in Madina
joined the Makkans; Banu Qurayza did not initially want to break their agreements with
the Prophet, but later were convinced to help the Quraysh; there was little food and water; Jabir
invited the Prophet (pbuh) to eat after slaughtering a sheep, and the prophet fed the whole
army with this one animal; the Quraysh tried to cross the trench, a couple of riders managed to
cross a part that was narrower; ‘AN fought them off; the siege ran into weeks; the Prophet
(pbuh) used strategic skills to create mistrust between the alliances; they eventually gave up
after a storm for three days which prevented them from lighting fires, cooking food and keeping
warm; Banu Qurayza were punished for their treachery by their own laws.

Answer:
• The Banu Nazir Jews conspired to kill the Prophet (PBUH), leading to their expulsion from
Madinah. They resettled in Khyber and sought revenge against the Muslims. A number of
leaders went to the polytheists of Makkah and other tribes, such as The Banu Ghatafan (a
warrior tribe), Banu Asad, Banu Sulaim, and Banu Kinanah and invited them to besiege and
invade [Link] Quraish’s victory at the Battle of Uhud motivated these groups and other
enemies to join forces. The Jews were so rich that they were able and willing to pay Banu
Ghatafan and other tribes to fight, it is due to this alliance that this battle is also known as the
Battle of Ahzaab (confederacy)

This time, they gathered a massive army of 10,000 soldiers under Abu Sufyan’s leadership. The
army consisted of 4,000 well-armed infantry, 3,000 horsemen in full armor, 1,500 camels
carrying provisions, 1,000 camel-mounted soldiers, and several hundred other well-armed
tribesmen. Meanwhile, horsemen from Banu Khuza'a rode out to inform the Prophet of the
incoming army.

Hazrat Salman bin Farsi, an Iranian, suggested that they dig a trench around Madinah.
This was new in Saudi Arabia, where the only two types of warfare were hand-to-hand and
siege [Link] terrain of Madinah was such that to the East and West there were volcanic
mountains and to the south there was a thick mountain that was difficult to navigate.
The only vulnerable side was to the north, where it was decided that a trench would be built.
A trench, five yards deep and wide, was dug, and the Prophet (PBUH) himself worked alongside
the laborers. The Prophet assigned every 10 men 40 feet of land to dig in 20 [Link] Prophet
(P.B.U.H) collected an army of 3000 men.

The allied forces were confident of an easy victory but were stopped in their tracks by the
trench, a strategy unfamiliar to them. The Muslims defended the trench by throwing stones and
arrows, forcing the enemy to maintain their distance. This marked the beginning of a siege on
Madinah, which lasted for 27 days.

With little food and water, Jabir bin Abdullah invited the Prophet (PBUH) to eat, and though
he slaughtered only one sheep, the Prophet fed the entire army with it which was one of the
miracles of the battle. The Quraish tried to cross the trench, and while some riders managed to
breach a narrower part, 'Ali fought them off. During this, Amr bin Abd Wad, a famed Quraish
warrior, challenged the Muslims to a duel. Hazrat Ali accepted Amr was on a horse. He was so
overconfident that he got off it and cut off its [Link] his first attack, its sword penetrated
through Hazrat Ali’s shield, cutting him. Then, Hazrat Ali killed him.

Some hypocrites in the Muslim army, sensing danger, asked the Prophet (PBUH) for permission
to return home, claiming their homes were vulnerable. The Quran addresses this: "Behold! A
party among them said: 'O men of Yathrib! You cannot stand (the attack)! Therefore go back!'
And a band of them ask for leave of Muhammad, saying, 'Truly our houses are bare and
exposed,' though they were not exposed; they intended nothing but to run away.” [33:13].

Initially, Banu Quraiza refused to aid the unbelievers but later broke their treaty with the
Prophet and joined the enemies. This resulted in attacks on Muslims from all sides, giving the
battle its name, the Battle of Ahzab or the Battle of Allies. The Quran describes the situation:
"Behold! They came on you from above you and from below you, and behold! The eyes
became dim and the hearts gaped up to the throats, and you imagined various thoughts
about Allah! In that situation were the Believers tried: they were shaken as by a tremendous
shaking." (33:10-11).

The Prophet (PBUH) used strategy to create mistrust among the enemies by sending Nuaym bin
Mas'ud to sow discord between them.

After a month, the siege wore on. The Arabs, unaccustomed to prolonged wars, ran low on
supplies. Winter brought rain and cold winds, which caused many camels and horses to die from
lack of food and forage. Allah sent a fierce windstorm and His angels to aid the Muslims,
terrifying the enemy. The wind knocked down their tents and cooking equipment, forcing them
to flee in haste, leaving their possessions behind. This marked the end of the Battle of
Ahzab/Trench, a humiliating defeat for the Meccans, breaking their strength permanently. The
Quran recalls this event: "… Remember Allah’s blessing on you when hosts came down on you
(to overwhelm you): but We sent against them a hurricane and forces ye saw not, but Allah
sees all that you do” [33:9].

In the aftermath, Banu Quraiza, the last tribe in Madinah, betrayed the Muslims during the
Battle of the Trench. They conspired with the Quraish and planned to attack the Muslims from
behind. A siege was laid on their fortresses for 25 days. As punishment for their betrayal, as
decided by Saad bin Mu’adh, around 600-700 men of Banu Quraiza were executed, and their
women and children were sold into slavery. The Quran refers to this incident: "And those of the
people of the book who aided them- Allah did take them down from their strongholds and
cast terror into their hearts, (so that) some ye slew, and some you made prisoners. And He
made you heirs of their lands, their houses and their goods----” [33:26-27].

Importance:
Jews in Madinah were [Link] though no bitter fighting was recorded, it was one of the
most decisive battles in early Islam, and proved beyond a shadow of doubt that there were no
longer any forces that could destroy Islam This was the last battle between Quraish and the
Muslims.A new way of fighting – trench warfare, was introduced to Saudi Arabia.

Treaty of Hudaybia: (6AH)

O/N 2019 (12)

(a) Write about the events related to the signing of the Treaty of Hudaybiyya
and the main terms in it. [10]

Marking Scheme:

A comprehensive answer will provide an account of some key events that led to the treaty, the
main terms of the treaty as well as the main figures [Link] may include some of
the following points. All other relevant points must be credited.

The Prophet (pbuh) had a dream where he entered Makka and did tawaf around the Ka’ba. In
628,Muhammad (pbuh) and a group of 1400 Muslims marched peacefully towards Makka, in an
attempt to perform [Link] Muslims had left Madina in a state of ihram, so were prohibited
from fighting. The groupcamped outside of Makka, and the Prophet (pbuh) tried to negotiate
entry to the Ka’ba with the Quraish, through intermediaries. The Quraysh were unwilling to let
the Prophet (pbuh) enter.‘Uthman was sent to negotiate but was not allowed to [Link] al-
Ridwan influenced the Quraysh into negotiating a treaty. They sent Suhayl ibn ‘Amr to make
this peace treaty with the Muslims, whereby the Muslims would go back to Madina and not
return for the pilgrimage until the next [Link] treaty was for ten years; each party was to be
secure from the other; if a person from the Quraysh was to migrate to Madina he would be
sent back to Makka; however if a person from the Prophet’s side went to the Quraysh they did
not have to hand him back; the Muslims were to go back to Madina without performing umrah
and return the next year for three days.‘Umar asked why the Muslims were demeaning their
religion and was reassured by Abu Bakr and the Prophet (pbuh). ‘Ali was chosen to write the
treaty. When the Prophet (pbuh) asked him to write ‘In the name of Allah, the merciful, the
compassionate’ or that the Prophet (pbuh) was the ‘Messenger of Allah,’ Suhayl objected and
instead the Prophet (pbuh) erased it and had ‘Ali write, In your name, O God’ and ‘Muhammad
(pbuh), son of ‘Abd Allah’, to which the Muslims [Link] the treaty was made, Abu
Jandal came to the Prophet (pbuh) asking to be freed, but the Prophet (pbuh) kept to the terms
of the treaty and told him to be [Link] Khuza’a tribe made a pact with the Muslims and
the Banu Bakr made a pact with the [Link] they completed the document, the Prophet
(pbuh) asked the Muslims to sacrifice their animals and shave their [Link] shaving their
heads and sacrificing their animals, the companions did not initially do as the Prophet (pbuh)
said, to which his wife advised him to lead by example, after which he did it and the
companions [Link] Prophet (pbuh) said that Muslims had been victorious and was
supported in this by new revelation: ‘Verily we have granted thee a manifest victory’ (48:1)
Answer:

Reasons:

The Prophet saw a dream to visit Kaabah and decided to perform Umra. The Quran says, “Truly
did Allah fulfil the vision for His Messenger: ye shall enter the Sacred Mosque, if Allah wills,
with minds secure, and without fear.” (48:27) About 1400 unarmed Muslims, clad in two
sheets of unsewn cloth, departed for Mecca in 628 A.D. / 6 A.H.

Background:

They Quraish saw them approaching and gathered a force of 2000 men led by Khalid bin Walid
despite the please of Budail, the chief of [Link] they approached Makka, at Zi Hulaifa,
they donned their [Link] then told the Prophet of the army. Due to this, they camped
outside of Makkah in the plains of Al-Hudabiyah, where the Prophet’s camel had stopped and
refused to go any further and Makkans weren’t allowing them to [Link], there was a dry
well. After the Prophet offered a prayer, it started producing water again

At this point, the Quraish were unwilling to negotiate with the Muslims. Two messangers were
sent one after the other but were [Link] Quraish then sent a detachment to kill Muslims,
but it was captured and released after the Prophet forbade spilling of blood in this Holy month.
Next, Hazrat Usman bin Affan was [Link] offered him the allowance to perform Umrah, but
he refused to perform it without his [Link] told them that they were there to perform
Umrah and not to fight, but would fight if they had [Link] stayed for a few days while the
Quraish considered their [Link] Hazrat Usman did not return, a false rumour spread
that he had been killed.

After hearing this, the Prophet called his companions to take a pledge on his hand to lay down
their lives for the sake of Islam and avenge the blood of Hazrat Usman. The Quran says, “Allah
indeed was pleased with the believers, when the swore allegiance to you under the tree and
He knew what was in their hearts, so he sent down peace on them and rewarded them with
clear victory.” [48:18]?As this oath was taken for God’s pleasure under a tree, it is known as
‘Bait-e-Rizwan’. Apprehended by this, the Quraish sent the messengers including Hazrat Usman
[Link] also influenced the Quraish into negotiating a treaty. They sent Sohail bin Amr to
negotiate a peace treaty.

Terms of the treaty:

1. Muslims would return to Madinah that year without performing Umrah.

2. They would be permitted to come for Pilgrimage next year but would stay only for three
days in Makkah.
3. If a Quraish from Makkah should join the Muslims without permission from his guardians,
he would be sent back to Makkah. But if a Muslim from Madinah went to Makkah he would
not be sent back.
4. There would be no fighting for ten years.
5. Muslims would be allowed to visit Makkah and Makkans would be allowed to go to Syria
through Muslim area and their trade caravans would not be attacked by the Muslims.
6. Any of the Arab tribes might enter into treaty or alliance with either Muslims or Quraish.
7. It was also decided that they would not fight against the allies of each other.

Signing of treaty:

It seemed that the terms of the treaty were not in favor of the Muslims, which caused
dissatisfaction among many, including Hazrat Umar. Umar questioned why the Muslims were
compromising their faith, but both Abu Bakr and the Prophet reassured him.

Ali was appointed to write the treaty. When the Prophet instructed him to begin with "In the
name of Allah, the Merciful, the Compassionate" and to state that the Prophet was the
Messenger of Allah, Suhail objected. In response, the Prophet erased it and had Ali write "In
Your name, O God" and "Muhammad, son of Abdullah," to whom the muslims protested.

At that moment, Suhail bin Amr’s son, Abu Jandal, sought the Prophet's help for his release,
but the Prophet, adhering to the treaty’s terms, urged him to remain patient and sent him back

. After the treaty was finalized, the Prophet (pbuh) instructed the Muslims to sacrifice their
animals and shave their heads. Initially, they hesitated, but after the Prophet, following his wife
Umm Salama's advice, set the example, the companions followed [Link] Prophet proclaimed
that the Muslims had achieved victory, a statement supported by a new revelation: “Verily, We
have granted you a clear victory” (48:1).

Additionally, the Khuza’a tribe formed an alliance with the Muslims, while the Banu Bakr allied
with the Quraish.

From this event, what can Muslims learn about the importance of keeping their
word? [4]

The Prophet kept his word to the Quraysh for the duration of the treaty. Even before the treaty
was finished being written, he sent Abu Jandal back to the Quraysh, on account of an
agreement having been made verbally. This shows the importance of promising to do
something, then fulfilling that action, even if it has not been put into writing. As all actions and
agreements are recorded by angels, God knows what has been promised and by fulfilling
promises, no matter how hard it is, then God will reward you [Link], e.g. politicians
should not go back on the things they promise when they want to be elected, or people should
not take back something that they have promised to give a friend.
Expedition of Khyber:
Mark scheme:

Khaybar: it was fought in 628 (7AH) against the Jews who had broken their agreements with the
Muslims; the Muslim army of 1400 caught the city by surprise; ‘Ali was given the banner to
carry; the Muslims attacked the first fort of Naim; there were numerous strongholds and the
Muslims took over all of them; ‘Ali is said to have moved a heavy door by himself; the Jewish
leader was killed; the Jews requested they stay in the oasis and in return give half their produce
to the Muslims; the battle strengthened the Muslims and the Prophet’s leadership.

Answer:

The Jewish tribes saw the Treaty of Hudaibyah as sign of weakness, due to which they started
instigating the Muslims,The envoys for peace were all turned [Link] raiding of pasture by
Banu [Link] Ghatfan raided the pasture, they captured Abu Dharr and his wife (whom
they killed), who were tending to the Prophet’s pastures. The Prophet heard about Jewish
gatherings at Khyber, where they were plundering caravans, due to which he decided to go for
a preemptive strike to prevent jews chances of expedition on Madina. He set out with 1600
believers in the month of Muharram of 7 A.H/628AD and reached Khyber in 3 days.

When they arrived, they camped out for the night near [Link] Jews were not aware of this.
In the morning, when they proceeded after Fajr, the 20,000 Jews realised and rushed to their
forts. There were 6 big forts, Al Qamus being the biggest [Link] the Prophet did not want a long
siege, he immediately attacked and captured the fotresses, all forts were captured but Al Qamus
whose leader was the all known Mahrab the strongest [Link] a few failed attempts to capture
it, the Muslims were getting disheartened. Thus, he announced that, the next day, he would give
the Alam to someone blessed by Allah.“Tomorrow I will give the standard to a man who
loves Allah and His Prophet and Allah and His Prophet love him.”

The next morning, everyone gathered around the [Link] announced that Hazrat Ali would
lead the army. He had developed an eyesore, which went away when the Prophet (PBUH)
applied his spit to [Link] they went to battle, the Jew’s strongest warrior, Mahrab, came out to
meet [Link] killing Mahrab with a blow to the head, he used the door as a bridge across the
[Link] Jews then gave up – if their greatest warrior had been defeated with such ease, they
knew they held no chance Hazrat Ali then proceeded to singlehandedly open the gate which it
took 40-50 men to [Link] Ali incident)It was after this that he was given the title
‘Asadullah’ (lion of Allah)

The Jews, realizing their fate, signed a peace treaty that they would be allowed to live in their
lands if they gave up half their yield as Jizya They did not take over the lands of the Jews as they
did not know how to farm. Thus, it was better to let the Jews, who had experience, cultivate
crops, and to take some of their [Link] did not take women as slaves, [Link] also ordered
Muslim soldiers to go back to Madinah and told a few people to watch over the financial affairs
Letters to Kings and Emperors:
These letters were sent in order to establish himself as the leader of a state, thus enhancing his
power and prestige.

• To make alliances.
• Moreover, these letters were sent to secure their borders.
• It is very important to have positive relations with your neighbours in order to prevent those who have
easy access to your land from attacking.
• These letters were also sent to spread Islam and to open up new trade route and partners.
• Due to the Treaty of Hudaibiya, there was no war for 10 years. Thus, after his return to Madinah he
prepared ambassadors to rulers of Arabia

Letters:

Ambassador Ruler
Amr bin Umaiyyahh Negus, King of Abyssinia
Hazrat Hatib Muqawqis, King of Egypt
Abdullah bin Huzaifah Chosroes, King of Persi
Dihyah Kalbi Heracleus, Emperor of Byzantine
Ala bin Hadrami Munzir bin Sawa, Governor of Bahrain
Sarlit bin Umar Hudhah, Chief of Yamamah
Hazrat Shuja Haris Ghassani, King of Damascus
Amr bin as Sahmi Jaifer and his brother Abd, the Rulers of Oman

• They were sealed with a ring of silver with the words “Muhammad Rasulullah” engraved on it
• The wordings of the letters were extremely similar

Battle of Mutah
CAUSES
During the process of sending letters to the Kings, the Prophet (PBUH) had sent Hazrat Harith bin
Umair carrying a letter to the ruler of Basra. He (RZ) was intercepted & killed by Shurahbil bin Amr
Ghassani, the Roman governor of Al-Balqa and a close ally of Heraclius, Caesar of Roman Empire.
In response to this aggression, in 629 A.D / 8 A.H Mohammad (PBUH) dispatched an army of 3000
under Hazrat Zaid bin Harith (RZ) to teach Shurahbil a lesson and to tell all such rulers that Muslims
were now a force to be reckoned which could not be dealt in an insulting manner.
EVENTS
Mohammad (PBUH) knew that Muslims had to confront Romans not any weak tribe, so he explained if
Hazrat Zaid bin Harith (RZ) were to die, then the command be taken over by HazratJaffer (RZ) and in
case he too dies, then Hazrat Abdullah bin Rawahah (RZ) should lead the troops.
He (PBUH) instructed to invite the people towards Islam on reaching near the scene of Al-Harith’s
murder. It they agree then no war would follow else fighting them would be the only alternative left.
He (PBUH) also instructed them to fight for Allah, forbade killing of children, woman, old and hermit
(loner), and forbade hiding or stealing of booty, cutting of trees and demolishing of homes.
Heraclius sent 100,000 troops with another 100,000 from Arabian tribes allied to the Byzantines.
The situation demanded some consideration. So the Muslims spent two nights at ma’an pondering
what to do. Many of the Sahaba were of the view that since the state of affairs was unforeseen, they
should ask Rasulullah (S.A.W) advice and assistance. Many of the army were of the same opinion but
Hazrat Abdullah bin Rawaha gave an inspiring speech that boosted the morale of the people. Then
people went forward until the forces met in Mutah.
Muslim forces reached Mutah and offered the enemy to accept Islam but they chose to fight.
As Muslim army mismatched the Romans 200,000 army, all the three commanders of Muslims died
one after another; Hazrat Zaid bin Harith (RZ) fought with his full strength and bravery until he fell
fatally stabbed.
HazratJaffer (RZ) then took the banner and did a courageous job. Dismounting on the horse he
resumed lighting until his right hand was cut off, he seized the banner with his left hand until this too
was cut, he then held onto the banner with both arms until Byzantine soldier cut him in two pieces.
He had fifty wounds in his body ‘none of them in the back. Hazrat Abdullah bin Rawahah proceeded to
hold the banner & fought bravely until he was killed while reciting enthusiastic verses.
The fallen flag was picked immediately by Hadhrat Thabit bin Aqram. He shouted out , “Decide on a
leader among you”
Muslims chose Hazrat Khalid bin Walid (RZ) unanimously as their leader. It is reported Hazrat Khalid
(RZ) used nine swords that broke while he was fighting courageously. Realizing the grave situation,
Hazrat Khalid (RZ) showed his skills as a strategist; he reshuffled the right and left wings of the Muslim
army and brought the rear division to the front in order to cast fear in enemy’s heart by misleading
them that fresh forces had arrived to for fighting them.
While fighting random clashes with the enemy, the Muslim forces also retreated gradually in an
organized manner. The Byzantines thought they were being entrapped in the heart of desert so they
decided to stop pursuing Muslim army. Thus, Muslim army managed to retreat back to Madinah.
The Muslin’s didn’t avenge Harith (RZ)’s murder but they proved to be a force to be reckoned with.

OUTCOMES

Only two Muslims were martyred and number of killed enemies was numerous.

Conquest of Makkah
O/N 2020 (11)

(a)The Prophet (pbuh) conquered Makka in 630. Write an account of the main
events of the Conquest.[10]

Mark scheme:

Answers may include some of the following ideas, but all valid material must be credited.

The Quraysh had broken the terms of the Treaty of Hudaybiyya, by attacking Banu Khuza’ah
who had allied with the Muslims. The Prophet (pbuh) began preparations for battle. Realising
the seriousness of the situation, the Quraysh sent Abu Sufyan to ensure the treaty was intact,
but he was unsuccessful. After completing his preparations for war, the Prophet (pbuh) set out
with 10 000 soldiers in the year 8AH for the conquest of Makka. The Prophet’s army stopped
outside Makka and it was here that Abu Sufyan became Muslim and his house was made a
place of safety. Abu Sufyan returned to Makka and warned the Quraysh not to resist the
Muslim army; most put down their arms, but a few (Safwan, Ikrimah, Suhayl) swore to block the
Muslim army from entering Makka. The Prophet (pbuh) marched into Makka, there were four
groups, one led by Khalid ibn Walid, that faced resistance leading to some deaths. Upon the
conquest of Makka, the Prophet (pbuh) granted amnesty to anyone seeking refuge in Abu
Sufyan’s house, in the Ka’ba or who remain in their houses. The Prophet (pbuh) knocked down
the 360 idols in the Ka’ba while reciting the verse from the Quran: “And say: ‘The truth has
come, and falsehood has vanished away; surely falsehood is ever certain to vanish.’” Some
candidates may refer to declaration of abolition of pre-Islamic traditions. The Prophet (pbuh)
asked the Makkans gathered outside Kaba how he should treat them, and they responded by
saying that he was a noble brother and nephew. He said: ‘No reproach on you this day, go your
way, for you are freed ones.’ The keys to the Ka’ba were given to ‘Uthman ibn Talha, and at the
time of prayer, Bilal ascended the Ka’ba and gave the adhan. The Prophet (pbuh) forgave the
Makkans apart from nine people. Wahshi and Hind were amongst those forgiven.

Answer:

According to the treaty of Hudaibyah, the Arab tribes were given the option to join either the
Muslims or the [Link] Bakr joined the Quraish and Khuzaa joined the Holy Prophet.
Thus, they lived in peace for some time, but the Quraish incited Banu Bakr and their allies to
attack the Khuzaah tribe at [Link] the battle, they covered their faces to prevent the
Muslims from knowing that the Quraish were supporting them Khuza, took refuge in the
Kaabah. Despite this, the Quraish attacked so Chief of Khuzaa along with other 40 men came to
Madinah and told The Holy Prophet who was enraged, and sent them a letter with the
following clauses:
[Link] pay blood money to the victims
[Link] terminate their alliance with Banu Bakr
[Link] consider the Treaty of Hudaibyah broken
Makkans opted for 3rd option Qarta but realized their mistake so Abu Sufyan went to the
Prophet to try to patch things up. First, he went to his daughter, the wife of the Prophet –
Umm-e-Habiba
But she refused to help followed by [Link] Bakar, Umar, Usman and [Link] he announced
peace and protection in Prophet’s Mosque but the Prophet (P.B.U.H) rejected.

The Muslims organised 10,000 soldiers, He left Madinah on 10th Ramadan in 610 AD/8 A.H
in complete secrecy and gave the impression that he was preparing to battle the Romans
On the way, he met Hazrat Abbas, who embraced Islam,He also met his [Link] camped at
Mar Al-Zahran and used psychological warfare by asking all 10,000 warriors to spread out in
the area and light a fire outside each camp, When Makkans saw such a large army and fire all
around them, they were all terrified so,Abu Sufyan came to survey the situation. He was
recognized and brought to the camp, where he converted to [Link] wanted to kill him.

Before entering Makkah, he announced that whoever took refuge in Abu Sufyan’s house would
be forgiven,Those who seeked refuge in the house of Kaabah would be forgiven, Those who
closed their doors would be forgiven, Those who laid down their weapons would be forgiven
,Those who embraced Islam would be forgiven.

The Prophet (pbuh) commanded his army to avoid violence unless attacked. He forbade
harming women, children, and the elderly. The army was divided into four groups, each
assigned to capture a specific part of the city. The Muslims entered peacefully, with the
exception of Khalid bin Waleed’s column, which was met with resistance. In the ensuing clash,
13 Quraish fighters were killed, and two Muslims attained martyrdom.

The Prophet (pbuh) entered the Ka'bah, performed Tawaf (circumambulation), prayed, and
then removed the 360 idols inside. As he destroyed the idols, he recited the verse from the
Quran, "And say, 'Truth has come, and falsehood has vanished. Indeed, falsehood is bound to
perish.'" (Al-Isra 17:81). Hazrat Bilal was made to pronounce Azaan and The key of the Kaabah
was given to Hazrat Usman bin Talha

The Prophet (pbuh) declared a general amnesty for all of Makkah. He gathered the Quraish
near Mount Safa and delivered a sermon. He asked them, "O people of Quraish, what do you
think I will do with you?" They replied, "We expect you to treat us well, noble brother, son of
a noble brother." The Prophet (pbuh) responded by quoting Prophet Yusuf (Joseph): "There is
no reproach against you today;Allah will forgive. He is the Most Merciful and the most
compassionate” (Yusuf 12:92). He then set them free, showing immense mercy and
forgiveness, even towards his personal enemies, such as Hind and Wahshi. Abu Jahl's son,
Ikrimah, was also forgiven.

Impressed by the Prophet’s (pbuh) clemency, many of the Quraish embraced Islam. The Quran
describes the event, saying, "When the victory of Allah has come and the conquest, and you
see the people entering into the religion of Allah in multitudes..." (Al-Nasr 110:1-2). The
Prophet (pbuh) stayed in Makkah for about 19 days to arrange its administration.

(b) Why was it important for the Prophet (pbuh) to offer refuge to the
Makkans?[4]
• it was important to avoid bloodshed. Everyone was given a chance to become Muslim or ask
for
forgiveness for what they had done in the past to the Prophet (pbuh) and the Muslims.
• It was also important to show that there was no ill-feeling towards the Makkans who had
fought
against the Prophet (pbuh) for many years, showing the forgiveness and mercy of God.

Battle of Hunain:
After the conquest of Makkah, the Arabs and other tribes were astonished by the swift victory
of the Muslims. However, not all tribes had accepted Islam, and the tribes of Banu Saqif from
Ta’if, along with the warrior tribe of Banu Hawazin, remained enemies of the Muslims. Malik
bin Awf, the leader of these tribes, decided to launch an attack on the Muslims. He gathered an
allied force of 20,000 men and told them to bring their families, cattle along with them and
stationed them in the hills of Awtas, southeast of Makkah. The Banu Hawazin and Banu Saqif
encamped in the valley of Hunain and positioned their archers to ambush the Muslim army as it
passed through the valley.

The Muslim army, consisting of 12,000 men—2,000 of whom were newly converted Makkans
set out confidently on this campaign. Their large numbers filled them with overconfidence, and
some Muslims even boasted that they would not be defeated. This attitude displeased Allah, as
mentioned in the Quran: “Indeed, Allah has given you victory on many battlefields, but on
the day of Hunain, your large numbers made you feel proud, but it did not benefit you. The
earth, despite its vastness, seemed tight for you, and you turned away in retreat. Then Allah
sent down His calmness upon His Messenger and the believers, and sent forces (angels) you
did not see, and punished the disbelievers."(Surah Al-Tauba 9:25-26)

As the Muslim forces advanced, they were met by a heavy barrage of arrows from the enemy,
and a frontal attack by the Banu Hawazin. This fierce assault caused the Muslim army to retreat
in disarray, with many soldiers fleeing the battlefield. However, a small group remained
steadfast with the Prophet Muhammad (pbuh). At this critical moment, the Prophet (pbuh)
called out to his companions. [Link] also called out as he had a loud voice “Truly, I am the
Prophet; I am the grandson of Abdul-Muttalib." These words inspired the fleeing Muslims to
regroup. They responded by shouting, "Labbaik! Labbaik!" ("Here we are at your service!"),
dismounting from their horses and camels, and charging back into battle with renewed vigor.
Both armies fought fiercely, and during the heat of the battle, the Prophet (pbuh) threw a
handful of dust at the enemy, saying, “May your faces be disfigured." The enemy’s vision
became blurred as dust filled their eyes, and they retreated in confusion. The Banu Hawazin
and Banu Saqif fled, abandoning their women, children, and livestock. This ultimately led to the
Muslims capturing a vast amount of war spoils, including 24,000 camels, 40,000 sheep, and
40,000 ounces of silver. Seventy men from Banu Saqif were killed, and 6,000 prisoners were
taken.

Siege of Taif

The prisoners were sent to the valley of Jiranah while the Prophet (pbuh) pursued the fleeing enemy.
Following the battle, the Prophet (pbuh) laid siege to Taif, and after some time, the people of Taif
embraced Islam. In an act of generosity, the Prophet (pbuh) released the prisoners and returned the
captured spoils of war. This marked the fulfillment of the Prophet's prayer for the people of Taif, which
Allah granted, leading to their eventual acceptance of Islam.

Importance:

The Muslims learned the importance of [Link] importance of the Prophet over [Link]
Muslims were reminded not to be [Link] faith of the new converts was
strengthened by battlefield experience . There were also Financial benefits

Battle of Tabuk

Mark scheme:Tabuk: took place in 9 AH; the Byzantines were wary of the growing Muslim
power and wanted to defeat them before they became too big or powerful to conquer; the
Nabateans brought news to Madina of a big and powerful army that Heraclius was preparing;
the Prophet (pbuh) made a decision to go to war and meet [Link] on their border;
‘Uthman gave a lot of his wealth for the campaign and AN was left behind to look after his
family; they marched to Tabuk with 30000 men; they faced many hardships on the way and had
little water; once at Tabuk they stayed some days, but the Byzantine army did not arrive; the
Prophet (pbuh) made treaties with some of the tribes on the border; on return to Madina the
Muslims’ reputation as a powerful force reached far and wide, and many delegations came to
visit him after this event.

Answer:

The relationship between Muslims and Christians had been tense since the Battle of Mutah.
The Byzantines feared the rising power of Arabia and the spread of Islam. Emperor Heraclius
gathered a large army to attack Madina. When the Prophet (P.B.U.H) learned about these
preparations through the Nabateans , he called for jihad.

The timing of the expedition was difficult, as Arabia was experiencing drought and famine, and
the summer heat was [Link] Arab tribes were hesitant to fight the powerful Byzantines,
especially given the long journey through a barren desert. Additionally, the Hypocrites, led by
Abdullah bin Ubay, spread fear and dissatisfaction among the Muslims. They made excuses to
avoid joining the Prophet (P.B.U.H), claiming fear of both the enemy and the intense heat. Allah
said of them, “Those who were left behind rejoiced in staying behind the Messenger of Allah
and were against struggling with their possessions and their selves in the way of Allah. They
said go not forth in the heat, say the fire of hell is hotter, did they but understand” (9:81).

The Prophet (P.B.U.H) called for donations and charity to support the expedition. The Muslims
responded generously—Abu Bakr R.A gave all his belongings, Umar donated half his wealth,
and Uthman contributed 900 camels, 100 horses, and 1000 gold dinars. Women donated their
jewelry. H. Hazrat was left behind and he became [Link] this occasion, the Prophet (P.B.U.H)
appointed Hazrat Ali as his deputy in Madina and said, “You are to me as Haroon was to Musa
(A.S) except there will be no Prophet after me.”
30,000 Muslims set out in Rajab [Link] had little [Link], upon complaints from the
believers, the Holy Prophet prayed for rain and received [Link] journey to the battle was
extremely long – the Roman army was gathering near the Syrian border at [Link] they
reached after 7 days, they waited for 20 days. The Romans, seeing 30,000 Muslims, were
extremely scared and so their army dispersed in the towns and went [Link] twenty days
were very fruitful for Islam. Many tribes around that area left the Romans and joined the
commonwealth of Islam. Prophet guaranteed them the safety of their caravans and in return
they agreed to pay Jizyah.

There was conspiracy to kill the Messenger (P.B.U.H) by the Hypocrites.A group of twelve
Hypocrites conspired to kill the Messenger (P.B.U.H) by attempting to make his mule stumble
near a valley so that he would fall and die. Hudaifah bin Yaman and Abu Qatadah noticed the
danger and Hudaifah quickly took control of the mule’s reins. The Hypocrites tried to startle the
mule while the Prophet (P.B.U.H) passed along a mountain road, but Allah said of them, “They
swear by Allah that they said nothing (evil) but indeed they uttered disrespect and they did it
after accepting Islam and they meditated a plot which they were unable to carry out.” (9:74).

This was the last military expedition in which the Prophet (P.B.U.H) participated.

(b) The Battle of Tabuk became a mission of peace instead of war. What can
Muslims learn from this? [4]
The Prophet (pbuh) had set off to fight the Byzantines. They did not show, and so there was no
war. The Prophet (pbuh) made treaties with people along the border. Some lessons Muslims
can learn could be:
• Muslims should favour peace over fighting
• Muslims should fight in defence just as the Prophet (pbuh) did, preferring to make peace with
those in neighbouring regions
• Showing unity could help remove the need to fight.

Final year of Prophets Life:

M/J 2019 (22)

(a) Write about the events of the final year of the Prophet’s life. [10]
Mark Scheme:
Candidates may include some of the following points. All other relevant points must be
credited.

The Prophet received many delegations in the final year of his life. In 631/10AH, the Prophet
performed his final pilgrimage. The people knew that the Prophet (pbuh) was going for
pilgrimage and so many people came to join him on this journey. They numbered 30 000 in
total. The performed tawaf at the Ka’ba and then proceeded to Arafah. At ‘Arafah the Prophet
(pbuh) addressed the people gathered there; this is considered his farewell speech, in which he
indicated he may not be there the following year.
• In his sermon he asked the Muslims to take their guidance from the Qur’an and sunnah.
Revenge was prohibited and usury was forbidden; he gave instructions for unlawful shedding of
blood; the obligation towards looking after wives was emphasised as well as the kind treatment
of women; sticking faithfully to the pillars of Islam was emphasised; the equality of humankind
was emphasised saying no Arab has superiority over a non- Arab and vice versa; brotherhood
was established.
• He told them the Qur’an and sunna were left for them and reminded them they would have
to answer for their deeds. Then the verses 5.3 were revealed (today your religion has been
perfected).
• The Prophet completed his pilgrimage and returned to Madina. He increased his seclusion.
Jibril reviewed the Qur’an twice with him.
• Prophet (pbuh) ordered an expedition to Syria under Usama.
• His illness began 13 days before his death. He moved into A’isha’s apartment for the last week
and continued leading the prayers giving the congregation advice.
• When he was no longer able to attend the mosque, he asked Abu Bakr to lead the prayers in
his absence, which made the companions very sad.
• He called for Fatima, Hassan and Hussain and his wives. The Prophet passed away on 12th
Rabi al-Awwal, 11AH.

Answer:

The Prophet received many delegations during the final year of his life, leading to the year
being called “Aam ul Wafood” or the Year of Deputations. The Prophet (P.B.U.H) performed his
farewell pilgrimage in 10 A.H/631 A.D. News of this pilgrimage spread to the desert tribes, and
people gathered from all directions to accompany him at each stage of this important event,
about 30000. The actions of the Prophet (P.B.U.H) during the farewell pilgrimage established
the rituals of Hajj permanently. He performed the Tawaf of the Kaaba on the 8th of Zilhajj and,
after spending the night at Mina, went to Arafat. There, he delivered the Hajj sermon at the
plain of Arafat on Jabal-al-Rahma (The Mount of Mercy) on the 9th of Zilhajj, addressing
around 1,14000 companions. The subjects of this Farewell Sermon encapsulated the essence of
his teachings throughout his life. One of its most important teachings was when he said that he
was leaving behind the Quran and his Ahadith as the foundation for how Muslims should live.

The Prophet (P.B.U.H) spoke of his impending death and urged everyone to listen closely. He
warned the Muslim community against the evils of paganism, declaring Satan as their open
enemy. He emphasized the sanctity of life and property, and urged Muslims to worship Allah
alone and fulfill the pillars of Islam. “Behold, worship your Lord; after praying 5 times a day;
observe fast in the month of Ramadan; pay Zakat on your property; and perform pilgrimage
to the House of Allah.”

He also stressed the equality of all mankind, saying, “All mankind is from Adam and an Arab
has no superiority over a non-Arab, nor has a non-Arab over the Arab. Similarly, no white has
superiority over the black; nor have a black over white; except by piety and good action…you
are all the children of Adam, and Adam was made of mud.” The Prophet (P.B.U.H) declared
that all Muslims are brothers, forming one unified community, and forbade the taking of
interest (riba). He emphasized the rights of women, especially as wives, and the fair treatment
of slaves. “O people! You have rights over your wives and your wives have rights over you.
Treat your wives with kindness. Verily, you have taken them on the security of Allah and
made them lawful unto you by the words of Allah. And feed your slaves as you feed
yourselves and clothe them as you clothe yourselves. If they commit a fault which you are
unwilling to forgive, then sell them.”

He reminded Muslims of their duty to convey his teachings to future generations, saying, “Let
him who is present tell it to him who is absent.” At this point, the Prophet’s mission and
prophethood were complete, and he received the final revelation: “This day have I perfected
your religion for you, completed My favor upon you, and have chosen for you Islam as your
religion.” (5:3)

After this, the Prophet (P.B.U.H) went to Muzdalifah and performed his Maghrib and Isha
prayers. At dawn, he returned to Mina to perform the Stoning of the Devil and ordered the
sacrifice of the animals he had brought. He then returned to Mecca, performed another Tawaf,
and spent the three days of Tashriq in Mina. He visited Khadija’s grave before leaving Mecca.

Upon his return to Madinah, the Prophet (P.B.U.H) organized the provinces and tribal
communities. He appointed officers to collect Zakat from newly converted tribes across the
Arabian Peninsula and instructed Usama ibn Zaid ibn Haritha to lead an expedition to Syria.
Two months later, the Prophet (P.B.U.H) fell ill with a severe headache and fever, which lasted
about two weeks. Initially, he continued performing his duties and leading prayers, but as his
illness worsened, he moved to Hazrat Aisha’s apartment with the consent of his other wives.
When he became too weak, he appointed Hazrat Abu Bakr to lead the prayers in his place.

On the last day of his life, the Prophet (P.B.U.H) called for Fatima, Hassan, and Hussain. He told
Fatima of his approaching death. She wept, but when he assured her that she would be the first
of his family to join him in Paradise, she smiled. The Prophet (P.B.U.H) joined the
congregational prayer behind Abu Bakr, and afterward, he asked for forgiveness from those
present and urged them to remain steadfast on the path of Allah.

He advised Muslims to treat the Ansar well and ordered all doors leading to the mosque to be
shut except for Abu Bakr’s. He also said, “Be watchful about your five daily prayers and the
rights of your women and servants.” The Prophet (P.B.U.H) warned Muslims not to worship his
grave, and, with some money that was in Hazrat Aisha’s possession, he gave alms. Aisha
reported that his last act was using a miswak (a tooth-cleaning twig), and his final words were,
“Now, none but he the companions on high is needed.”

The Prophet (P.B.U.H) passed away on Monday, June 8, 632 A.D. (12th Rabi ul Awal, 11 A.H.).
His death left everyone in deep sorrow. He was buried where he had passed away, in Aisha’s
house, with his funeral prayer performed in groups. Hazrat Ali and Abbas bin Abdul Mutlib
helped lower him into the grave.

Hazrat Umar, in his grief, initially refused to believe that the Prophet (P.B.U.H) had died. Abu
Bakr, after confirming the Prophet’s death, addressed the people, saying, “O People! Lo, as for
him who worshipped Muhammad, Muhammad is dead, but as for him who worshipped Allah,
Allah is alive and dies not.” He then recited the verse, “Muhammad is no more than an
apostle… Many were the apostles that passed away before him. If he died or were slain, will
you then turn back on your heels?” (Aal-Imran 3:144).

(b) Which of the Prophet’s teachings from his final sermon do you think is the
most important for Muslims today? Give reasons for your answer. [4]
The last sermon is considered a summary of the main elements of faith, as it includes the five
pillars,equality of humankind, ethics and morality. It can be used in many modern-day issues
such as racism, inequality of women, the financial structure (dealing in interest), adultery,
responsibility of actions (particularly in crimes), treating other Muslims as brothers, and
worshipping God.

Relationships with non-muslims:

(a) Write about the way in which the Prophet interacted with non-Muslims
after his move to Madina. [10]

When the Holy Prophet (PBUH) migrated to Madinah in 622 AD, he treated all members of
society equally. After building Masjid-e-Nabvi, he created the Covenant of Madinah, an
agreement with three Jewish tribes outlining mutual privileges and responsibilities. The
covenant stated that Allah’s law would govern the land, granting full religious freedom to all.
Madinah would be a city of peace for both Muslims and Jews, who would share equal security
and rights. It further established that Muslims and Jews would be allies and would not fight
each other. In case of an attack on Madinah, both sides would defend it together. The Holy
Prophet (PBUH) was assigned as the final authority in resolving disputes.

The Prophet (PBUH) had commercial dealings with the Jews, and both parties helped one
another. He sometimes borrowed money from them and arranged loans for his companions.
On one occasion, a Jew demanded repayment of a loan from the Prophet (PBUH) by grabbing
his garment. ‘Umar became angry with the Jew, but the Prophet (PBUH) ordered the loan to be
repaid and, as a gesture of goodwill, insisted that the Jew be given more than what he was
owed.
However, the Jews gradually distanced themselves from the Prophet (PBUH), mocking the
revelations he received and doubting his Prophethood. They ridiculed him, especially after the
Qibla was changed, and tried to humiliate him in various ways.
The relationship deteriorated further when a Muslim woman was publicly humiliated by a Jew
from Banu Qainuqa, who pinned her skirt. A Muslim killed the Jew, and in retaliation, the Jews
killed the Muslim. Upon hearing this, the Prophet (PBUH) laid siege to their fortress for 15 days,
after which he expelled them from Madinah in 624 AD.
Another conflict arose when Banu Nadir attempted to kill the Prophet (PBUH) by dropping a
millstone on him. They were given 10 days to leave, but after a 14-day siege in 626 AD, they
departed with as much as they could carry.
Banu Quraiza, the last major Jewish tribe in Madinah, committed treachery during the Battle of
the Trench in 627 AD. They broke their treaty with the Muslims and conspired with the Quraish
to attack from the rear. After a 25-day siege, as punishment for their betrayal, Saad bin Muaaz
decided that around 600-700 men from Banu Quraiza would be executed, and their women
and children were sold as slaves. The Quran refers to this event, stating, “And those of the
people of the book who aided them—Allah did take them down from their strongholds and
cast terror into their hearts, (so that) some ye slew, and some you made prisoners. And He
made you heirs of their lands, their houses, and their goods---” [33:26-27].
Aside from the Jews, there were the hypocrites of Madinah who did not sincerely believe. The
Quran states, “When it is said to them, come to what Allah has revealed and the Messenger,
you see that the Hypocrites avert their faces from you in disgust.” [4:61]. Their leader,
Abdullah bin Ubbbay displayed disloyalty by withdrawing from the Battle of Uhud with 300
men, claiming the Prophet (PBUH) had rejected his advice to fight from inside the city. They
also abandoned their posts during the Battle of the Trench in 627 AD, claiming their homes
were unsafe. Moreover, they provided secret information to the Makkans and Jews. They
refused to financially contribute to the Tabuk expedition in 631 AD and even plotted to kill the
Prophet (PBUH). After Abdullah bin Ubbay’s death in 631 AD, many of the hypocrites repented
and became true Muslims.
The Prophet (PBUH) also sent letters to various non-Muslim rulers, inviting them to Islam. The
Christians of Najran visited him in Madinah to ask questions and discuss matters, eventually
signing a peace treaty. The Prophet (PBUH) allowed them to pray in the mosque.
Relations between the Muslims and the Makkans were tense after the migration, leading the
Prophet (PBUH) to block trade routes to Syria, which resulted in the Battle of Badr, followed by
the battles of Uhud and the Trench. The Treaty of Hudaybiyyah ended hostilities temporarily,
but the Makkans violated it , leading to the conquest of Makkah. Despite having the power to
take revenge, the Prophet (PBUH) treated his non-Muslim enemies with kindness, mercy, and
forgiveness.

Relations of Early Muslim State with other States

(a) Describe three examples from the life of the Prophet that show the relations
between the early Muslim state and other states. [10]

The first Islamic state was established in Madinah in 622 AD under the leadership of the Holy
Prophet (PBUH). Initially confined to a portion of the city, it quickly expanded and became the
capital of a vast Muslim empire. The administrative system set up by the Prophet (PBUH)
endured for centuries, serving as a source of inspiration for future generations.
Relations between sovereign states are typically governed by existing agreements. The Islamic
state was required to adhere to the terms of such agreements. A prime example of this is found
in the Treaty of Hudaibiya, which took place in 628 AD (6 AH). According to the treaty, the Holy
Prophet (PBUH) agreed to return any Muslim who sought refuge with them. When a Muslim
arrived while the treaty was being drafted, the Prophet instructed him to return to Makkah,
honoring the agreement he had made. This illustrates the principle that the obligations of the
Muslim state must be fulfilled, and treaties with other states should be respected. This
commitment holds as long as the other party upholds its responsibilities. The Prophet (PBUH)
emphasized the importance of keeping promises, stating: “If anyone wrongs a man with whom
a covenant has been made, or curtails any right of his, or imposes on him more than he can
bear, or takes anything from him not in the agreement, then I shall be his adversary on the
Day of Resurrection.” (Mishkat)
Following the Treaty of Hudaibiya, during a period of peace, the Holy Prophet (PBUH) sent
letters in 629 AD (7 AH) to various kings and emperors, inviting them to Islam. Notably, Najashi
of Abyssinia had provided refuge for Muslims fleeing Makkah. The Christians of Najran also
established a peace treaty with the Prophet (PBUH). He received envoys from Egypt, Abyssinia,
the Byzantine Empire, and other neighboring states, treating them as official representatives
of their governments. The Prophet (PBUH) was diligent in maintaining friendly political relations
with surrounding tribes and states, always receiving their representatives with great respect,
ensuring their comfort and hospitality during their stay in Madinah.
When the Holy Prophet (PBUH) entered Makkah after its conquest in 630 AD (8 AH), The
inquired about the treatment the inhabitants expected from him. He did not command their
execution, confiscate their properties, or enslave them. Instead, he stated: “Today, there is no
blame on you, there will be no retribution; go, all of you are free.” This act of forgiveness had
a profound impact, leading the entire population of Makkah to embrace Islam. The words of
the Holy Prophet (PBUH) transformed former enemies into devoted and sincere followers.
The example set by the Holy Prophet (PBUH) highlights his commitment to fostering positive
and equitable relationships with other states, emphasizing the importance of living peacefully
as good neighbors.

The example of the Holy Prophet pbuh throws light on his desire to have good and friendly
relationships based on equity and justice with other states and to live in peace as good
neighbours.
HOLY PROPHET AS A MODEL OF EXCELLENCE

INTRODUCTION
The Holy Prophet (PBUH) is a unique model for all humans to follow especially for Muslims. His
sayings and actions reflect many of his attributes which are significant for the whole mankind.
It has been narrated that once Hazrat Aisha (RZ) was asked about Prophet (PBUH)’s conduct.
She replied ‘haven’t you read the Quran?’ It is exactly how Prophet (PBUH)’s conduct was. This
tells us that Mohammad (PBUH)’s life and nature was the mirror of the Quran which is how our
Lord wants us to live thus making Mohammad (PBUH) a model of excellence for all
mankind. Holy Prophet (PBUH) was the most excellent of all humans, the best of them in
nature, upbringing, the most brilliant of them in intelligence and patience. Allah purified his
beloved messenger both in spirit and body and kept him free from all faults and bestowed
wisdom upon [Link] has announced in Quran, “Certainly, you have the messenger of Allah
a beautiful pattern (of conduct).” The Holy Quran also says, “Indeed in the Messenger of Allah
you have a good example to follow” Some of salient features of his character are as follows.

HONESTY & TRUTHFULNESS

• Honesty and truthfulness are the key attributes of a true believer. The Holy Prophet (PBUH)
possessed these attributes to the level of excellence. Even in the most dire consequences
 prophet (PBUH) never gave up his honesty and truthfulness which made him the most
trustworthy and honest man in the history of mankind.
• He practiced these qualities of his all through his life, which was acknowledged by all even
the Prophet (PBUH)’s blood thirsty enemies.
• The Makkans appreciated his honesty and truthfulness and on the basis of these qualities
he was gifted and recognized with the titles `Al-Sadiq’ meaning The Truthful and `Al-Amin’
meaning the trustworthy.
• Hazrat Khadijah (RZ), who was looking for a man to hire for her business, came to know
about his honesty, hired him. When she was told about his truthfulness and honest dealings
she got so impressed that she sent a marriage proposal for him and married him.
• The Holy Prophet (PBUH) by his sayings encouraged the same what he practiced. He
said “Truth leads to piety and piety leads to Jannah (Paradise)“. (Agreed)
• The event of Mount Safa is also evident of his truthfulness when upon his query all
the Makkans unanimously accepted the fact that he was never found lying to them.
• Even after his public declaration of Islam when the whole of Makkah treated him like an
enemy recognized his honest and truthfulness.
• Abu Sufyan (RZ)’s response to Heraclius and Abu Jahal’s comments affirmed that
Mohammad (PBUH) was an honest and a reliable person.
• He strictly condemned lying and considered it a sign of disbelief. He said, “A believer can do
any sin but he will never lie”.
• Holy Quran also says that the curse of Allah is on the liars.
• He also warned those who lies and declared it one of the signs of hypocrisy, “The signs of
hypocrisy are three; when he speaks he lies, when he promises he breaks his promise and
when he is entrusted he betrays the trust.”

HUMILITY & MODESTY

• Possessing humility and being a perfectly modest person Muhammad (PBUH) has set
numerous examples for Muslims to follow. These are also guidelines on how to achieve
such great level of humility and modesty which is loved by our Almighty Lord.
• Despite being on the exalted status of Imam ul Ambiya, he extended his cooperation to
women in household affairs. Prophet Mohammad (PBUH) never regarded this as an insult or
indignity. This show how humble and modest he was.
• When Hazrat Ayesha (RZ) was asked what did Allah’s Messenger (PBUH) used to do inside
his house, she (RZ) said: “He used to keep himself busy helping members of his family and
when it was time for prayer (Salah), he would get up for prayer” (Bukhari)
• Hazrat Ayesha (RZ) also reported that at home he would sweep the house, stitch his own
clothes, fix his own sandals, help employees in their own work and eat meals with them.
• He did not think himself as better than the poor and would accept invitations from slaves &
the poor.
• Other than this, he lived a very simple life. He had two pieces of clothes which were at
times had patches. He never had two different type of food in one meal. He never kept
slaves and servants. Once few companions asked him to spend luxurious life as he was the
 beloved messenger of Allah on which he replied, “Indeed luxuries are the luxuries of
paradise”
• He also taught his followers to be humble, kind and courteous to all. He said “Allah has
revealed to me that you should humble yourself to one another. One should neither hold
himself above nor transgress against other”.
• The example of maintaining oneself equal to all others was given by him first. Whenever he
entered a room, his companions used to stand for him in order to welcome him, he disliked
it so much that he often scolded his companions mentioning that he never wished to be
treated like a ruler and forbade this act of theirs.
• He worked like a common men in building of mosque and digging of trench.
• Even at the time of conquest of Makkah when he truly became the master of two huge
states of Makkah and Madinah, he exhibited the same qualities of humility and
gentleness.
• He not only lived a simple, modest life but taught and encouraged his followers to be
humble, simple and modest as he said, “Every religion has a distinctive quality and
distinctive quality of Islam is modesty”
• He also said, “Modesty is part of faith, and faith is in paradise and indecency is from evil
and evil is in Hell”

FULFILLMENT OF PROMISES & HONORING COVENANTS

• Unlike hypocrite, the sign of a true believer is that whatever he speaks he sticks to that and
never dues against what he promises. The great models of keeping promises and honoring
the formal covenants were shown by Mohammad (PBUH).
• He practiced this to the extent that people used to keep their belongings and valuables with
him for safe keeping. He was so careful in it that when he secretly migrated to Madinah to
prevent the murder plan of the Quraish, he left Hazrat Ali (RZ) behind so that the valuables
could be returned to their owners.
• When it came to the covenants he was very particular in that. He mentioned the disliking
and punishment of breaking the covenant in the following words “For everyone who breaks
covenant, there will be a flag on the Day of Judgment, and it will be said; ‘This is (proof of)
betrayal by so and so.” (Muslim).
• One of the greatest examples of honoring covenants by him was visualized when in order to
obey the clause of the treaty of Hudaibya he returned Abu Jandal, a Muslims escapee from
Makkah, to Makkans. He said to him “O Abu Jandal! Be patient, we cannot break the
treaty. Allah will soon find a way for you.”
• He also warned those who break the promises and declared it one of the signs of
hypocrisy, “The signs of hypocrisy are three; when he speaks he lies, when he promises he
breaks his promise and when he is entrusted he betrays the trust.”
MERCY & FORGIVENESS
• One of the greatest qualities he displayed in his life span was his magnanimity, mercy and
forgiveness. Allah says in Quran about him, “We sent you not but as a mercy for mankind”
• His conduct with everyone was merciful and forgiving, neither did he curse anyone not did
he wish to seek revenge even in return of receiving brutalities.
• When Prophet preached Islam, he was persecuted mentally and physically but never in
return he took any action and forgave them.
• After receiving persecutions at Taif, on their way back, the archangel HazratJibrael (AS) and
the angel of mountains came to Mohammad (PBUH) at a place, called Al-Qarn. The angel of
mountains greeted him and said: “O Mohammad! Order what you wish, If you like, I will
let Al-Akshabain (the two mountains) fall on them.” Rather than taking revenge
• Prophet (PBUH) showed great model of mercy and forgave the people of Taif. The Prophet
(PBUH) said: “No, I hope that Allah will let them beget children who will worship Allah
alone, and will worship none beside Him.” (Agreed)
• Mohammad (PBUH) after invading Makkah, he asked the Quraish (who persecute prophet
mentally, physically in Makkah) whether they knew what punishment he was about to give
to them. They replied “You are a noble brother and the son of a noble brother”, in reply to
this Mohammad (PBUH) granted all of them amnesty by saying “No blame on you be this
day. Go, you be free”. The Quraish got stuck by his mercy. In result of this, almost all of
the Quraish accepted Islam including Hinda, Ikrimah bin Abu Jahal and Sohailbin Amr.
• Abdullah bin Ubai, the head of hypocrites, was a sworn enemy of Islam and he spent days
and night in plotting mischief against Muslims. Yet at his death, Prophet was ready to lead
the funeral prayer and begged Allah to overlook his mistakes and forgive him.

COURAGE AND BRAVERY

• The Prophet (SAW) faced dangers and misfortunes many times all at once but never showed
any sign of weakness or fear.
• He went into dangerous places from where even the brave and the heroic flee.
• Abdullah bin Umar (RA) said; "I never saw anyone more brave, fearless, generous and
pleasing than the Messenger of Allah (SWT)."
• Hazrat Bar'a bin Azib (RA) stated, "The people fled the field on the day of Hunain, while the
Prophet (SAW) was going forward reciting the martial lines: I am surely the Prophet, I am
the son of Abdul-Muttalib
• None was more heroic and courageous than he on that day.”
• In addition to this, Hazrat Anus (RA) said; "He was the bravest of all."
• Once, the people of Madinah felt an unknown terror thinking it an invasion from the enemy
and they tried to reach the place. But the panic-stricken people found to their utmost
wonder that the Prophet (SAW) was already returning from the centre of the trouble riding
bareback on a horse. He came across them on the way and calmed the people
saying, "Don't worry; there is nothing to fear."

GENEROSITY
• The Prophet (saw) was by nature a very generous and charitable man.
• He had no equal in noble qualities and no one exceeded him in them. He not only practiced
these noble acts but also preached and urged his companions to follow his examples.
• Hazrat Abu Hurairah (RA) reported; The Prophet (SAW) said, "Generosity is near to Allah,
near to Paradise, near to the people and far from the Hell-fire. Miserliness is far from
Allah, far from Paradise, far from the people, and near to the Hell-fire".
• His generosity was not limited to the Muslims only; he extended it to the Christians, Jews
and polytheists too. After the battle of Hunain he freed the captives of Hawazin who
numbered 6,000.
• During the month of Ramzan, he would give away so lavishly as to leave hardly anything for
himself. He never kept money with him overnight. If he had anything left, before nightfall
he would give it to the needy and destitute. If he came across someone who was starving,
he would give him hi meal and remain hungry himself.
• Once a man who had embraced Islam asked the Holy Prophet Muhammad (P.B.U.H) for
some goats and sheep. It so happened that at this time the holy Prophet Muhammad
(P.B.U.H) had recently being given great abundance of these animals. He gave the man so
many that they filled the space between to hills.
• The captives of Badr were also freed without the ransom.
• Hazrat Anus (RA) also said for the Prophet's (SAW) generosity, "The Messenger of Allah
(SWT) did not store anything for the next day."

JUSTICE
• He decided all cases on the basis of merit, irrespective of the color, creed or race.
• The Prophet (P.B.U.H) treated people with fairness and never discriminated between
Muslims and non-Muslims in matter of justice. The Jews used to come to him to have their
disputes settled,. A Muslim went to Khyber and was killed by the Jews his son complained
to the Prophet (P.B.U.H) he said, “If you swear as to who has committed the murder, you
will have the right to take your right from the murderer. They said, How should we swear
if we did not witness the murder or see the murderer?” The Jews were the only people
who lived inKhyber and there was no doubt to the fact that they had killed the man, but
since there was no eyewitness, the Prophet (P.B.U.H)did not ask them anything; and paid
the blood money from the state treasury.
• Event of Fixing of Black stone
• Brotherhood Incident (He left the decision of his brother on Divine order) ✓Justice between
his wives.
• Abbas the Prophet (P.B.U.H) uncle and Aaszainab’s husband were taken prisoners
during the battle of Badr. They were treated the same way, the other prisoners were
treated. The companions asked the holy Prophet (P.B.U.H) to free them without taking
ransom, but he refused to treat them differently.
• After the conquest of Makkah, Fatimah bint Al-Aswad of Banu Makhzum was apprehended
on the charge of theft. The Prophet (SAW) ordered to cut off the right hand of the culprit
after her crime was proved. The notables among Quraish felt this was disgraceful. They
wanted to save her from punishment but none of them had courage to go before the
 Prophet (saw) with this purpose in view. At last they approached the Prophet
through Hazrat Usama bin Zaid (RA) but the Prophet (SAW) said, "Do you speak to me
about the limits set by Allah (SWT)? I swear to Him who holds my life, if
Fatimah bintMuhammad had committed this theft, I would have cut off her hand"

FIRMNESS AND DETERMINATION

• He was extremely firm in his mission. Quraysh turned every stone to stop him from
preaching but he continued it in all thick and thin.
• He suffered physical and mental tortures but nothing could shake his intentions.
• Once a delegation of many makkan leaders came to Abu Talib and demanded him to stop
Muhammad from preaching but he said: "If they would place the sun in my right hand and
the moon in my left hand on the condition that abandon this course, I would never
abandon it until Allah had made me victorious or die there."
• They also gave him attractive offer of bribe but he put down all such offers.
• The attractions of the world could no divert him from his noble mission, He and his family
faced painful socio-economic boycott for continuous three years but even then he did not
surrender.
• He tried to preach in Taif but he was stoned by them.
• A person would definitely become hopeless after such a bad response but he was not.
• He designed new strategies and focused on outsiders who visited Makkah for Hajj and
finally he got response from Yathrib.
• In Madinah he faced opposition from three different directions: Quraysh, Jews and
hypocrites, but he faced them wisely and firmly and finally emerged as a
• He faced three times larger force in almost every battle with very less equipment but never
retreated and defeated his enemies, The event of Hunainis good example of his firmness in
battle fields when everyone was running to save life but he was moving ahead with no sign
of fear on his face.

Patience and Self Restraint

(a)The Prophet's Patience and Self-Restraint in Makkah [10 Marks]

Mark Scheme:
Some examples candidates can mention are: From childhood, the Prophet (pbuh) showed the
qualities of patience and selfrestraint. For example, when his mother passed away, he bore the
grief patiently. He also showed self-restraint by not partaking in the vices that were common in
Makka at the time such as drinking and gambling. From the beginning the Prophet (pbuh) was
patient in that he waited for guidance from God before teaching others or preaching openly. He
did not try to rush the message to hurry people into accepting Islam. When the persecutions
started, he bore them patiently. His patience was shown when the people used to throw
rubbish on him and he never retaliated nor did he get angry at them, showing self-restraint. His
enemies would often come when he was praying and try to disturb his prayer by whistling and
clapping, but the Prophet (pbuh) would not say anything or confront them. When the intestines
of a camel were put on his back while prostrating, he did not react or get angry but stayed in
that position until his daughter came and took it off his back. The Prophet (pbuh) also
demonstrated patience during the social boycott imposed by the Makkans. This included a lack
of food and water and being cut off from social and economic relations. His patience was also
shown when he lost those closest to him in a short period of time, namely Khadija and Abu
Talib. Instead of despairing, he sought the reward of God by praying to Him. He waited for God
to allow him to migrate, despite the risk to his life. He showed self-restraint when he went to
preach his message at Ta’if: instead of getting angry he left the town and took refuge in an
orchard. Candidates can offer other stories, but they should give details in their answer for
higher levels.
Childhood example should be credited.

Answer:
Patience is the capacity to endure challenges or discomfort without complaining, while self-
restraint refers to managing one’s emotions and impulses despite temptations. From a young
age, the Prophet Muhammad (pbuh) exemplified both of these virtues.

When he lost his mother, he endured the grief with remarkable patience. Additionally, he
exhibited self-control by avoiding prevalent vices in Makkah, such as alcohol and gambling.
Throughout his early life, the Prophet patiently awaited divine guidance before openly teaching
or preaching Islam, never hastening the message or pressuring others to accept it.
During his time in Makkah, the Prophet faced immense challenges and distress, yet he accepted
these trials with patience and without complaint. Despite the harsh treatment from his
enemies, he always responded with kindness, never resorting to curses or retaliation. He
endured the hostility of the Quraysh until circumstances forced him to leave Makkah.
As the persecution intensified, his companions urged him to invoke curses upon their
oppressors. The Prophet (pbuh) replied, “I have not been sent to lay a curse upon men but to
be a blessing to them.” Even in the face of ongoing cruelty, he continued to pray for his
adversaries.

In the early days of Islam, when the Prophet’s followers were vastly outnumbered, his foes
would often disrupt his prayers with whistling and clapping. Nevertheless, he remained
unperturbed and chose to avoid confrontation, demonstrating remarkable tolerance.
A notable incident occurred when one of his enemies placed the intestines of a slaughtered
camel on his back while he was prostrating at the Ka'bah. The Prophet did not react, remaining
composed in prayer. His daughter, Fatimah, hurried to remove the filth from him.
The Prophet also displayed immense patience during the social boycott imposed by the
Makkans, which deprived him and his followers of food, water, and social connections. This
patience was further evident during the loss of his close companions, Khadijah and Abu Talib.
Rather than succumb to despair, he sought divine rewards through prayer, waiting for God's
permission to migrate, despite the potential dangers to his life.
When the Prophet traveled to Taif to spread Islam, the Banu Saqeef tribe rejected his message,
subjected him to abuse, and even stoned him. Taking refuge in a garden, he prayed to Allah, at
which point the angel Jibril informed him that Allah had heard of his people’s response and sent
the angel responsible for the mountains. The angel offered to crush the people between the
mountains if commanded. The Prophet (pbuh) declined, expressing hope that Allah would
inspire their descendants to worship Him alone.
Later, when the same tribe attacked Madinah and engaged in multiple battles against him, the
Prophet maintained his patience in the face of their aggression. His exemplary conduct
ultimately led to his victory.

(b) How Muslims Can Demonstrate Patience and Self-Restraint in Their Lives [4 Marks]
Muslims can embody patience and self-restraint through several practical actions:
They should embrace challenges and difficulties as tests from Allah, responding with
composure and perseverance rather than frustration or [Link] self-control when
faced with anger or temptation helps Muslims avoid negative behaviors, allowing them to
remain focused on their faith and [Link] in prayer and seeking knowledge can
help Muslims remain grounded during tough times, as it fosters a stronger connection with
Allah and reinforces their trust in His [Link] can learn to forgive those who wrong them,
reflecting the Prophet’s example of kindness towards adversaries and maintaining a spirit of
compassion and understanding in their interactions with others.

First Islamic Community

Wives of Prophet (P.B.U.H)

Hazrat Khadija

(a)Khadija bint Khuwaylid was the Prophet’s first wife. Write an account of her
life in the period she knew the Prophet. [10]

Marking Scheme:
Candidates should write a detailed narrative elaborating on the points mentioned below.
Khadija was a successful businesswoman in her own right; she was twice widowed and had
children from her previous marriages; she employed the Prophet (before prophethood) as a
merchant for her; she sent her servant, Maysara, with him; after hearing of his trading skills and
honesty as a merchant, she sent a marriage proposal to him through Nafeesa; he accepted after
consulting his uncle; she was 40 and he was 25; they had six children together, her two sons
dying in infancy; when the Prophet (pbuh) received revelation he came to Khadija trembling;
she reassured him that God would not humiliate him; she took him to see her cousin who told
the Prophet (pbuh) about the angel and that he is a messenger of God; she was the first to
publicly accept Islam; she supported the Prophet (pbuh) financially;
she died after the boycott to Shib-i-Abi Talib; the Prophet‘s love for her caused jealousy among
his other wives (A’isha); Jibr’il is said to have sent greetings of peace to her, through the Prophet
(pbuh), from God and himself; Khadija was Muhammad’s first wife and he chose not to marry
any other woman during her lifetime.

Answer:
From a young age, Hazrat Khadija (RZ) was renowned for her piety and admirable character,
earning her the nickname Tahira. Her father was Khuwaylid bin Asad, and her mother was
Fatima binte Zaidah.

She was referred to by various titles, including Ameerat-Quraish (“Princess of Quraish”), al-
Tahira (“The Pure One”), and Khadija (RA) Al-Kubra (“Khadija the Great”), with the name
Tahira reflecting her virtuous nature.

Before marrying the Prophet (PBUH), she had been married twice and widowed. Her first
husband was Abu Hala, with whom she had two children, Hala and Hind, leading her to be
called Umm e Hind. Following Abu Hala’s passing, she wed Abu Ateeq, with whom she had a
daughter.

Her father, who died in the Battle of Fajar, left her considerable wealth and business interests,
enabling her to send trade caravans to [Link] encountered the Prophet (PBUH) when she
sought someone to lead her caravan to Syria for profit. In her search for a trustworthy leader,
many noblemen recommended Muhammad (PBUH). Consequently, she contacted him and
hired him for the task. During this journey to Syria, her slave Maysera accompanied the Prophet
(PBUH).

The trip proved to be exceptionally successful. Mayassara informed Khadija (RZ) of the Prophet's
honesty and praised his exceptional qualities and trading [Link] is also said that Khadija (RA)
had a dream, ecouraged by this dream, she contemplated proposing marriage to him and sent a
proposal through Nafisa. Although many affluent Quraish men had sought her hand, she had
declined all offers until then.

Her decision to marry the Prophet (PBUH) stemmed from his integrity. Over time, she became
increasingly impressed by his character and devotion. At the age of 40, she proposed marriage
through her slave girl Nafisa to his uncle, Abu Talib. After consulting with his elders,
Muhammad (PBUH) married her, officiated by Abu Talib. At this time, Prophet (P.B.U.H) was 25
years old.

Following their marriage, the Prophet (PBUH) gained financial independence. The Holy Quran
states: “And he found you in need and He made you independent.” [93:7]
This union brought immense joy to both. Khadija was delighted, offering her love and wealth to
support her husband. The Prophet (PBUH) also cherished their time together, considering it the
happiest period of his life. He remarked, “The noblest ladies of this world are Marium and
Khadijah.”

After the encounter in the Cave of Hira, when the Prophet (PBUH) met the archangel Jibrael
(A.S) and felt fear, she comforted him with her calming words, providing significant support. Her
profound love for him was evident as she spent the night praying for him when he received his
first revelation. The following day, she guided him to her cousin Waraqa bin Naufil, who helped
clarify the meaning of his experiences and the significance of his prophethood. Accepting his
new mission, Khadija (RA) immediately believed in him, becoming the first adult female Muslim.

Throughout the years of persecution, she offered him moral support, encouraging him to
remain steadfast amidst the Quraish's trials in [Link], she provided substantial
financial assistance, dedicating her entire wealth to support her husband.

Khadija bore the Prophet (PBUH) six children—two sons and four daughters. Tragically, their
sons, Hazrat Qasim and Hazrat Abdullah, did not survive, while their daughters, Hazrat Zaynab
(RZ), Hazrat Ruqayya (RZ), Hazrat Umme Kulthum (RZ), and Hazrat Fatima (RZ), lived to
adulthood and married.
She remained steadfastly loyal to Muhammad (PBUH) during his most challenging times.
Following the public declaration of his prophethood, when he faced persecution from the
Quraish, she provided unwavering financial and moral support. Even during the year of Boycott
against Banu Hashim, she stayed by his side, continuing to support him.

Khadija passed away shortly after the Boycott was lifted, at the age of 65, in the 10th year of
Prophethood, three years before the Prophet's (PBUH) migration.

The Prophet (SAW) held her in high regard, often speaking of her fondly. When he mentioned
Khadija (RA) in the presence of Aisha (RA), Aisha (RA) remarked, “She was nothing but an old
lady, and Allah replaced her with a better one for you.” The Prophet (SAW) responded,
“Indeed Allah did not grant me better than her; she accepted me when people rejected me,
she believed in me when people doubted me, she shared her wealth with me when people
deprived me, and Allah granted me children only through her.”The Prophet (SAW) also stated,
“Khadija’s love is given to me by Allah (SWT).”
Hazrat Jibrael (A.S) also sent her greatings fo peace through Prophet (PBUH).

(b) The Prophet’s employer was a woman who was successful in business. What
lessons can be derived from this for Muslims now? [4]
Muslims can learn that women can and should be allowed to work and can hold positions of
stature in the workplace. That men working for them should not feel that they are inferior in
any way, as how well a person does their job is more important than who employs them. Or
that men and women can work together and can, and should, maintain integrity and respect
between each other.
(b) Taking two aspects of their relationship, explain how the marriage of the
Prophet and Khadija sets a good example for Muslim marriages today? [4]
• They had a love and respect for each other that people could learn from today; she had her
own business which the Prophet never stopped her from, and she supported the Prophet
through all his difficulties. Following their example, Muslim couples today should support each
other in times of difficulty and distress.
• She reassured her husband when he told her about the revelation and never stopped
believing he was telling the truth because she knew his character. In times of difficulty people
should be patient with each other and try to reassure their partners.

Hazrat Sawdah

Hazrat Sawdah bint Zam’a (RA) was the first woman to emigrate to Abyssinia for the sake of
Allah. After the death of her husband Sakran , she lived with her elderly father and was
eventually suggested as a wife for the Prophet (PBUH). she was the Prophet’s second wife and
people were surprised he wanted to marry someone who was widowed and older; they married
one month after Khadija passed away and help was needed to look after the Prophet’s children;
Sawdah married the Prophet (PBUH) in Shawwal of the 10th year of his prophethood, shortly
after Hazrat Khadija’s (RZ) passing, at the ages of 50 and 55 respectively. Despite societal
surprise at marrying a widow older than him, she cared deeply for the Prophet’s daughters,
Hazrat Fatima (RZ) and Hazrat Umme Kulthum (RZ), earning their affection.

Sawdah emigrated twice, first to Abyssinia and then to Madinah, where the Prophet (PBUH)
arranged for her and his daughters to join him. Her house was the first to be built in Madina;
she welcomed other wives into the household; Known for her kindness, she maintained a close
relationship with the Prophet (PBUH) and his other wives, even willingly giving up her turn to
spend time with Hazrat Aisha (RZ).

With a pious character, Sawdah was generous, obedient, and knowledgeable about religious
matters, contributing five authentic Ahadith. . On the eve of last Pilgrimage, the Holy Prophet
(P.B.U.H) enjoined his wives to remain in retirement after his death. Hazrat Sawdah followed
this directive so much so that she never left her house even for Hajj and [Link] passed
away in Madinah in 23 A.H/644 A.D, surviving the Prophet (PBUH) during Hazrat Umar’s (RZ)
caliphate

Hazrat Hafsa

she was the daughter of ‘Umar ibn al-Khattab. She was born five year before prophethood. She
was first married to Khunais bin Huzaifa.
Hafsa became a Muslim along with her parents and her husband. He was among those who had
migrated to Abyssinia. Later, both Hafsa and her Husband migrated to Madinah. Khunais took
part in the battle of Badr in which he was martyred, leaving no children. After the prescribed
period of Iddat(waiting) was over, the Holy Prophet (P.B.U.H) expressed his desire to marry
Hazrat Hafsa with a view to strengthening his ties with Hazrat Umar and his tribe.

Like Aisha, she memorised the Qur’an by heart; she lived with the Prophet for eight years;
One day Angel Jibrail visited Prophet (PBUH) and narrated him about Hazrat Hafsa (RZ) “She is
often fasting and worshipping lady and she will be your wife in Paradise too”.She was quick
tempered like her father, and revelation came after the honey incident where she told the
Prophet his mouth didn’t smell good after eating honey. The Prophet said that he would never
eat honey again. Allah sent the revelation(66:01) and commanded the Prophet not to make
anything unlawful to him which Allah has made lawful. After this Hafsa went to the Prophet and
sought forgiveness.

After his death when the Qur’an was compiled, a copy was kept with her for safekeeping,
known as the mushaf. ‘Uthman took the Mushaf from her for standardising the Qur’[Link] was
also a narrator of hadith. She died when she was around 60 years old.

Hazrat Umm-e-Salamah

Her real name was Hind binte Abu [Link] was one of the first to embrace Islam and,
along with her husband ( Abu Salamah) , was among the initial emigrants to Abyssinia.

After her husband was injured at the Battle of Uhud and subsequently passed away, both Abu
Bakr and ‘Umar proposed marriage to her. However, she felt that no one could compare to her
late husband and was initially hesitant to remarry.

Eventually, the Prophet (P.B.U.H) proposed to her, and she accepted, leading to their marriage in
4 [Link] the Prophet’s lifetime, she memorized the entire Qur’[Link] style of recitation was
quite similar to the Prophet (P.B.U.H)

Umm Salama participated in numerous expeditions. At Hudaybiyyah, when the companions

hesitated to offer their sacrifices, she advised the Prophet to perform the sacrifice himself,
believing it would encourage others to follow and they did.

Among the Prophet’s wives, Hazrat Umm-e-Salama was second only to Hazrat Aisha in
knowledge. She had a strong desire to learn traditions and quoted many narrations from her
first husband, Abu Salamah, Hazrat Fatima (R.A), and the Prophet (P.B.U.H) himself. Additionally,
several scholars have referenced her authority in their works. She is known to have narrated
378 Ahadith.
Hazrat Aisha

Hazrat Aisha (R.A) was the third wife of Prophet Muhammad (PBUH), although some believe he
married her before Hazrat Sawda. She was his favorite in his later years. The daughter of his
close companion Hazrat Abu Bakr, one reason for their marriage may have been to strengthen
ties with his friend.

Hazrat Aisha had known the Prophet (PBUH) since childhood as he frequently visited her
father’s house. Most sources state that she was six years old when they were married, though
the marriage wasn’t consummated until she was older (some believe she was older at the time
of marriage). Historian accounts say she, along with her parents, embraced Islam within the first
two years of prophethood.

Her marriage to the Prophet (PBUH) was formalized in Madina in the second year of Hijra. Even
after marriage, she maintained her youthful habits, with her young friends often visiting her,
something the Prophet (PBUH) supported.

She spent her youthful years in the company of Holy Prophet (PBUH) and was trained spiritually.
Hazrat A’isha (RZ) enjoyed the company of Mohammad (PBUH) and had a more free access to
him than anyone else. This also brought spiritual benefits for her as she learnt much from her
husband. She proved to be intelligent, quick witted and well informed on religious and historical
matters as she absorbed divinely inspired knowledge from the very fountainhead of
Prophethood. It was on her bed alone that the Prophet (PBUH) received revelations several
times. She was the eye-witness of to a number of revelations and had therefore a dear idea of
circumstances in which they were revealed. This helped her in interpreting the verses.

Hazrat Aisha accompanied the Prophet (PBUH) on several expeditions and battles. For instance,
during the Battle of Uhud, she and other women provided water to soldiers and cared for the
wounded.

She was of high moral character. During one expedition, a misunderstanding occurred when she
was left behind after a caravan stop. She was found and escorted back to Madina by Safwan bin
Muattal. Amidst gossip, a Quranic revelation (Al-Nur, 24:11-13) cleared her name and
condemned false accusations of adultery. The verses about Tayammum (dry ablution) (Al-Nisa
4:43) were also revealed in her context.

The Prophet (PBUH) shared a strong bond with Hazrat Aisha, and among the 'Mothers of the
Believers,' she was highly regarded for her knowledge. She memorized the Quran during the
Prophet’s lifetime and was a significant figure in the community. The Prophet’s affection for her
is evident from his desire to be taken to her apartment when he was gravely ill. She cared for
him during his final days, and he was buried in her apartment.
After the Prophet’s passing, Hazrat Aisha remained a key figure in the Islamic community. Even
companions sought her advice on religious matters. She narrated around 2210 Ahadith and was
critical of poorly remembered ones.

Though she criticized the third Caliph, Hazrat Uthman, she opposed his violent death. During
Hazrat Ali’s caliphate, alongside companions Zubayr and Talha, she mobilized opposition to
Hazrat Ali (R.A) for not holding Uthman’s killers accountable. This led to the Battle of Camel in
656 AD, where she played a central role, though her side was defeated.
Following the battle, Hazrat Aisha refrained from participating in politics. She outlived the
Prophet (PBUH) by 47 years and remained one of the primary links to his era as Islam expanded.
She was buried in Jannat al-Baqi in Madina.

Daughters:

(a) Write about the lives of Fatima and any one other of the Prophet’s (pbuh)
daughters. [10]

O/N 2013

(a): Give accounts of the lives of the Prophet’s four daughters. [10]

O/N 2018

(a) Write a detailed account of the lives of the Prophet’s daughters, Zaynab and
Fatima.[10]

M/J 2021

(a) Write about the life of the Prophet’s daughter, Fatima. [10]

Marking Scheme:
Zaynab: was the eldest; born in 5th year of marriage when he was 30; married to Abu al-Aas bin
Rabi; died in 8AH; had two children, Ali and Umaymah; she became Muslim but her husband did
not initially; she stayed behind with him when the other Muslims migrated to Madina; he
fought in Battle of Badr against the Muslims and was captured; Zaynab sent her mother’s
necklace for his ransom; she returned to her father in Madina while her husband was freed and
returned to Makka; upon returning money to the people of Makka he became Muslim and
asked the Prophet to allow him to go back to Zaynab; she died a year later.

Ruqayya: three years younger than Zaynab; married Utbah, Abu Lahab’s son; wasn’t yet living
with him when surah Lahab was revealed; he was told to divorce her; she then was married to
‘Uthman; they migrated to Abyssinia twice; they migrated to Madina before the Prophet; she
had a son who died at the age of 6 (after her own death); she was ill at the battle of Badr and
‘Uthman was told to stay with her.

Umm Kulthum: third daughter and was married to Utaibah, Abu Lahab’s son; like Ruqayya she
was divorced by her husband before she went to live with him; she was married to ‘Uthman
after Ruqayya’s death; she suffered the boycott to Shib-i-Abi Talib; she stayed behind in Makka
when her father migrated; she had no children.

Fatima: youngest daughter and born a few years before prophethood; she was the only
daughter to outlive the Prophet; she was upset over the treatment he faced by the Quraysh in
Makka; the Prophet showed his affection for her and would visit her before he left on a journey
and upon returning; when the Prophet was ill, she was upset that he was dying but happy when
he told her she would be joining him soon; she was married to ‘Ali and had two sons
and two daughters; she suffered hardships after her marriage and took to grounding flour to
earn money; she was the only daughter to survive the Prophet.

Hazrat Zainab
• She was the eldest daughter of Holy Prophet (PBUH) form Hazrat Khadija (RZ).
• Site was born 10 years before her father became Prophet.
• She was married to her maternal aunt’s son, Abul Aa’s bin Rabi.
• They had two children, Ali who had died in infancy and Hazrat Umamah (RZ) who was later
married to Hazrat Ali (RZ).
• Her son Ali (RA) was the person who sat with the Prophet Muhammad (SAW) on the camel’s
back at the time of his triumphal entry into Mecca. We read frequently in Hadith about a
little girl riding on the back of the Prophet Muhammad (saw) as he prostrated in Salaat; this
was Omamah. Hazrat Ali (RA) married her on the death of Fatima (RA) his first wife.
• Her husband didn’t become Muslim when she did.
• Her husband fought against Muslims in the Battle of Badr and was taken as captives.
• Makkans used to demand him to divorce her but he didn’t as he loved her a lot.
• She sent her mother’s necklace for his ransom to Prophet (PBUH). He recognized and
returned it.
• Prophet (PBUH) released him on a condition that he would send Hazrat Zaynab (RZ) to
Madinah.
• On the way to Madinah she was attacked(by Habbar bin asawd and suffered. Prophet
(PBUH) said about her: “She is the best amongst my daughters; for my sake she has
suffered much.”
• She was reunited with her husband when he accepted Islam in 6 A.H.
• She died in 8 A.H and was buried in Madinah in Jannat ul Baqi.
• The Prophet led her funeral.
• Abul’Ass would cry so profusely that the people saw Prophet (saw) himself weeping and
calming him down. Abul’Ass would say, “By Allah I can’t stand life anymore without
Zainab”. He died one year after Zainab (RA) death.

HAZRAT RUQAYYA
• She was the second daughter of Holy Prophet (PBUH) from Hazrat Khadija (RZ) and was born
seven years before Prophethood.
• She was first married to Abu Lahab’s son, Utba, but later along with her sister she was
divorced.
• When the prophet hood announced, Abu Lahab forced his sons to divorce the
• Prophet’s daughters. He said, “Unless you both divorce the daughters of Muhammad
(SAW), I am not going to see your faces.” So they did
• She was then married to Hazrat Uthman (RZ). With her husband she migrated to Abyssinia
twice and was in the first batch of emigrants. Later they both migrated to Madinah. The
Prophet (SAW) said:“It is the first couple to migrate in the way of Allah after Ibrahim and
his wife.”
• She had a son named Abdullah who died in 4 A.H. at the age of six, after her death in 2 A.H.
• After just two years of migration she contracted smallpox and died at the age of twenty-
one.
• Though Hazrat Uthman (RZ) was with her but her father, the Prophet (PBUH) was away for
the battle of Badr.
• She was buried in Jannat ul Baqi.

Hazrat Umme-Kuhulsoom
• Hazrat Umm Kulthum was the third daughter of Prophet (P.B.U.H).
• She was first married to Utaibah another son of Abu Lahab.
• When the Holy Prophet (P.B.U.H) declared his mission, Abu Lahab became his enemy.
• After the revelation of surah Lahab and asked his son to divorce Umm e Kulthum, which he
did.
• She migrated to Madina with her step mother HazratSawdah.
• After the death of her sister Ruqayyah she was married to Hazrat Usman, hence he came to
be known as Zul-Noorain. :“I have given Umme Kulthum in marriage to Usman by
command.”
• She did not have any child.
• She died in 9 A.H in the month of Shabaan at age of 25 while her father and husband were
away on the Tabuk expedition.
Hazrat Fatima
• She was the Prophet (PBUH)’s fourth daughter and was the youngest one. She was born in
Makkah during the first year of Prophet (PBUH)’s mission therefore it is generally believed
that she was the first Muslim baby.
• She used to hear him recite the Quran and had memorized the entire Holy Book. She also
acquired much knowledge and wisdom by spending time in the Prophet’s (P.B.U.H) company
• She helped her father during persecution. She washed Prophet (PBUH)’s head when people
in Makkah threw dirt on Prophet (PBUH). Once she saw Abu Jahl putting the guts of a dead
animal on her father’s back when he was praying and was in prostration, she ran to him to
remove the filth from its back whilst he stayed in his position. When the Prophet (P.B.U.H)
saw her crying he said, “Don’t cry, my daughter for indeed Allah will make your father
victorious”.
• After Hazrat Khadija (RZ)’s death she was looked after by her step mother Hazrat Sawdah
(RZ) who loved her affectionatelly. She migrated to Madinah with Hazrat Sawdah (RZ) and
her sister Hazrat Umme Kulthum (RZ) after the migration of Muhammad (PBUH).
• Prophet (PBUH) loved her the most. Hazrat Aisha (RZ) reported: “Prophet (PBUH) love
Fatima dearly, whenever he went on a journey, he came to her first and when he returned
her returned to her first, he rose whenever Fatimah come and would make her sit by his
side.”
• A sign of Prophet (PBUH)’s love and respect for her prayerfulness is that on one occasion the
Prophet (PBUH) said: “Among all the women of the world: Mary, Khadija, Asiya and
Fatimah are sufficient to emulate (follow)”. Prophet (PBUH) also said: “You are the highest
women of the people of paradise, except for Maryam, daughter of Imran”.
• In her physical appearance, she resembled to Hazrat Khadija (RZ) the most and that
reminded the faithful about her great mother. In Character, conduct and conversation, she
was just like her father.
• In Madinah, she was married to Hazrat Ali (RZ) in 2 A.H.
• Many companions of Prophet Muhammad (PBUH) asked for Hazrat Fatimah's (RZ) hand in
marriage, including Abu Bakr and Umar, but the Prophet (PBUH) declined, saying he awaited
a sign of her destiny. Hazrat Ali (RZ) wanted to marry her but hesitated due to his poverty.
When he finally approached the Prophet (PBUH), he couldn't express his intent out of
shyness, but the Prophet understood. He suggested Ali sell his shield to provide the bridal
gift (mahr). The proposal was presented to Fatimah, and her silence was taken as consent
for the marriage.
• Fatimah lived near the Prophet’s house. Her husband, Hazrat Ali (RZ), built a house nearby,
and later a Madinan, Hazrat Haritha bin Noman (RZ), donated his home to them so she
could be closer to her father.
• She gave birth to the Prophet’s grandchildren, including Hazrat Hassan (RZ), Hazrat Hussain
(RZ), and daughters Hazrat Umme Kulthum (RZ) and Hazrat Zaynab (RZ). She lived a simple
life and was given the prayer called Tasbih of Fatima by her father for spiritual strength.
• Fatimah participated in battles like Uhud, nursing the wounded and aiding her father. She
also took part in the capture of Makkah.
• Fatimah is linked to Quranic verses like 33:33 (the verse of purification) and 3:61 (the event
of Mubahila), highlighting her spiritual significance in Islam.
• The Prophet (PBUH) predicted that Fatimah would be the first from his family to join him in
paradise. She passed away six months after her father’s death, at around 20 years of age.
Her husband, Hazrat Ali (RZ), buried her at night as per her wishes. She is revered as a
model for womanhood in Islam and given the title of “Al Zahra” The shinning one.

Grandsons
O/N 2022 (11) O/N 2022 (12)

(a)Write about the lives of the Prophet’s grandsons: Hassan ibn ‘Ali and Hussain
ibn ‘Ali. [10]

Answers for this part could give an account of the lives of the grandsons of the Prophet (pbuh)
from their childhood to their deaths.

For both of them, their closeness to the Prophet (pbuh) could be described as well as important
points such as their support for their father throughout his Caliphate. Hassan was born in 3AH
and so spent 7 years in the company of the Prophet (pbuh). His mother passed away shortly
after the Prophet’s death. Along with his brother Hussain, he was close to the Prophet (pbuh),
they would climb on the Prophet (pbuh) while he was in prayer and sit next to him while he was
giving his sermons. In ‘Uthman’s Caliphate he fought against some of the non-believers and was
one of those who protected and guarded ‘Uthman when he was besieged in his home. He
would take food and water for ‘Uthman. Hassan was involved with his father in the battle of the
Camel and the battle of Siffin. When his father was martyred, he became Caliph after being
elected by the people of Kufa but gave it up after some months due to heavy opposition from
Mu’awiya. It is said he was poisoned and died in the year 670 at the age of 48. Hussain was
born a year after his brother in 4AH, and like his brother, was named by the Prophet (pbuh).
After Mu’awiya’s death he rejected the Umayyads and refused to accept Yazid as caliph after
Mu’awiya due to Yazid’s corruption. He was invited by the people of Kufa to become their
leader and they offered him support to oppose the leadership of Yazid. Hussain sent Muslim bin
Aqeel to Kufa, and on finding the people’s support, sent a letter to Hussain telling him to come
to Kufa. However, Muslim was then killed by the governor of Yazid and the people of Kufa went
back on their support of Hussain. On his way to Kufa, Hussain camped at Karbala and Yazid’s
army surrounded the camp. There was a battle between his 72 supporters and Yazid’s army of
thousands. Hussain’s supporters fought hard but they were killed and eventually Hussain was
surrounded and martyred. His severed head was taken to the Caliph.

Hasan Ibn Ali(RA)

He was the elder son of Hazrat Ali (RZ) and Hazrat Fatima (RZ) and the grandson of Holy
Prophet. He was born on 1st Ramadan 3 A.H. in Madinah.

Prophet (PBUH) recited Adhan in his right and lqamah in his left ear, Prophet (PBUH) also
sacrificed two rams for him, offered him honey and offered charity equivalent to the weight of
his hair. He was named ’Hassan’ meaning ‘the beautiful one’ by the Holy Prophet (PBUH). It is
reported that the name was never used in pre-Islamic period and Hazrat Jibrail asked Prophet
(PBUH) to name him as Hassan.

Also known as Shabbar, which in Hebrew language means ‘handsome’. This name is based on
name of Hazrat Haroon (A.S)’s son. Prophet (PBUH) loved him greatly, Different stories of
Prophet (PBUH) are there which shows Prophet (PBUH)’s love for him i.e. allowing his grandson
to climb on his back while Prophet (PBUH) was prostrating. He would often be seen sitting in
the Holy Prophet (PBUH)’s lap, along with his younger brother and Usama bin Zaid (RZ). Once
when Prophet (PBUH) was carrying him on his shoulders the Prophet (PBUH) said: “Oh Allah! I
love him, so I beseech You to love him.”

Events are also narrated when Prophet (PBUH) interrupted his sermon and came down from
Minbar i.e. pulpit to pick him up when he tripped over. Hazrat Mohammad (PBUH) and Hazrat
Ali (RZ) were his only teachers. He learnt newly revealed verses by heart as Mohammad (PBUH)
recited them to him.

In the years after the Holy Prophet's (pbuh) death, Hasan and Husayn were sent by their father to
deliver water to Hazrat Usman while he was under siege by his enemies, shortly before his
assassination in 35 AH/656 AD. During Hazrat Ali’s caliphate, Hasan was dispatched to Kufa to
seek reinforcements in the conflict against Talha, Zubair, and Hazrat Aisha. He also fought
alongside his father in the battle of Siffin.

Following Hazrat Ali's assassination in 40 AH/661 AD, his supporters declared Hasan the
Caliph. However, Muawiya, the Governor of Syria, rejected this claim and mobilized his forces
against Hasan. Hesitant to engage in battle with fellow Muslims and facing a lack of
commitment from his own troops, Hasan's response to this threat was slow. His position grew
increasingly precarious as more of his supporters defected to Muawiya's side, leading Hasan to
renounce the Caliphate after less than a year in office.

He later settled in Medina, where he passed away around 50 AH/670 AD at a relatively young
age. It is commonly believed that he was poisoned by Jauda, one of his wives, who had been
lured by Muawiya’s offers of money and marriage to his son. Hasan was buried in Medina, and
Shi’i Muslims honor him as the second Imam after Hazrat Ali Ibn Abi Talib, believing him to be
sinless and perfect in his actions, attributing miracles to him as well.

Husayn Ibn Ali(RA)

He was the second son of Hazrat Fatima (RA) and Hazrat Ali (RA), born in Medina in 4
AH/626 AD.
Like his brother, the Prophet (pbuh) gave him his name. His grandfather found immense joy in
him, often seen carrying him on his back and holding him on his knee. The Prophet (pbuh) said,
“Hussain is from me and I am from Hussain, may Allah love him who loves Hussain.”

Husayn remained a devoted supporter of his father, Hazrat Ali, and after his father’s
assassination, he was hesitant to accept Hasan’s decision to renounce the Caliphate, even though
he understood that Muawiya was too powerful to oppose.

He made his opposition to the Umayyads evident when, as one of five senior Muslims, he
declined Muawiya’s request to recognize Yazid, his son, as his successor. After Muawiya's
death, Husayn refused to acknowledge Yazid as caliph.

His supporters urged him to travel to Kufa to lead a revolt against the Umayyads, prompting him
to cautiously send his cousin Muslim Ibn Aqeel to assess the situation. Muslim Ibn Aqeel
discovered significant support among the Kufans and wrote to Husayn encouraging him to come.
However, shortly after sending his letter, he was captured and killed by the Umayyad Governor
of Basra. In Kufa, strict actions were taken against Husayn’s supporters, instilling fear among
them.

Meanwhile, Husayn departed from Medina for Mecca in Rajab 60 AH/680 AD. However,
suspecting potential trouble during the Hajj, he left Mecca with his family and close supporters
on 8 Zulhajj 60 AH/10 September 680 AD. Leading Muslims advised him to exercise caution,
and those he encountered on his journey echoed this sentiment. Nevertheless, he remained
steadfast in his purpose. His resolve strengthened upon hearing that troops had been dispatched
against him and that his messengers to Kufa had been killed.

On 2nd Muharram 61 AH/2nd October 680 AD, Imam Husayn set up camp at Karbala,
located in the desert near Kufa. By 7th Muharram, the water supply to his camp was cut off,
forcing Imam Husayn and his supporters to endure hunger and thirst, with negotiations between
the two sides failing to yield results.

Eventually, on 10th Muharram, the battle commenced between Imam Husayn's small but loyal
group and the much larger Umayyad army. Initially, there were minor skirmishes, but as the day
progressed, many of Imam Husayn's devoted followers fought and fell one by one, and their
camp was set ablaze.

Only women, children, and Imam Husayn's eldest son, Ali, who was gravely ill, remained alive.
Imam Husayn eventually fought alone, surrounded by Yazid's forces. He displayed remarkable
courage but was ultimately struck down. His head was severed from his body and taken, along
with the heads of his companions, to Yazid’s court in Damascus. The surviving son, Ali, along
with the women and children, was taken captive.

The beloved grandson of the Prophet (PBUH) was brutally martyred for standing against
oppression and injustice. Muslims worldwide hold Imam Husayn in high esteem, with Shia
Muslims especially revering him as the third Imam for his choice to sacrifice his life in pursuit of
what he believed to be just, resisting the ungodly rule of Yazid.
(b) Explain how al-Husyan’s death remains important to Muslims today? [4]

(b) Hussain defended what he believed was right for the future of Islam. What
lessons might Muslims learn from this? [4]

The tragedy of the Death of Imam Hussain carries a lesson for the Muslim World. He stood firm
to his principle and won an everlasting victory over the forces of evil. It is a legacy left by him
that Muslims should never submit to any authority which goes against the Divine Law and
thrusts itself upon the people by force. If the authority is aggressive and evil, sacrifice on the part
of the followers of truth becomes more essential. Numerical minority or the lack of resources
should not stop them from continuing their struggle against evil.

• Despite being helplessly besieged by the enemy along with his family He did not give up his ,
so Muslims are encouraged to speak out against injustice and be upholder of truth whatever the
circumstances.

Ten Blessed Companions

Hazrat Abu Bakr (R.A)
(a) Write an account of the main events in the life of Abu Bakr during the life
of the Prophet.[10]

Marking Scheme:Abu Bakr: he was the Prophet’s childhood friend, and the first male to
accept Islam. He was quick to affirm the Prophet’s prophethood, and did not hesitate to believe
the Prophet (pbuh) when he told the people about his night journey and ascension. He was given
the name al-Siddiq. He would buy slaves and set them free. He guided others to accept Islam. He
set off to Abyssinia but returned when his friend offered him protection. He was the Prophet’s
companion during the migration to Madina, and the Qur’an mentions him as one of two in the
cave, in reference to this journey (9.40). He gave his daughter in marriage to the Prophet (pbuh).
He participated in all the major battles and gave his wealth in the battle of Tabuk. He was a
witness to the Treaty of Hudaibiyah. He led the prayers during the Prophet’s final illness. When
the Prophet (pbuh) passed away many companions refused to believe it, and it was Abu Bakr
who came to address them telling them that Muhammad (pbuh) has passed away but God is alive
and will never die. He was elected as caliph soon after this, and is one of the ten promised
paradise

Answer:

Hazrat Abu Bakr (R.A) was born in less influential clan Banu Taym. His pre-Islamic name was
Abdul Ka’bah which was later changed into Abu Bakr by Prophet Mohammad (PBUH). His
father was Uthman (R) bin Amir while his mother’s name was Salma BintSakhr Bin Amir. He
was two years younger than Prophet (saw) and was his close friend. He was away from all evil
things even before [Link] was also a rich merchant. All these things made him very influential
in [Link] earned the title of Ateeq which means the charming; this was due to his
personality. Also he was called Abu Bakr by Arabs which means the father of foal of camels;
this is because he was fond of young camels.

He was the Prophet (PBUH)’s friend since childhood. He was the first free adult male out of
Prophet’s immediate family to accept Islam. He accepted Islam without any hesitation. The
Prophet pbuh is reported to have said, “Whenever I offered Islam to anyone, he always
showed some reluctance…..Abu Bakr was the only person who accepted Islam without any
reluctance…..”.He remained loyal to Prophet (PBUH) at all times. Once
when Utba bin abi Muiton on motivation of pagans tried to strangle Prophet (PBUH), he
intervened to rescue Prophet (PBUH). On this, pagans bat him hard in a way that he lost his
consciousness and received fatal injuries.

He also brought other prominent Makkans to Islam. For example, Usman, Talha, Zubair and
many other companions accepted Islam as a result of his [Link] bought slaves who were
Muslims and set them free. For example, he gave one of his pagan slaves and bought Hazrat
Bilal and set him free. He expressed belief in Prophet (PBUH)’s night journey (Al-Mairaj). On
hearing about the night journey he asked questions from Prophet related to the mosque of
Jerusalem. He felt convinced whereupon he was the first one to believe in Prophet (PBUH)’s
journey of AI- Isra Wal Mairaj. On that Prophet (PBUH) awarded him the title `Al-Siddiq’ means
the supporter of, the truth.

Abu Bakr's close relationship with the Prophet (pbuh) was further strengthened when his
daughter Aisha married the Prophet soon after the passing of Hazrat Khadija. He accompanied
the Prophet on the Hijra in 622 AD, staying with him in the cave of Thaur during the journey,
where the Prophet reassured him. He is mentioned in the Quran as the “Second of the Two”
(9:40).

After migrating, Abu Bakr made his living through farming. He participated in all the key battles
against the Makkans and the Jews during the Prophet’s time. Though he did not engage in
combat during the Battle of Badr, he guarded the Prophet’s camp. In the Battle of Uhud, he
even expressed readiness to fight his own son, Abdur Rehman bin Abu Bakr, in a duel. He also
took part in digging and fighting during the Battle of the Trench.

His unwavering loyalty to the Prophet was evident when he supported the decision to sign the
Treaty of Hudaibiya in 6 AH/628 AD, calming Hazrat Umar, who was dissatisfied with the terms
of the [Link] the Battle of Hunain, Abu Bakr stood firm and did not retreat. He made
significant financial contributions to the Tabuk expedition, donating all his [Link] was
entrusted with leading the first pilgrimage to Makkah and also led the prayers during the
Prophet’s final illness. The Prophet said near the time of his passing, “If I were able to choose a
friend on earth, I would choose Abu Bakr.”
When the Prophet (pbuh) passed away, Abu Bakr addressed the Muslim community, reminding
them that Islam would continue after the Prophet’s (pbuh) death. He read the following
verse “Muhammad is no more than a messenger: many messengers that were before him
passed away, if he died or were slain will you turn back on your heels?” (3: 144). He suggested
that the Holy Prophet (saw) will be buried in the same place where he had passed away i.e. the
chamber of Hazrat Ayesha (RA).

(b) How can Muslims use the example of Abu Bakr in showing loyalty to their
friends and colleagues?[10]

• Offering help and support to your friends when they need it, even if you do not get something
back in return, rather doing it just to make them [Link] honest with them, and do not try to
hide things from them. Help them when they need help with a project or work. Being there to
support them when they are in a time of [Link] them when others are
hurting/making fun of them, and not remaining silent. If you see them going astray you can
guide them back.

Hazrat Umar
His full name was Umar bin [Link] (RA) was born in 582 A.D and belonged to the tribe
of Banu Adi . His father name was Khattab Bin Nufail while his mother’s name was Hantamah
bint [Link] was a well-educated, intelligent individual and a strong-willed, wealthy
merchant.

In the sixth year of Islam, the Prophet (PBUH) prayed to Allah to strengthen Islam through
either Umar bin Khattab or Amr bin Hisham. At one point, Umar intended to kill the Prophet
(PBUH), and while on his way with a sword in hand, he encountered Naim bin Abdullah. Umar
informed Naim of his plan to kill the Prophet (PBUH), but Naim advised him to first check on his
own family, as his sister and brother-in-law had both embraced Islam. Upon hearing this, Umar
went to his sister Fatima’s house, where he found her and her husband, Saeed bin Zaid, reciting
the Quran. . In a fit of anger, he beat them so severely that his sister began bleeding. Once he
calmed down, he asked what they had been reciting, and she read to him from Surah [Link]
sister asked Hazrat Umar (RZ) to be purified and then allowed him to hold the leaf on which
Surah Taha verses 1-9 were written.. Umar was deeply moved by the recitation, and soon after,
he went to the Prophet (PBUH) at Dar-e-Arqam and accepted Islam.

Umar’s conversion greatly strengthened Islam. His acceptance of Islam gave the Muslims
courage, and they began to pray openly at the Ka'bah. Abdullah ibn Masud remarked, “We
have been powerful since Umar embraced Islam.” The Prophet (PBUH) bestowed upon him
the title of Al-Farooq, meaning "the one who distinguishes between right and wrong."

When the Muslims were commanded to migrate to Madinah, most left Makkah in secret, but
Umar (RA) migrated [Link] took part in all major battles, including Badr, Uhud, Trench,
Khyber, and Hunain. In the Battle of Badr, he shared a camel with Abu Bakr and Abdur Rehman
bin Auf. During the Battle of Uhud, he was among those who formed a protective circle around
the Prophet (PBUH) to defend him from the Quraysh. He also helped dig the trench around
Madinah during the Battle of the Trench.

Umar's relationship with the Prophet (PBUH) was further strengthened when the Prophet
married his daughter, Hazrat [Link] (RA) took the Pledge of Rizwan at the Prophet’s
hand, vowing to avenge the blood of Uthman. Although he was initially unhappy with the terms
of the Treaty of Hudaybiyyah, expressing his dissatisfaction—a sentiment he later regretted—
he was present during its [Link] the time of the conquest of Makkah, when Abu Sufyan was
captured after spying on the Muslims, Umar (RA) requested the Prophet’s permission to
execute [Link] the Expedition of Tabuk, Umar donated half of his wealth for the sake of
Allah.

The Prophet (PBUH) held great affection for Umar, once saying, “Were a Prophet to come after me, he
would have been Umar, but I am the seal of prophets.” Upon the Prophet’s death, Umar, overwhelmed
by grief, threatened to kill anyone who claimed the Prophet had died. It was Abu Bakr who then helped
him understand that Islam was to endure after the Prophet's passing.

Hazrat Usman
Hazrat Usman was born into the Umayyad clan of Makkah, a powerful family of Quraish. He
was born in 576 A.D .His father’s name was Affan and his mother’s name was Arwah. He was
modest, honest and upright since his childhood and was among the few people in Makkah who
could read and write and was a very successful trader.

He embraced Islam in its early days through the invitation of Hazrat Abu Bakr (RA), becoming
the first member of the Umayyad clan to accept [Link] his high status and wealth, he
faced persecution from his uncle, who tied him up with ropes, wrapped him in a blanket, and lit
a fire around him to suffocate him, but Hazrat Usman (RA) remained steadfast in his faith.

Hazrat Usman (RA) married the Prophet’s (PBUH) daughter, Hazrat Ruqayya (RA), and migrated
with her, first to Abyssinia and then later to Madinah. The Prophet (saw) said the following
when they migrated to Abyssinia “It is the first couple to migrate in the way of Allah after
Ibrahim and his wife.”

He did not participate in the first battle of Islam, the Battle of Badr, due to Hazrat Ruqayya’s
illness. She passed away shortly afterward, and in the same year, the Prophet (PBUH) married
his other daughter, Umm Kulthoom (RA), to him, granting him the title "Zunn-Nurain,"
meaning "the one with two lights."

He acted as the Prophet (PBUH)’s ambassador to Quraish. He accompanied Prophet (PBUH) in

journey towards Hudaibya in 6 A.H. He was sent to Makkah to hold negotiation
with Quraish but due to delay in his return a rumor of his murder was spread. Hearing the news
Prophet (PBUH) took pledge in order to release him if he was alive or to avenge his blood if he
was dead. On this Prophet (saw) took pledge , Bait – e – Rizwan.. He was also a frequent scribe
of revelation. He was the first person who wrote Quran with his hand. He provided money for
the extension of Majid e Nabwi after treaty of hudaibiyah. He freed many slaves who
mistreated and tortured by their masters.

During the Conquest of Makkah, Hazrat Usman (RA) rode beside the Prophet (PBUH), and
during the Farewell Pilgrimage, he was entrusted with the responsibility of escorting the
Prophet’s (PBUH) wives.

Hazrat Usman (RA) was known for his immense generosity, earning him the title of al-Ghani,
meaning "The Generous One." He spent his wealth freely for the sake of Islam, including
purchasing a well from a Jew in Madinah for a large sum of money (20000 dirhams ), ensuring it
was available for the free use of Muslim emigrants when they faced difficulties accessing
drinking water. He also financed one-third of the army's expenses during the Tabuk
[Link] was a very modest man there are many Ahadith where the Prophet (P.B.U.H)
praised his modesty .The Prophet pbuh said, “For every apostle of Allah, there was a constant
companion and my companion in Paradise will be Usman.”

Hazrat Ali bin Abu Talib

Hazrat Ali, the son of Abu Talib, the Holy Prophet’s paternal uncle, came to live with Hazrat
Muhammad after the latter's marriage to Hazrat Khadija. This arrangement was made to ease
the financial burden on Abu Talib, who was struggling at the time. Hazrat Ali was only ten years
old when he became one of the first individuals to embrace Islam.

On the night of the Hijra, Hazrat Ali was asked by the Prophet Muhammad to sleep in his bed.
This act deceived the Quraish assassins, making them believe that the Prophet was still in
Makka. This allowed Hazrat Muhammad and Hazrat Abu Bakr to escape safely. Additionally,
Hazrat Ali fulfilled the Prophet's request by returning all the items that had been entrusted to
him.

His close bond with the Prophet is further highlighted by the fact that when the Emigrants from
Makka were paired with the Helpers from Madina, he was paired with the Prophet himself. The
Prophet Muhammad said to Hazrat Ali, “You are my brother in this world and the next.”

In the second year of the Hijra, Hazrat Ali married the Prophet’s youngest daughter, Hazrat
Fatima. Known for his valor in battle, Hazrat Ali proved his mettle as a warrior. He shared a
camel with the Prophet on their way to Badr and was among the scouts sent to gather
intelligence on enemy movements. Before the battle commenced, he engaged in single combat
as one of three Muslims and was chosen to carry the Muslim banner, where he successfully
defeated many Quraish fighters.
During the Battle of Uhud, Hazrat Ali was entrusted with the Muslim banner after the original
bearer was killed. He also defended the Holy Prophet when he was injured. In the Battle of al-
Khandaq, he triumphed over his adversary in single combat and played a crucial role in the
siege against the Jewish tribe of Banu Qurayza. His bravery was evident as he used a door as a
shield during the confrontation at Khaybar. He carried the Muslim banner during the Muslim
entry into Makka and defended the Holy Prophet at Hunayn. Additionally, he was appointed as
the commander for expeditions to Fadak and Yemen.

Due to his remarkable courage, the Prophet Muhammad bestowed upon him the title of “Asad
ullah,” meaning the Lion of Allah. Hazrat Ali's contributions extended beyond the battlefield;
he was the scribe who wrote the treaty of al-Hudaybiya and witnessed it. During the pilgrimage
led by Hazrat Abu Bakr in 9 AH, he was sent by the Prophet to announce new revelations,
which can be found at the start of Surat-al-Tawba.

At one point, while left in charge of Madina during the expedition to Tabuk, Hazrat Ali
expressed his disappointment at not participating in the fighting. In response, the Prophet
reassured him, saying, “Are you not content to be with respect to me as Harun was to Musa,
except that after me there shall be no other Prophet?”

A significant incident occurred at Ghadir Khumm while the Prophet Muhammad was returning
to Madina after his farewell pilgrimage. In front of his followers, he took Hazrat Ali's hand and
declared, “Of whomsoever I am lord, this Ali is also his lord. O Allah! Be the supporter of
whoever supports Ali and the enemy of whoever opposes him.” This event, recorded by
several Sunni scholars and hadith compilers, underscores Hazrat Ali's esteemed position.

The closeness between the two figures is encapsulated in various sayings of the Holy Prophet,
particularly highlighted by his statement: “I am from Ali and Ali is from me.”

Hazrat Talha bin Ubaidullah

Hazrat Talha bin Ubaidullah was known by several titles, reflecting his esteemed status among
the early Muslims. He was the grand-nephew of Hazrat Abu Bakr (RA) and was so generous
that the Holy Prophet (PBUH) bestowed upon him the titles of “Jawwad” and “Fayyaz.” He was
also referred to as Al Qarreenayn after being tied with a rope to Abu Bakr by Nawfal ibn
Khuwaylid.

Born in Makkah to the Banu Tamim clan, a sub-tribe of Quraish, Hazrat Talha was educated
early in life and mastered reading, writing, and oratory. He often delivered speeches at the
famous annual fair of Ukkaz in Makkah and eventually became a merchant. At the age of 17, he
accepted Islam at the invitation of Hazrat Abu Bakr (RA).
Throughout his life, Hazrat Talha remained steadfast in his faith, enduring torture from his older
brother and the social ostracism imposed by the Quraish. He played a vital role in protecting
the Prophet’s family during their migration and migrated to Madinah himself for the sake of
Islam. Despite being bound by a rope with Abu Bakr by Naufal, he fought in every battle except
for the Battle of Badr, where he and Hazrat Saeed bin Zaid were tasked with spying on the
Quraish caravan. At the Battle of Uhud, he was wounded in the hand when he deflected a
sword from piercing the Holy Prophet’s head. The fingers of that hand remained useless
throughout the rest of his life. He remained at the Prophet’s side for the remainder of the
battle. For his bravery, he earned the title of ‘Living Martyr’. The Prophet pbuh is reported to
have said: “Whosever is pleased to see a martyr on the surface of the earth, let him look at
Talha bin Ubaydullah.”

Hazrat Talha had a significant income of 1,000 dinars a day, which he generously spent in the
way of Allah, particularly on the poor, needy, and his relatives. He was known for his hospitality
and was part of the advisory council during the caliphates of Hazrat Abu Bakr and Hazrat Umar
(RA). He was one of those who called for vengeance for Hazrat Usman (RA). Hazrat Talha was
fatally injured by a poisoned arrow in the Battle of the Camel and passed away at the age of 64.

Hazrat Zubair
Hazrat Zubair was born in Makkah in 570 AD into the Banu Asad clan and was a cousin of the
Prophet Muhammad (PBUH) as well as the nephew of Khadija (RA). His father, Awwam, and
mother, Safiya, instilled in him a sense of resilience, enabling him to face numerous hardships
with bravery and confidence. He learned the art of fighting from an early age and eventually
became a merchant, living a pious life even before his conversion to Islam.

As an early convert to Islam, Hazrat Zubair became a close friend of Abu Bakr (RA), who invited
him to embrace the faith. He accepted Islam at the young age of 16. Despite facing severe
persecution, including being wrapped in date leaves and set on fire by his uncle, he remained
steadfast in his beliefs. Hazrat Zubair joined the Prophet (PBUH) during the social boycott, but
when the Quraishi persecution escalated, he migrated to Abyssinia in 615 AD and later to
Madinah.

In Madinah, Hazrat Zubair engaged in farming and business, marrying Hazrat Asma, the eldest
daughter of Abu Bakr (RA). He displayed exceptional bravery in the battles of Badr, Uhud, and
the Trench, earning the title "Day of Zubair" for his valor at Badr. He played a prominent role as
a leader during the Conquest of Makkah and was present at the Treaty of Hudaibiya. A great
supporter of the first three Caliphs, he assisted them in various matters and led a small army
against apostates. Hazrat Umar appointed him as the leader of 4,000 Muslim soldiers sent to
Palestine, and he served on the advisory council.

Hazrat Zubair was selected as one of the six individuals eligible to succeed Hazrat Umar (RA)
and narrated 38 Hadith. After withdrawing from the Battle of the Camel, he stopped to pray,
during which he was martyred by Amr bin Jermoz, who had been following him. The Prophet
(PBUH) remarked, “Talha and Zubair are my neighbours in Paradise,” highlighting their
esteemed positions in Islam.

Hazrat Ubaidah bin Jarrah

Hazrat Ubaidah bin Jarrah, originally named Amr, was given the title of Ameen-ul-Ummat by
the Holy Prophet Muhammad (PBUH), who referred to him as “the honest of my nation.” Born
in Makkah in 570 AD, he belonged to the Banu Fahra clan, a branch of the Quraish. Although
his father, Abdullah, did not embrace Islam, his mother did.

At the age of 29, Hazrat Ubaidah, a close friend of Hazrat Abu Bakr (RA), accepted Islam, making
him one of the earliest converts, having done so just a day after Abu Bakr. Despite facing severe
torture for his beliefs, he remained steadfast and eventually migrated to Abyssinia to escape
the Quraishi persecution.

Hazrat Ubaidah was an invaluable advisor to the Holy Prophet (PBUH) and participated in the
significant battles of Badr and Uhud. During the Battle of Uhud, he faced the heart-wrenching
situation of having to kill his own father, who was fighting for the Quraish. When the Prophet
(PBUH) was injured in the same battle, two rings of metal armor became embedded in his
cheek, and Hazrat Ubaidah bravely removed them, sacrificing his two front teeth in the
process. He was also a witness to the Treaty of Hudaibiya and played a leadership role during
the Conquest of Makkah.

Throughout the Prophet’s (PBUH) life, Hazrat Ubaidah led several expeditions, including one to
Najran in 9 AH, where he preached and resolved disputes. After the Prophet’s (PBUH) passing,
he was instrumental in electing Hazrat Abu Bakr (RA) as the first Caliph and played a critical role
in quelling the apostasy movement. He was later appointed as the commander of the Muslim
army in Syria and Palestine, where he successfully defeated the Roman army and conquered
Damascus during Hazrat Umar’s (RA) caliphate.

Hazrat Ubaidah ultimately succumbed to a deadly plague in 639 AD. He chose not to return
home to avoid spreading the disease. His legacy as one of the greatest generals of Islam
remains significant, particularly for his key contributions to the conquest of Syria.

Hazrat Saad bin Abi Waqas

Hazrat Saad bin Abi Waqas hailed from the Banu Zahra clan and was a cousin of Bibi Aminah,
making him an uncle to the Prophet Muhammad (PBUH). He learned to read and write at a
young age and also mastered the art of archery.

At the age of 17, he became one of the first individuals to accept Islam, influenced by the
teachings of Hazrat Abu Bakr (RA). After his conversion, Saad faced significant opposition,
particularly from his mother, but he remained steadfast in his beliefs despite the persecution
he endured. He made history as the first Muslim to shoot an arrow in defense of Islam when
the Quraish interrupted prayer. He also shed blood while traveling to Makkah when he and
other Muslims were attacked.

Saad participated in all major battles of the early Islamic period, and during the Battle of Uhud,
he stood as one of the defenders of the Holy Prophet (PBUH). Renowned for his skills, he was
recognized as one of the best archers. Under the caliphate of Hazrat Umar (RA), he was
appointed as a General and fought valiantly against the Persians. Later, he served as the
governor of Kufah and Najd and played a significant role in introducing Islam to China during
the caliphate of Hazrat Usman (RA). Furthermore, he was a member of the six-man council
tasked with selecting Hazrat Umar’s successor.

Hazrat Saad spent the final years of his life in Madinah, where he passed away in 55 AH. As he
neared death, he instructed his son to shroud him in a woolen jubbah, a garment he had kept in
a box and had worn during the Battle of Badr.

Sa’eed Ibn Zayd (R.A) Sa’eed Ibn Zayd (R.A) was among the first individuals to embrace
Islam. His father, Zayd, was a monotheist who followed the religion of Prophet Ibrahim. Sa’eed was also
a cousin of Umar (R.A) and married to Umar’s sister, Fatima. Umar (R.A) accepted Islam after hearing
them recite Surah Taha.

As a devoted companion of the Prophet Muhammad (P.B.U.H) and a skilled warrior, Sa’eed participated
in all major campaigns and battles during the Prophet's lifetime, with the exception of Badr. He and
Talha were away from Madinah on a mission to spy on a Quraish caravan when they returned to find
that the Prophet (P.B.U.H) had already departed for Badr. However, they still received a share of the
spoils of war.

Sa’eed was present during the Treaty of Hudaibiya and took part in the Conquest of Makkah. After the
Prophet’s (P.B.U.H) passing, he played a significant role in the Muslim community, known for his
courage and bravery. He commanded the infantry of the Muslim army during Umar’s caliphate and was
appointed governor of Damascus, though he later resigned from this position due to his passion for
jihad. Subsequently, he fought as an ordinary soldier in various battles for the cause of Islam. He passed
away in 55 AH and was laid to rest in Madinah.

Abd al-Rahman ibn Awf

Abd al-Rahman ibn Awf was among the first eight individuals to embrace Islam and was one of
the ten promised Paradise. In the pre-Islamic era, he was known as Abu Amr, but upon
accepting Islam, the Prophet (P.B.U.H) renamed him Abd al-Rahman, meaning "the servant of
the Beneficent God."

Abd al-Rahman endured persecution alongside the early Muslims at the hands of the Quraysh,
remaining steadfast in his faith. When some Muslims migrated to Abyssinia to escape the
relentless and severe persecution, Abd al-Rahman joined them.
After arriving in Madinah, the Prophet established bonds between the Muhajirin and the
Ansar, with Abd al-Rahman becoming the brother of Saad ibn ar-Rabi'ah. Although Saad was
eager to share his wealth and family with Abd al-Rahman, he expressed a desire to be self-
sufficient and requested guidance to the marketplace. As a talented merchant, Abd al-
Rahman's efforts led to his considerable wealth.

He participated in the battles of Badr and Uhud, and during the Battle of Tabuk, he made
significant financial contributions for the expedition, even providing resources for those unable
to equip themselves. Notably, at Tabuk, he had the honor of being the only person to lead the
Prophet (P.B.U.H) in prayer.

Renowned for his generosity, there was an incident in which he donated all the wealth from
his caravan to the people of Madinah. Following the Prophet’s (P.B.U.H) death, Abd al-Rahman
took it upon himself to care for the needs of the Prophet's wives, allocating stipends from his
own finances. When asked about the source of his wealth, he remarked that he never lifted a
stone without expecting to find gold or silver beneath it.

He was also one of the six individuals selected by ‘Umar to serve on the council of shura to
choose the next Khalifa after his passing. Abd al-Rahman died around 653 at the age of 75.

Important Personalities
Hazrat Aminah
A year before "the year of the elephant," ‘Abdullah ibn Abdul Muttalib entered into a marriage
with Aminah, the daughter of Wahb, from the Banu Zuhrah clan of the Quraish tribe. Their
union was significant, as Abdullah's father, Abdul Muttalib, arranged the marriage, believing
that Abdullah's lineage carried a prophetic promise, evident in a light said to shine from his
forehead. Aminah dreamt of her son, Ahmad (later known as the Prophet Muhammad), being
born with a magnificent light that spread across the earth, signifying his importance. She
named him Ahmad, meaning "one who renders praise to God."

After her passing, Aminah’s emotional struggle deepened, as Abdullah had died shortly after
their marriage, leaving her in a state of deep sorrow. Muhammad was born just four months
after Abdullah’s death. Shortly after his birth in 570 A.D., Aminah sent Muhammad into the
desert to be nursed by Halima Saadia, following the tradition of noble families to help children
develop self-discipline, nobility, and a pure Arabic accent. After being nursed for some time,
Muhammad was reunited with Aminah when he was five years old.

When Muhammad was six, Aminah decided to visit her deceased husband's grave in Yathrib
(now known as Madinah), despite objections from her family, including Barakah and Abdul
Muttalib. The journey took ten days, and while Aminah visited Abdullah's grave, Muhammad
stayed with his maternal uncles from the Banu Najjar tribe.

On the return trip to Makkah, Aminah fell seriously ill and succumbed to a fever at al-Abwa,
where she was buried. In his final moments with her, Aminah rested on Muhammad's lap, and
he wept for her, feeling the weight of his loss. She died in 577 A.D., and her burial took place at
Abwa, marking a poignant chapter in Muhammad's early life. Her death left a profound impact
on the young Muhammad, who, despite spending little time with her, held great love and
respect for his mother. In his later years, he often remembered her fondly.

Years later, during the Hudaibiya Umrah in 7 A.H, the Prophet Muhammad visited her grave in
Abwa. Overcome with emotion, he wept as he remembered the compassion and mercy she had
shown him. His companions, witnessing his tears, inquired about his sorrow, and he explained
that he recalled the deep love of his mother, illustrating the lasting bond they shared despite
their short time together.

Hazrat Abu Talib

Abu Talib, the paternal uncle of the Holy Prophet Muhammad (PBUH), was thirty years older
than him and became his guardian after the death of Muhammad's parents and grandfather.
After the passing of Abdul Muttalib, Abu Talib inherited the chiefdom of the Banu Hashim tribe
and took on responsibilities such as providing food and beverages for Hajj pilgrims. He treated
Muhammad with extraordinary kindness, often prioritizing him over his own sons and never
eating without him present.

Abu Talib accompanied Muhammad on a trade journey to Syria, where they met the monk
Bahira, who predicted that Muhammad would become a Prophet and advised Abu Talib to
protect him, especially from the Jews. During a significant battle known as Fajar, Abu Talib
sided with Banu Kinana, and Muhammad supported him by collecting arrows.

He played a crucial role in facilitating Muhammad's marriage to Hazrat Khadija (RZ). After
receiving a proposal from Khadija, Abu Talib praised his nephew, stating, “My nephew
Muhammad bin Abdullah is the best and greatest man of all the Quraish,” and emphasized
that Khadija's affection for him was more valuable than wealth.

As Muhammad began to preach Islam, Abu Talib stood by him unwaveringly, providing essential
tribal security in the face of increasing opposition from the Quraish leaders. Despite pressure to
abandon Muhammad, he remained committed, famously telling his nephew, “Go and do
whatever you like. I will never withdraw my protection from you.” His steadfast support
enabled Muhammad to continue his mission without fear.

When the Quraish threatened Abu Talib to hand over Muhammad, he communicated the
gravity of the situation to his nephew, who firmly replied, “O my uncle if they place the sun of
my right hand and the moon on my left hand and ask me to renounce my work, I will not stop
until Allah fulfils it for me, or destroys me in the process”This resolute declaration moved Abu
Talib, who reassured Muhammad of his unwavering support.

In response to the Quraish's increasing animosity, Abu Talib took the Banu Hashim tribe to the
valley of Shib Abi Talib for protection against assassination attempts, demonstrating his
commitment to his nephew's safety. Despite being old, he, along with his brother Hazrat
Hamza (RZ) and other men of Banu Hashim, took turns guarding Muhammad at night and often
moved his bed to keep him safe.

Throughout the three-year boycott imposed by the Quraish, Abu Talib endured great hardships
but continued to protect Muhammad. His influence helped negotiate an end to the restrictions
after sharing crucial information from Muhammad regarding the boycott. However, he suffered
greatly during this period and died in the 10th year of Prophethood, known as the ‘Year of
Grief’.

During his last moments, Abu Talib summoned the Banu Hashim and urged them to protect
Muhammad at any cost, leaving a lasting legacy of loyalty and support that profoundly
impacted the early years of Islam.

Halima Sadia
Halima Sadia was an Arab Bedouin woman who served as a wet-nurse for Prophet Muhammad
during his early childhood, caring for him for the first five years of his life.

Halima experienced many signs of blessing while raising Muhammad. Her goats consistently
returned home full and overflowing with milk, in stark contrast to the scrawny and empty
goats of other Bedouins. She recognized that Muhammad was a blessed child, surrounded by
miracles.

After two years, Muhammad was returned to his mother, Amina. Halima shared the blessings
she had experienced during Muhammad's care, but Amina was eventually persuaded by Halima
and her husband, Al-Harith, to let Muhammad return for another two years to protect him
from a spreading disease in Makkah.

During this second period, a strange incident occurred. While playing with his foster brother,
two Angels appeared as men in white clothing. They laid Muhammad down, opened his chest,
removed his heart, extracted a blood clot, and purified both his heart and chest before
returning his heart to his body. His foster brother ran to Halima, claiming that Muhammad had
been killed. Halima hurried outside and found Muhammad with a pale face but otherwise
unharmed. Fearing for his safety, she decided to return him to his [Link] returning
Muhammad to Amina, he lived with her until her death.
Years later, after Muhammad married Khadijah, Halima visited him to express her poverty.
Muhammad asked Khadijah to give Halima 40 sheep to help her. After receiving his first
revelation, both Halima and her husband embraced Islam.

On the day of Hunayn, Muhammad showed his respect for Halima by laying his robe on the
ground for her to sit on. Halima passed away in 8 A.H., and her grave is located in Jannatul Baqi
in Madinah. Muhammad often referred to Halima as “my mother.”

Hazrat Hamza
Hazrat Hamza was the uncle and foster brother of Prophet Muhammad (PBUH), born in Mecca
two years prior to the Prophet's birth. Both were nourished by the same wet-nurse, Umme
Aiman, creating a strong familial bond between them.

Although he initially remained indifferent to the Prophet's mission, Hamza was protective when
he saw his brother Abu Lahab insulting the Prophet. He confronted Abu Lahab for throwing filth
at the Prophet’s threshold, signaling his willingness to defend him. The turning point for Hamza
came when he learned of the abuse directed at the Prophet by Abu Jahal. After hearing about
an attack on the Prophet, Hamza rushed to the Ka'bah, struck Abu Jahal with his bow, and
publicly declared his acceptance of Islam, saying, “Ah! You have been abusing Muhammad; I
too follow his religion.”

Hamza's conversion to Islam marked a pivotal moment, empowering the Muslim community
and enabling them to spread the faith more openly. His strong personality and fierce dedication
to the Prophet's cause provided the Muslims with newfound strength and confidence.

As the bodyguard of the Prophet, he played a crucial role in the early days of Islam. Hamza first
migrated to Abyssinia and later to Madinah, where he led the first raiding expedition against a
Makkan trade caravan. Although he attempted to intercept a caravan led by Abu Jahal, it
successfully escaped.

In the Battle of Badr, Hamza distinguished himself by killing several prominent enemies,
including Utba bin Abi Mueet, a notable leader of the Quraish. His valor in battle contributed
significantly to the Muslim cause. During the Battle of Uhud, he supported the decision to fight
outside Madinah, opposing Abdullah bin Ubai's suggestion to remain within the city. He
engaged in fierce combat and exhibited bravery, killing members of Abi Talhah.

Hazrat Hamza met his end during the Battle of Uhud, where he was killed by Wahshi, a slave
hired by Hinda for revenge. Wahshi, using his skills as an archer, struck Hamza with a lance,
leading to his martyrdom. Hinda, infuriated by the loss of her father at Badr, later mutilated
Hamza's body. Despite this tragic end, the Prophet (PBUH) recognized Hamza’s contributions,
honoring him with the title of Syed ul Shuhda (Chief of all Martyrs).He was buried in the field of
Uhud.

Jafar bin Abu Talib

Hazrat Jafar was the son of Abu Talib and the elder brother of Hazrat Ali. Together with his
wife, he embraced Islam during its early days.

He was part of the second group of emigrants to Abyssinia, where they were pursued by the
disbelievers of Makkah. These disbelievers requested the king of Abyssinia, Najashi, to hand
over the emigrants. When summoned to the king’s court, the Muslims chose Hazrat Jafar as
their spokesperson. He delivered a compelling speech explaining the principles of Islam and the
teachings of the Holy Prophet (P.B.U.H), also reciting a portion of Surah Maryam. After hearing
this, Najashi remarked, “By God, this and the Gospel are the lights of one candle,” and
subsequently dismissed the disbelievers, assuring the Muslims of their peaceful residence in his
land.

Jafar returned to Madina in the 7 A.H. After the conquest of Khyber, the Holy Prophet (P.B.U.H)
granted him a plot of land near Masjid al Nabwi, keeping him close to himself.

In the 8 A.H., the Holy Prophet (P.B.U.H) dispatched an army to Mu'tah in Syria, including
Hazrat Jafar. Hazrat Zaid bin Harith served as the army's commander, and in the event of his
death, Hazrat Jafar was to take over. Hazrat Jafar was martyred in this battle, suffering ninety
wounds and losing both hands. The Holy Prophet (P.B.U.H) remarked, “Allah has granted him
two wings in place of his two hands so that he flies about in paradise wherever he likes,”
earning him the title of Jafar Tayyar (Jafar the flier).

Hazrat Jafar was known for his compassion towards the poor and needy, earning him the title
Abul Masakeen. He bore a resemblance to the Holy Prophet (P.B.U.H) in both features and
character. The Holy Prophet (P.B.U.H) himself stated, “You resemble me in features and
manners.”

Salman al-Farsi
Hazrat Salman R.A, known as the Persian, was born in Persia to a wealthy and overprotective
father, who kept him confined within their mansion. He belonged to the Zoroastrian faith and
was responsible for maintaining the ceremonial fire in his family's home.

Driven by curiosity about the outside world, he eventually left home and encountered a group
of Christians engaged in worship. Captivated by their faith, he converted to Christianity and
moved to Isfahan. His thirst for religious knowledge led him to Syria, where he learned from
some priests about a new prophet expected to emerge in Arabia, along with the signs that
would identify [Link] his way to Arabia, he was captured and sold into slavery. When the
Prophet (P.B.U.H) arrived in Yathrib, Hazrat Salman became eager to meet him. After attending
one of the Prophet's gatherings and witnessing all the signs he had been told about, Hazrat
Salman embraced Islam.

The Prophet (P.B.U.H) helped secure Salman’s freedom, and he became a devoted supporter of
Islam. His strategic suggestion to encircle Madinah with a trench proved pivotal during the
Battle of Khandaq (Trench), where it protected the city from the Makkans and their allied
tribes.

Hazrat Salman later rose to become one of the top commanders who played a significant role in
conquering the Persian Empire during the caliphate of Hazrat Umar R.A. Upon his death, he
was buried there.

Hazrat Bilal
Hazrat Bilal (R.A), originally a slave from Abyssinia, was among the earliest converts to
Islam. He was sold to Umayyah bin Khulf, who often reminded Bilal of his perceived
inferiority by saying, “I am your master and you are my slave.” Bilal first heard about the
Prophet (PBUH) while grazing sheep and became intrigued by the teachings he overheard. After
hearing his master criticize Islam, he visited the Prophet (PBUH) and accepted the faith,
declaring “Ahad! Ahad!” (The One, The One) in defiance of his master’s commands.

Bilal suffered greatly for his beliefs; Umayyah subjected him to brutal torture, including making
him lie on burning sand and placing a heavy stone on his chest, demanding he renounce his
faith. His ordeal came to an end when Abu Bakr witnessed the cruelty and purchased Bilal’s
freedom.

After migrating to Madinah, the Prophet (PBUH) chose Bilal to deliver the Adhan due to his
high-pitched and resonant voice, making him known as the Mudhin of the Prophet. Bilal
fought bravely in all the battles during the Prophet’s lifetime, including the Battle of Badr,
where he killed Umayyah ibn Khalaf. After the conquest of Makkah, he had the honor of
proclaiming the Adhan from the roof of the Ka'bah.

Following the Prophet's death, Bilal was asked by Caliph Umar to deliver the Adhan during a
treaty with the Jews. A deeply pious individual, he later settled in Syria, where he married. One
night, he dreamt of the Prophet (PBUH), which caused him to weep and return to Madinah. At
the request of the Prophet’s grandsons, he delivered the Adhan once more, evoking strong
emotions among the people as they remembered the days of the Prophet.

Bilal’s unwavering loyalty to the Prophet (PBUH) and his significant contributions to the
Muslim community earned him a revered place in history. He lived until the age of 60 and was
buried in Damascus.

Abu Sufyan
Abu Sufyan whose real name was Sakhr,was a wealthy trader from the Banu Umayya tribe in
Makkah, was a significant opponent of the Prophet Muhammad (PBUH) for nearly two
decades. His rivalry with the Banu Hashim clan arose from their ascendancy, which
overshadowed his family's influence.

Initially opposing Islam, he played a key role in the Battle of Badr, where he prioritized his trade
caravan's safety over engaging in battle, leading to the Quraish's defeat and humiliation. In the
Battle of Uhud, he commanded the Makkan forces, resulting in notable victories, including the
death of the Prophet's uncle, Hazrat Hamza. Following various defeats, his hostility began to
lessen after signing the Treaty of Hudaybia in 6 A.H.

When the Prophet (pbuh) sent a letter to Heraclius inviting him to Islam, Abu Sufyan at the time
was in Jerusalem for Business purpose. Heraclius called Abu Sufyan and asked him about the
Prophet (pbuh) character’s. Abu Sufyan attested to the fact that the Prophet (pbuh) was
truthful and never broke promise.

In 8 A.H., on the eve of the invasion of Makkah, Abu Sufyan converted to Islam and surrendered
the Ka’bah to the Prophet (PBUH). He conveyed the Prophet's message of safety to the
Makkans and participated in military campaigns, losing an eye during the siege of Taif. He later
served as governor under the Caliphs Abu Bakr and Umar, fighting in the Battle of Yarmuk
before passing away in Madinah at the age of 90.

Khalid bin Walid

Khalid bin Walid, hailing from the Banu Makhzum tribe, was the son of Walid bin Mughaira,
the chief of his tribe. Although his family opposed the Prophet Muhammad (PBUH), he never
participated in abusing and persecuting Prophet Mohammad (PBUH). Khalid did not engage in
the Battle of Badr. He played a crucial role in the Battle of Uhud, where he helped turn the tide
against the Muslims, leading to their defeat.

He embraced Islam after the Treaty of Hudaybiya and, in 629, journeyed to Madina, where he
met other new converts, including 'Amr ibn al-'As and Uthman ibn Talha. Khalid was 43 years
old at the time of his conversion and was the first among his group to accept Islam.

Khalid made a significant impact during the Battle of Mu’ta, the first major conflict between
the Muslims and the Romans. During this battle, he reported using nine swords, all of which
broke due to the intensity of the fighting. After the deaths of three appointed leaders, Khalid
assumed command, successfully leading the Muslim forces to safety. This earned him the title
Saif Allah—meaning "Sword of Allah"—from the Prophet Muhammad (PBUH).

He played an essential role in the Conquest of Makkah, leading one of the four columns into
the city. During this campaign, Khalid faced childhood friends and former foes but successfully
entered Makkah and reached the Ka’bah. He also participated in the Battle of Hunain and the
Battle of Tabuk, demonstrating his leadership skills and tactical prowess. At the farewell
pilgrimage of the Prophet (PBUH), he collected three of the Prophet’s hairs, believing they
brought him victories in battle.

Khalid bin Walid served under both Hazrat Abu Bakr and Hazrat Umar, commanding their
armies against the Romans and Persians. He expressed a deep desire for martyrdom, lamenting
that he was dying in bed rather than in battle, despite having numerous scars from past
conflicts. He died in 642 in Syria, leaving behind a legacy as one of Islam’s greatest military
strategists and leaders.

Zayd ibn Harith (RA)

Zayd ibn Harith (RA) came from a prominent family but was kidnapped as a child and sold into
slavery. He was purchased in Syria by a nephew of Khadijah, who then gifted him to her aunt
Khadijah (RA). She subsequently presented Zayd to the Prophet (S.A.W). When the Prophet
(S.A.W) began to spread the message of Islam, Zayd was among the first four individuals to
embrace the faith.

Upon learning of Zayd’s location, his father and uncle approached the Prophet (S.A.W) with an
offer to buy him back. The Prophet (S.A.W) allowed Zayd to choose between returning to his
family or remaining with him. Zayd (RA) opted to stay with the Prophet (S.A.W), preferring
slavery over freedom. The Prophet (S.A.W) then adopted Zayd (RA) as his son, leading him to
be known as Zayd ibn Mohammad.

Later, Zayd (RA) was instructed to be referred to by his biological father's name following a
revelation that stated, “Call them (adopted sons) by (the names of) their fathers. That is more
than just in the Sight of Allah.” (33:5)

Zayd (RA) was married to Umm Aiman, a slave girl whom the Prophet (S.A.W) had freed, and
they had a son named Usamah ibn Zayd (RA). The Prophet arranged for Zayd to marry his
cousin Zaynab (RA), the daughter of Jahsh, but their marriage ended in divorce after a year.
Subsequently, Allah commanded the Prophet to marry Zaynab (RA) to abolish the traditional
prohibition against marrying the ex-wives of adopted sons, as stated in the verse: “Then when
Zayd had dissolved (his marriage) with her with the necessary (formality) We joined her in
marriage to you.” (Al-Ahzab 33:37)

Zayd migrated to Madinah, and later the Prophet sent him back to Makkah to bring his wives
and daughters, Umm Kulthoom and Fatimah, to Madinah. He participated in all significant
battles alongside the Prophet, including the battles of Badr, Uhud, and Trench, and was
present during the conclusion of the Treaty of Hudaibiyah.

Zayd bin Harith was martyred in the 8th A.H during the Battle of Mu’tah. The Prophet
dispatched an army of three thousand men under Zayd's command for this battle. It is reported
that “Allah’s Apostle appointed Zayd bin Harith as the commander of the army during the
battle of Mu’tah and said, ‘If Zayd is martyred, Ja’far should take over his position, and if
Ja’far is martyred, Abdullah bin Rawaha should take over his position.” (Bukhari). The Prophet
also forewarned the people about the deaths of Zayd bin Harith and the other companions
before the news reached them, expressing his grief as he stated, “Zayd took the flag and was
martyred.” (Sahih Bukhari).

Mu’adh bin Jabal

Mu’adh bin Jabal was just a boy in Yathrib when the Prophet (P.B.U.H) dispatched Musab
bin Umair to spread the message of Islam among the people of the oasis, following the first
pledge of Aqabah. Hazrat Mu’adh (RA) embraced the new faith and, in the subsequent year,
journeyed with about seventy Muslims from Yathrib to participate in the second pledge of
Aqabah.

Upon returning to Madina, he established a youth association aimed at persuading idol

worshippers to abandon their practices. His efforts led to the conversion of several influential
individuals in the city to Islam. After the Prophet (P.B.U.H) migrated to Madina, Hazrat Mu’adh
became one of his close companions. He mastered the Quran to such an extent that the Prophet
(P.B.U.H) identified him as one of the four individuals to be sought for learning the Quran.

The Prophet (P.B.U.H) also acknowledged Mu’adh as an expert in matters of law. Subsequently,
he was appointed as an ambassador to Yemen. According to a Hadith of the Prophet (P.B.U.H),
Mu’adh will serve as the leader of Muslim scholars on the Day of Judgement. The Holy Prophet
is reported to have said, “The most learned of my Ummah about the lawful and the unlawful
is Mu’adh bin Jabal.” (Tirmizi).

Mu’adh bin Jabal returned from Yemen during the caliphate of Hazrat Abu Bakr and joined
Usamah bin Zaid on an expedition to Syria. He ultimately passed away due to the Plague in 18
A.H. while he was in Syria.

Muhajrin and Ansar

(a) The Prophet Muhammad migrated to Madina from Makka. Write about the
Ansar and the Muhajirun and the way they helped each other.[10]

M/J 2015

(a) The Prophet paired Muslims from Makka and from Madina after the
migration ( hijra). Give examples to show the character of the relationship
between various Emigrants and Helpers. [10]

M/J 2019
(a) In Madina, the Helpers (Ansar) and Emigrants (Muhajirun) were made
brothers. Give an account of the main developments of his relationship. [10]

O/N 2020 (12)

(a) Write about the brotherhood in Madina that developed between the Helpers
(Ansar) and the Emigrants (Muhajirun).[10]

O/N 2022

(a) Write an account of the first actions taken by the Prophet (pbuh) to establish
a Muslim community in Madina. [10]

Marking Scheme:

When the Muslims of Makka first arrived in Madina they were without many belongings. The
Muslims of Madina (mainly from the Aws and Khazraj tribes), who had invited the Prophet to
their city, were happy to welcome the migrating Muslims. To unite the two groups, the Prophet
made them brothers, pairing each of the Ansar with the Muhajirun. The Prophet took Ali as his
brother. Sa’d bin ar-Rabi and Abdur Rahman bin Awf were made brothers and Sa’d was willing
to share half his property and divorce his wife for Abdur Rahman to marry. He refused,
preferring to work himself. The Ansar wanted to share their date palms with the Muhajirun but
the Muhajirun refused, so the Ansar offered them to work in their orchards and in return they
were given dates. In this way the Madinans gave protection and material assistance to their
Makkan brothers and the Makkans came with their faith to share and spread in Madina.

Answer:

When the Prophet Muhammad (peace be upon him) arrived in Madina, the people eagerly
welcomed him, hoping he would stay. His first act was to identify the site for the city’s
mosque, after which he personally helped with its construction. It was during this period that
the Azaan (call to prayer) was introduced.

The Muhajirun (emigrants) were the Prophet’s followers who migrated from Makkah to
Madina, some leaving behind their families. The Prophet honored them, describing them as
favorites of Allah who would receive great rewards, as the Quran confirms: “Those who
believed, emigrated and fought in the cause of Allah with their wealth and their lives are
greater in rank in the sight of Allah. And it is those who are the attainers [of success].”
[9:20] Furthermore, “God will be well pleased with the first emigrants and helpers and those
who followed them in good deeds, and they will be well pleased with Him.” [9:100]

The Ansar (Helpers) were the Muslims of Madina, primarily from the Aws and Khazraj
tribes, who welcomed and assisted the Prophet and the emigrants. They were described as kind-
hearted, devout people. The Quran highlights their generosity: "But those who before them
had homes (in Madinah) and had adopted the faith, showed their affection to those, who
came to them for refuge and entertain no desire in their hearts for things given to the
emigrants, but gave them preference over themselves even though they themselves were
poor." [59:9] Initially, some Ansar even offered inheritance to their Muhajir brothers until the
verse “Blood relatives are nearer to one another regarding inheritance” [8:75] was revealed,
establishing inheritance rights among family members.

Five months after his arrival, the Prophet gathered them at the house of Anas and explained
that the Muhajirun had lost all their possessions in Makkah and now required shelter and
support. To address this, he established bonds of brotherhood between the Muhajirun and
Ansar, pairing 45 Ansar with 45 Muhajirun.

These pairings were carefully made, with the Prophet ensuring that each Muhajir was matched
with an Ansar based on their character, preferences, and temperament. For instance, there
was an exact harmony between Salman al Farisi and Abu’d-Dardaa; Ammar and Khuzaifa;
Mus’ab and Abu Ayub

. Despite these bonds, the emigrants did their best not to become a burden.

On this occasion, the Prophet (peace be upon him) took Hazrat Ali as his brother, stating, “You
are my brother in this world and in the hereafter.”

An example of this brotherhood was between Sa’d bin Rabi and Abdur Rahman bin Awf. Sa’d
offered to share half his wealth and even divorce one of his wives for Abdur Rahman to marry.
However, Abdur Rahman declined, saying, “Direct me to the nearest marketplace so that I
may make my fortune with my own hands.” The next day, Abdur Rahman visited Qaynuqa’s
market, purchased and traded goods like oil and cheese, and eventually became a successful
merchant in Madina.

Other emigrants also found jobs to support themselves, just like Abu Bakr, who took up
farming. The Ansar initially wanted to give the Muhajirun shares of their date palms, but the
Muhajirun declined. Instead, the Ansar allowed them to work in their orchards, and in return,
they were paid with dates. . In this way the Madinans gave protection and material assistance to
their Makkan brothers and the Makkans came with their faith to share and spread in Madina.

(b) Today Muslims often seek refuge in neighbouring countries. Show how the
example of the Emigrants and Helpers can still provide a model today.

4(b) Using this example, what can Muslims do for those people who have left
their homes and come to live amongst them in their communities?[4]

Brotherhood between Muhajirin and Ansar reminds the Muslims that the feeling of brotherhood
is an essential prerequisite for unity. It guarantees the safety and the well-being of the society at
large. Muslims should look to people coming to their country and neighbourhood from other
places, especially if they have had to leave their belongings behind, e.g. from Afghanistan or
Syria. There are many ways one can share their good fortune with others. If they have a business,
they can offer jobs to those who need them. If they have spare rooms in their houses, they can
offer them as accommodation to people who have not yet found a place to stay. They can share
some of the food that they cook, or buy some groceries for them, so they do not have to spend
from their own money. Giving up extra items has more reward than keeping them and will create
better relations in the community.

(b) How might Muslims today follow the example of the community in
Madina to make their own communities stronger? [4]

Muslims should try to establish a sense of brother/sisterhood in their communities, e.g. when
people move into your area you could welcome them and share food with them. If you know
they are in need of a job you can try to help them find work or offer them a job, if possible. You
can try to ensure they have what they need and give them the information they need to settle into
their new surroundings. if you are moving to a new place you should get to know your
neighbours and keep good relations with them. If they do not share the same faith as you it’s
important to live in harmony with those of other religions. You should not take advantage of the
generosity of others, or rely on others so much that you burden them.

Scribes
TASKS CARRIED OUT BY SCRIBES
(a) Outline the tasks performed by the Prophet’s scribes during his lifetime.
[10]

M/J 2014

(a) Write briefly about the tasks carried out by the Scribes of the revelation at
the time of the Prophet. [10]

Marking Scheme:

The Qur’an was written in its entirety during the Prophet’s time even though it was not compiled
in one [Link] were various scribes who had different roles as companions, who wrote the
verses down on a number of materials. They wrote on parchments, bone, dried leaves, amongst
other things. Some of them were official scribes who wrote letters for him (for example Ubayy
ibn Ka’ab) whilst some became scribes because they kept their own personal copies of the
revelations for example ‘Abdullah ibn ‘Amr ibn al-‘As. He sought the Messenger’s specific
permission asking, ‘May I write down everything I hear from you in the states of contentment
and anger?’ He replied, ‘Yes, for I speak nothing but the truth.’ A number ofcompanions had
their own personal copies of the words of the revelations, which were later used to verify the one
copy in the time of Abu Bakr. Companions who kept a private record of the text of the Qur'an
satisfied themselves as to the purity of their record by reading it out to the Prophet.
Some of the tasks of the scribes were writing letters and treaties, for example Abdullah ibn
Masud was his regular scribe in charge of writing and responding to letters. He was one of the
scribes who wrote down all the Revelation as well as Zayd bin Thabit, who the Messenger
commanded to learn how to write Hebrew so that he could respond on his behalf to those who
wrote to him in that language. ‘He was also an important scribe and wrote treaties for the
Prophet.

The Prophet used to instruct the scribes about the sequence in which a revealed message was to
be placed in a particular Sura (chapter). In this manner, the Prophet arranged the text of the
Qur’an in a systematic order till the end of the chain of revelations. Zayd ibn Thabit reported,
“We used to record the Qur’an from parchments in the presence of the Messenger of God.”
Some companions, who did not write down the revelations, had memorized them instead and
their versions were used to verify the written copies after the Prophet’s death

Answer

The Holy Quran was written completely during the lifetime of Prophet Mohammad (PBUH).
Although it was not compiled into a single text or book form, written records were prepared by
the companions of Mohammad (PBUH) known as scribes. These scribes were the closest
companions of the Prophet (PBUH) and included learned individuals who documented treaties,
letters, responses, and most importantly, the revelations received by the Prophet (PBUH). There
were 34 scribes in total, though some reports suggest there were only 14 or 10. Notable scribes
included Banat Abu Bakr (RZ), Hazrat Umar (RZ), Hazrat Uthman (RZ), Hazrat Ali (RZ),
Hazrat Muawiya (RZ), Hazrat Abdullah bin Masud (RZ), Hazrat Ubay bin Kaab (RZ), and
Hazrat Zaid bin Thabit (RZ), among others.

Some scribes served as official writers for the Prophet (PBUH), such as Hazrat Zaid bin
Thabit (RZ) and Hazrat Ubay bin Kaab (RZ). Others became scribes by maintaining their
own personal copies of the revelations. One such scribe was Hazrat Abdullah bin Amr bin Al
A’as, who sought the Messenger’s specific permission asking ‘May I write down everything I
hear from you in the states of contentment and anger?’. The Prophet (PBUH) replied, “Yes,
for I speak nothing but the truth.”

The scribes recorded portions of the Quran on various materials, including animal skins, bones,
stones, and palm leaves. Whenever the Prophet (PBUH) received revelations, they were
imprinted on his heart. Later, he would share these revelations with his companions through
dictation. This process of dictation is referenced in the Quran: “And they say: ‘Tales of the
ancients, which he caused to be written, and they are dictated before him morning and
evening’” (25:5) Al-Furqan.

There was always a scribe present to document the revelations as they could occur at any time.
As such, at least one companion was always with the Prophet (PBUH) to record these
revelations. This practice ensured the authenticity of the writings; the Prophet (PBUH) would
ask the scribes to read back what they had written. If he (PBUH) found it correct, he approved it;
if there were errors, he would rectify them.
Moreover, those companions who maintained personal records of the Quran's text confirmed the
authenticity of their copies by reading them to Prophet Mohammad (PBUH). These personal
copies were later used to verify the version compiled during the rule of Hazrat Abu Bakr (RZ).
The Prophet (PBUH) was guided by Allah through Angel Gabriel regarding the sequence of
revelations. He also instructed his scribes to maintain the proper order of chapters and verses.
Thus, the scribes re-ordered the revelations and inserted new verses as directed by the Prophet
(PBUH). For instance, Surah Alaq, which was the first revelation, was not fully revealed in the
Cave Hira. When the remaining verses were revealed, the Prophet (PBUH) instructed his
companions to add these verses to the initial five revealed.

Hazrat Zaid bin Thabit (RZ) recounted, “I used to write down the revelation for the Holy
Prophet (PBUH). When the revelation came to him, he felt intense heat, and drops of
perspiration would roll down his body like pearls. Once this state was over, I would fetch a
shoulder bone or a piece of something else, and he (PBUH) would dictate while I wrote it
down. The sheer weight of transcription often made me feel as though my leg would break
and I would not be able to walk anymore. When I finished writing, he (PBUH) would say,
‘Read!’ and I would read it back to him. If there was an omission or error, he (PBUH)
would correct it and then let it be brought before the people.”

Additionally, the Prophet (PBUH) arranged the text of the Quran systematically until the end of
the chain of revelations. Hazrat Zaid bin Thabit reported, “We used to record the Quran
from parchments in the presence of the Messenger of Allah.” Some companions memorized
the revelations dictated by the Prophet (PBUH), referred to as Huffaz, or the memorizers. These
individuals did not write the revelations down; instead, they committed them to memory. After
the Prophet’s (PBUH) death, their versions were used to verify the written copies made during
the rule of Hazrat Abu Bakr (RZ).

(b) The scribes had the Prophet as a source of information. How useful is the
internet as a source of information about Islam? [4]

It is a useful source of information because e.g. there is a lot of information easily available on
the internet so it is possible to do a few searches and find a lot of sources available for you to
read on a subject. The Qur’an and most hadith books are all online now, so people can easily
access the information they need. People who may not have access to books about Islam can
learn about it online, and would be useful for those interested / new to Islam.

or

it is not useful because e.g., the internet has a lot of information about Islam that is questionable,
and it would be difficult to know which sites are presenting the material in the correct way /
giving the correct information about an issue. Better answers may say that the Prophet said, “go
to those who know”, meaning that people should learn from scholars who have studied in a
traditional way, as they would provide an understanding that a person would not necessarily get
from the internet. Those interested in Islam may be put off by the sites that present Islam
inaccurately, and it can also lead to people hating Islam / Muslims because they have read
information that is not true.
TASKS CARRIED OUT BY SCRIBES WITH NAMES
M/J 2022 (11)

(a) Write about the various tasks performed by some of the Prophet’s Companions as

his Scribes. [10]

There were several Companions who served as scribes for the Prophet (pbuh), each tasked
with different responsibilities, such as writing revelations, recording public contracts and
transactions, and composing letters from the Prophet (pbuh) to other leaders. Although the
Qur’an was written in its entirety during the Prophet’s lifetime, it was not compiled into a single
text at that time. Various companions took on roles as scribes, documenting verses on materials
such as parchments, bone, and dried leaves.

The Prophet (pbuh) provided instructions to the scribes regarding the order of revealed messages
to be placed in specific suras (chapters). This systematic arrangement continued until the end of
the revelation chain. Zayd ibn Thabit reported, “We used to record the Qur’an from
parchments in the presence of the Messenger of God.” Additionally, some companions who
did not write the revelations memorized them instead, using their knowledge to verify written
copies after the Prophet’s passing.

Zayd ibn Thabit was a member of the Khazraj tribe in Madina and served as one of the most
prominent scribes, documenting revelations while the Prophet (pbuh) was alive, leading to most
of the Qur’an being written down. The Prophet (pbuh) also instructed him to learn Hebrew to
communicate with the Jews who wrote to him. Some companions were official scribes who
penned letters and treaties for the Prophet (pbuh).

Ubayy ibn Ka’ab, also from the Khazraj tribe in Madina, had memorized the Qur’an and
possessed his own written portions of it. He wrote letters to heads of state on behalf of the
Prophet (pbuh) and is credited with writing down the last verse of the Holy Qur’an revealed in
10 A.H. His beautiful recitation and profound understanding of the Qur’an led the Holy Prophet
(pbuh) to encourage his companions to learn the Qur’an from him. He maintained his own copy
of the sacred text.

ʿAli bin Abu Talib memorized the Qur’an during the Prophet’s lifetime and played a significant
role as a scribe, writing treaties such as the Treaty of Hudaibiyya.

Abdullah ibn Mas’ud was one of the earliest scribes. After converting to Islam, he dedicated
himself to serving the Holy Prophet (pbuh), becoming well-known for his knowledge of the
Qur’an due to his close relationship with him. The Prophet (pbuh) named him as one from whom
others should learn the Qur’an. He also stated, “If anyone likes to recite the Qur’an as fresh as
it had descended, then he must recite it on the reading of Abdullah bin Masud.” He
contributed to writing portions of the Qur’an.
ʿAbdullah ibn ʿAmr ibn al-ʿAs was among the first companions to document the Prophet’s
sayings. He specifically sought the Messenger’s permission, asking, “May I write down
everything I hear from you in the states of contentment and anger?” The Prophet (pbuh)
replied, “Yes, for I speak nothing but the truth.” He maintained a journal to record Hadith
from the Prophet (pbuh), making him one of the primary narrators of Hadith. Abu Hurayra
noted that none of the Sahaba narrated more Hadith from him than ʿAbdullah ibn ʿAmr ibn al-
ʿAs, who documented them more extensively than anyone else.

(b) What are the benefits of the Qur’an being available to everyone on the
internet? [4]

It is a useful source to have the Qur’an online as it makes it more accessible to more people.
There is a lot of information easily available on the internet, so it is possible to do a few searches
and find a lot of sources available for you to read on different topics of the Qur’an. The Qur’an
and most Hadith books are all online now, so people can easily access the information they need.
People who cannot read the Qur’an can access different recitations of it, or people who have just
learned to read Arabic can use it to follow along while listening to a recitation. The Qur’an
online can be in the language of the person reading it.

Scribes

Hazrat Zaid bin Thabit

Hazrat Zaid bin Thabit was a notable Madinite scribe and a key figure in early Islamic history.
Although he sought the Prophet (PBUH)’s permission to join the battles of Badr and Uhud as a
teenager, he was appointed as the Prophet’s deputy and began writing for him. Renowned for
his exceptional memory, Zaid was a Hafiz who had most of the Qur’an documented. He was
proficient in Hebrew, Coptic, Persian, and Arabic, which enabled him to correspond with Jews
on behalf of the Prophet (PBUH).

He reported, “Whenever the Prophet (SAW) dictated me the verses, I wrote them and recited
them before him, and he made corrections if needed.” Following the martyrdom of many
memorizers in the Battle of Yamama, Caliph Abu Bakr ordered Zaid to compile the Qur’an. He
meticulously collected and compared fragments with his own writings and the memories of
other Huffaz, ultimately delivering a copy known as Mushaf e Hafsa.

During Caliph Umar (RA)’s rule, Zaid served as a judge in Medina, recognized for his expertise in
Islamic jurisprudence. Umar stated, “O People, whoever wants to ask about the Qur’an, let
him go to Zaid Ibn Thabit.” Later, Caliph Uthman (RZ) tasked him with creating a final
compilation of the Qur’an to address dialectical issues. Assisted by senior Muslims like
Abdullah bin Zubayr, Zaid rearranged the chapters and established a definitive copy in the
dialect of Quraish, which he presented to Uthman.
Zaid bin Thabit is honored as Rahbar-e-Ummah (Guide of the Nation) for his significant
contributions to the Qur’an. He also served as a soldier in various battles, a Qadhi (Judge) of
Madinah, a member of the Shoora, and head of Bait ul Maal during the era of the rightly
guided caliphs. He passed away at the age of 56 in 45 A.H. and participated in battles, including
the Battle of Yemen.

Hazrat Ubay bin Ka'ab

Hazrat Ubay bin Ka'ab was a member of the Khazraj tribe and embraced Islam during the
pledges of Aqaba. He served as a senior and frequent scribe of revelation, with the last
revelation of the Qur'an attributed to him. Renowned as the best reciter of the Qur'an, the
Prophet Muhammad (PBUH) encouraged his companions to learn the Qur'an from him.

When Hazrat Umar (RA) established the Taraweeh prayer, he appointed Ubay as the Imam of
Taraweeh. Ubay was also a member of the consultative body that the caliphs referred to for
guidance on various issues. According to a Hadith, the Prophet (PBUH) said: “Learn the Qur’an
from four persons: Abd-Allah Ibn Mas’ud, Salim Mawla Abu Hudhayfah, Ubay Ibn Ka'ab, and
Mund Ibn Jabl.”

The Prophet (PBUH) once struck Ubay’s chest and said to him: “Knowledge will be made easy
for you, O Abaa Mundhir.” He further stated, “The best reciter from my ummah is Ubay…”
Ubay bin Ka'ab passed away in 29 AH.

Hazrat Abdullah bin Mas'ud

Hazrat Abdullah bin Mas'ud worked as a shepherd for a Quraish chieftain, Uqbah, in his youth.
One day, he encountered Prophet Muhammad (PBUH) and Hazrat Abu Bakr (RZ), who
requested he milk a sheep. Although he could not fulfill their request, his honesty impressed
them, leading to his conversion to Islam.

Under the Prophet’s guidance, Abdullah received exceptional training, adopting his mannerisms
to the extent that he was described as “the closest to the Prophet in character.” He rarely
missed the opportunity to accompany the Prophet (PBUH), leading some to mistakenly believe
he was part of the Prophet’s family.

Abdullah was the first Muslim to openly recite the Qur'an (specifically Surah Al-Rahman)
before the pagans of Makkah, resulting in severe beatings from the Quraish, which he endured
without fear. He possessed profound knowledge of the Qur'an, both in recitation and content,
with the Prophet (PBUH) stated “ If anyone likes to recite the Quran as fresh as it had
descended then he must recite it on the reading of Abdullah bin Masud.” (Ahmad)

He memorized many verses and had pieces of revelation, migrating twice—first to Abyssinia
and then to Madinah. He participated in the Battle of Badr, where he killed Abu Jahal, and
fought in other battles as well. Hazrat Umar (RZ) valued him highly, sending him to Kufa as an
administrator.

His zeal for learning transformed him from a shepherd into a leading authority on Qur'anic
recitation and Islamic matters. Hazrat Umar (RZ) referred to him as “full of knowledge,” while
Hazrat Abu Musa Ash’ari . While Hazrat Abu Musa Ash’ari remarked about him, “Do not ask
people like me about anything as long as you have this man of deep knowledge among you.”.
He was known to be the authority on around 800 traditions.

During the time of Caliph Uthman (RZ), the Caliph visited Abdullah on his deathbed and offered
stipends to his daughters, which Abdullah declined, stating he had already taught them the
necessary knowledge.

Position of Women in Islam

As Wives:
Both the Qur'an and Sunnah emphasize the importance of men being kind and gentle with
their wives. Wives are considered equal partners to their husbands in family life, with primary
responsibility for managing the home. They enjoy financial independence; as stated in the Holy
Qur'an, “Men are the protectors and maintainers of women because Allah has given the one
more (strength) than the other and because they support them from their means.” [4:34] This
verse clearly indicates that husbands must provide for their wives, including sustenance,
clothing, and shelter.

Abu Hurairah reported that the Holy Prophet (PBUH) said, “The best amongst you is he who is
most kind to his wife.” (Tirmizi). In cases where a man has multiple wives, he is instructed to
treat all of them equally. During his Farewell pilgrimage, the Prophet (PBUH) stated, “O
people! You have rights over your wives, and your wives have rights over you. Treat your
wives with kindness.” Additionally, women have the right to seek divorce (Khula).

It is the husband’s duty to provide a dower (Mehr) to his wife upon marriage, as Allah
commands, “And give the women (on marriage) their dower as a free gift.” (an-Nisa 4:4). A
woman can retain her property acquired before marriage and is not legally obligated to spend
her personal wealth on her family; it is the man's responsibility to meet her material and
financial needs. Both spouses should mutually consult on family matters.
The Prophet (PBUH) had great love for his wives. His first wife, Khadijah, was so cherished that
he did not remarry during her lifetime. He never scolded his wives for their shortcomings and
sought their permission to stay in ‘Aishah (R.A)'s house during his final illness. He actively
helped his wives with their daily chores.

As Mothers:
In Muslim society, a woman's role as a mother is unique and pivotal, bearing the primary
responsibility for raising children. Mothers are considered the first teachers of faith and
conduct. The Holy Qur'an and the Prophet (PBUH) emphasize the importance of mothers,
urging children to be more respectful, submissive, grateful, and obedient to their mothers than
to their fathers.

Abu Hurairah narrates that a person once asked the Holy Prophet, “O Messenger of Allah, who
is the most deserving person to get good treatment from me?” The Prophet replied, “Your
mother.” Upon asking for the fourth time, the Prophet said, “Your father.” This hadith
illustrates that the status of the mother is greater than that of the father (agreed upon).

A companion of the Prophet once sought permission to participate in Jihad, and the Prophet
inquired if his mother was alive. Upon confirmation, the Prophet instructed him to serve her,
saying, “heaven was under her feet” (Ahmad, Nasai). This underscores that respecting,
obeying, and serving one’s mother is essential for attaining heaven and pleasing Allah and the
Prophet.

Despite not spending much time with his mother, the Prophet (PBUH) held immense love for
her and remembered her fondly. In the last year of his life, on his way to the Farewell
pilgrimage, he paused at his mother's grave in Abwa and wept in remembrance of her.

As Daughters:
Islam teaches that daughters should be treated with love and care, enjoying the freedom to
make legitimate choices. They have a right to their parents' legacy. The Holy Prophet stated, “If
one brings up three daughters, teaches them good manners, and treats them kindly until they
no longer need his help, Allah will make paradise obligatory for him.” When asked about two
daughters, he replied, “and he too.” The reporter of this hadith noted that if people had asked
about one daughter, the Prophet would have given the same response.

Daughters deserve the same care as sons. Abdullah Ibn Abbas reported that the Holy Prophet
said, “If anyone has a baby daughter and does not bury her alive, nor ignores her, nor prefers
his sons to her, Allah will bring him into paradise.”

The Prophet (PBUH) had deep affection for his daughters, particularly for Hazrat Fatima,
embodying exemplary fatherly love. He stated, “Fatima is a part of me; whoever hurts her
hurts me, and whoever holds malice against her holds malice against me.” When she visited
him during his last illness, he offered her his own chair to sit in.
(b) What do these teachings tell us about the relationship between men and
women? [4]

The Islamic society is governed by a sense of both individual and collective responsibility to
Allah who has defined the limits for human behavior. There are certain principles to govern the
interaction of sexes. Free social mixing between men and women is not permitted unless it is
for some serious reason or [Link] mixing does take place, both men and women are to
exercise proper decorum in the way they speak and [Link] are advised not to display
themselves in public and not entertain or talk unnecessarily to men who are not their close
relatives.A Muslim man and woman are not permitted to be alone together unless they are
close relatives (Mahram).Both Muslim men and women should observe modesty. The Quran
says, “Say to the believing men that they should lower their gaze and guard their
modesty…..and say to the believing women that they should lower their gaze and guard their
modesty….” (24:30-31).In marriage, husbands and wives must try their best to live with love
and affection and show respect and kindness to each other even in disputes. Where family
matters are concerned, decisions must be taken with mutual consultation and not force.
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Major teachings in the Hadiths of

the Prophet
There are two sets of Hadiths:

Communal hadiths

Individual Hadiths
There are total 20 Hadiths in the syllabus.

1)‘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.’
(a)Main Teachings: [2 marks]
The central concept in this Hadith is Nasihah, meaning sincere [Link] is rooted in
sincerity, which involves fully committing to the faith with dedication. "Indeed sincerity
leads to piety and indeed piety leads to paradise."Sincerity to Allah requires firm belief in
His Oneness and rejecting shirk. Sincerity to His Book means believing in the Quran as the
divine word of Allah. Sincerity to the Prophet (P.B.U.H) involves acknowledging him as the
final [Link] to Muslim leaders entails respecting their leadership and
maintaining social order. Sincerity to common people involves assisting them in difficulties
and avoiding causing harm.

(b) Action: [2 marks]

Muslims can apply this Hadith's teachings by demonstrating sincerity toward Allah, such as
implementing His Sharia (Law) in their lives and fulfilling their Islamic duties, like observing
prayers, fasting in Ramadan, and paying [Link] to the Quran can be practiced by
respecting and acting upon its teachings, explaining its message to others, and "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 demonstration of this Hadith is
found in the companions of the Prophet (P.B.U.H) remaining steadfast through the adversities
they faced from the [Link] to common people can be shown by offering

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guidance, kindness, respect, and living harmoniously with others, such as showing support
for friends at school or colleagues at work.

2) None of you believes until he wants for his brother what he wants for himself.

(a)Main Teachings : [2] marks

This hadith emphasizes the importance of caring for those around us, highlighting that
concern for others' welfare is a fundamental aspect of a Muslim's faith. This concern can be
viewed as a sign of sincerity towards the teachings of Islam. The Prophet stressed the value
of brotherhood, urging Muslims to show compassion, particularly towards those less
fortunate. This practice helps eliminate jealousy while fostering goodwill, unity, and peace.
Additionally, the hadith teaches that Muslims should strive to be a source of benefit to one
another, as both God and His Prophet (PBUH) have commanded Muslims to work for the
welfare of others. The bond of brotherhood among Muslims is established by God, as stated
in the Quran: "Believers are a single brotherhood" (49:10).

(b) Action: [2] marks

The teachings of this hadith can be applied in daily life by sincerely wishing well for others,
celebrating their happiness, and sharing in their sorrow when they face difficulties. It goes
beyond material desires, focusing instead on genuinely responding to others' needs. For
instance, if one desires good health for one's family, the same should be wished for others.
An example from the time of the Prophet (PBUH) is when the Ansaar prioritized their
Muhajirin brothers over themselves. In modern times, this could be seen when countries offer
refuge to those fleeing political unrest, discrimination, or war. On a personal level, Muslims
can support such efforts by contributing to funds raised for refugees or donating their zakat to
Muslim charities that assist those in need.

3) 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 neighbour, and let
him who believes in Allah and the Last Day be generous to his guest.

(a)Main teachings: [2] Marks

The Hadith emphasizes the importance of social behavior within the Muslim community,
encouraging actions like controlling one's speech, being considerate towards neighbors, and
showing hospitality to guests. The phrase "let him who believes in Allah and the Last day"
is highlighted before each action to show that good deeds are a result of sincere belief.
Muslims are advised to foster peace, harmony, and goodwill in their communities and beyond
by being kind, generous, and merciful. Since words have the power to both help and harm,
the Prophet associates faith with responsible speech, stating, "Muslim is he, from whose
tongue and hands other Muslims are safe."

(b)Action: [2] marks

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Muslims can practice the teachings of this Hadith by using their speech thoughtfully,
avoiding gossip, slander, or cursing others. They should stay composed in difficult situations
and use their words to resolve conflicts, such as helping to mediate disputes among peers or
colleagues. They can also fulfill the rights of their neighbors by sharing food and ensuring
they feel comfortable. Additionally, it is the Prophet’s sunnah to walk guests to the door upon
their departure. A practical example comes from the Prophet’s companion Abu Talha, who,
along with his wife, welcomed a hungry traveler into their home and offered him the little
food they had, even though it was meant for their children. This act of generosity is reflected
in the Quranic verse: "They give preference to others first. Whoever is saved from the
greed of his own soul will be successful." (59:9)

4) A man asked the Messenger of Allah (may Allah bless him and give him peace): Do
you think that if I perform the obligatory prayers, fast in Ramadan, treat as lawful that
which is lawful and treat as forbidden that which is forbidden, and do nothing further, I
shall enter paradise? He said: Yes.

(a) Main Teachings: [2 marks]

This hadith conveys that Islam is a straightforward religion, and to attain Allah’s pleasure and
enter paradise, one simply needs to adhere to its fundamental principles. Allah has
established clear guidelines regarding what is lawful and unlawful. By adhering to these
guidelines, Muslims can achieve Allah’s favor and, consequently, paradise. The Prophet said,
“Avoid what I have forbidden you to do, and do your utmost what I have ordered you
to do.” Zakat and Hajj are two essential pillars that are mandatory only for those Muslims
who possess the means to fulfill them, which is why they are not mentioned in the hadith.

(b) Action: [2 marks]

Muslims can implement the teachings of this hadith by obeying Allah and practicing the
pillars of Islam, such as performing the five daily prayers in congregation within the specified
times. Fasting during the month of Ramadan heightens awareness of the struggles faced by
the poor and fosters empathy. Muslims should engage in fair trading practices and avoid
taking interest (riba). Additionally, actions such as cheating, smuggling, adulteration, and
consuming alcohol should be steered clear of. Waking up for Tahajjud prayers and fasting
beyond Ramadan on Mondays and Thursdays also helps Muslims draw nearer to Allah.
During the Prophet’s lifetime, when the adhan (call to prayer) was announced, all worldly
activities were halted.

5) 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; a good word is a charity; every step
you take to prayers is a charity; and removing a harmful thing from the road is a
charity.

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Main Teachings: [2 marks]

This Hadith highlights the essential teaching for Muslims to demonstrate compassion and
care within society, urging them to engage in acts of charity. The Prophet offers several
examples of daily charitable actions (sadaqa) that Muslims should aspire to perform. In this
context, charity extends beyond merely giving money in the name of Allah; it encompasses
any action or gesture that benefits the community. Islam encourages Muslims to acknowledge
even the smallest blessings from Allah, such as the smooth functioning of our joints and
organs, and in return, it calls for believers to be helpful and charitable towards others. The
Prophet (PBUH) stated, “The best amongst people is the one who is a source of benefit for
the people.” Additionally, an important lesson from this Hadith is that worshiping God is not
limited to fulfilling the Pillars of Islam, like prayer or fasting; rather, everyday acts of
kindness also constitute worship when performed with the intention of pleasing God.

Action: [2 marks]
The teachings of this Hadith can be implemented by responsibly fulfilling one’s role in
society. The core of this Hadith is social responsibility, which Muslims can practice by
greeting others with a smile, offering sound advice when asked, and feeding the hungry. In
social interactions, individuals can contribute positively in various ways, such as resolving
disputes among friends with fairness, assisting people in getting onto their transportation,
helping carry belongings, clearing obstacles from pathways, and aiding the blind in crossing
streets. The Prophet (PBUH) was known for his kindness and helpfulness, even toward his
adversaries. For instance, he assisted an elderly woman who regularly threw trash at him on
his way to prayer. He would share his meals with guests, support orphans, and provide aid to
the poor.

6) 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

(a) Main Teachings: [2 marks]

This Hadith clearly indicates that a key characteristic of a true believer is the commitment to
eliminate evil wherever it may be found. It teaches believers not only to avoid wrongdoing
themselves but also to take action against others who engage in immoral behavior. Ignoring
evil practices in one’s presence is deemed unworthy of a believer. The Hadith emphasizes the
need to discourage evil at every level. The Holy Prophet (P.B.U.H) stated, “The best type of
jihad is speaking a true word in front of a tyrant ruler.” This responsibility applies to
everyone, but it is especially crucial for those in authority, including rulers, governors, police,
local judges, and the media. Merely distancing oneself from evil and remaining silent is
considered “the weakest response.”

(b) Action: [2 marks]

Every Muslim has the opportunity to implement the teachings of this Hadith in their lives.
While the degree of their influence may differ, it is essential for everyone to play a role in
fostering positive change. This can involve addressing social injustices, such as reporting
electricity theft or combating corruption within organizations by taking strong measures

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against employees found to be accepting bribes. The Holy Prophet (P.B.U.H) actively sought
to stop the Meccans from practicing idol worship and other societal evils, even enduring
persecution for his efforts. He encouraged his followers not only to support those who are
victims of wrongdoing but also to stand up against such practices.
7) It was said: O Messenger of Allah, who is the most excellent of men? The Messenger
of Allah (may Allah bless him and give him peace) said: ‘The believer who strives hard
in the way of Allah with his person and his property.’

(a) Main Teachings: [2 marks]

This Hadith emphasizes the significant status of a believer who strives in the path of God. A
person who is willing to sacrifice their possessions and even their life for Islam is regarded as
the best of believers. It highlights two primary forms of Jihad or struggle for Allah: the
spiritual (Nafs) and the financial (Maal). Muslims are instructed to protect their faith and to
utilize their resources to enhance social conditions. They are called to create a society based
on justice and righteousness. The phrase "striving hard" may also refer to the effort to
disseminate Allah’s message. In certain circumstances, it may include armed struggle to
defend Islam. Allah assures believers that He will reward them for what they spend in His
cause, as indicated in the Quran: “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]

Muslims can implement the teachings of this Hadith by dedicating time to worship Allah or
engaging in social work. A true believer, after completing their obligatory duties, should
strive in Allah's path by performing tahajjud or tarawih prayers or by helping those less
fortunate, such as financing their Hajj pilgrimage. Individuals can support Islam and the
community by utilizing their wealth and resources to fund educational institutions to combat
ignorance, donating to health services for the needy, providing livelihoods, and constructing
or maintaining mosques. They can also promote awareness of the peaceful teachings of Islam
through local and international welfare projects or by assisting impoverished communities
affected by conflicts. The Prophet actively worked both spiritually and physically in Allah’s
path and encouraged his companions to do likewise, as demonstrated during the Tabuk
expedition when his companions contributed financially for the cause of Allah.

8) The Messenger of Allah (may Allah bless him and give him peace) said: ‘Whom do
you count to be a martyr among you?’ They said: O Messenger of Allah, whoever is
killed in the way of Allah is a martyr. He said: ‘In that case the martyrs of my
community will be very few! He who is killed in the way of Allah is a martyr, he who
dies a natural death in the way of Allah is a martyr, he who dies in the plague in the way
of Allah is a martyr, he who dies of cholera in the way of Allah is a martyr.’

(a) Main Teachings: [2 marks]

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The common understanding of martyrdom often involves those who sacrifice their lives for
Allah on the battlefield. However, this Hadith broadens the concept of martyrdom and
emphasizes the significance of living a righteous life so that when death arrives, a believer
may attain the status of a martyr. Martyrs are not limited to those who engage in battle for
Allah; all Muslims who die while practicing their faith are included. The Quran states, “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). This teaching serves as encouragement for Muslims
who may be unable to participate in physical Jihad due to illness or valid reasons. The central
message of the Hadith is that Allah loves His creation and is willing to reward everyone who
remains obedient to Him and true to their faith.

(b) Action: [2 marks]

For a Muslim to attain the status of a martyr, they must consistently engage in righteous
deeds that earn Allah’s pleasure. After affirming their belief in Allah’s oneness and fulfilling
their religious obligations, a Muslim should participate in Jihad of the self, through speech,
action, or other means of support. Muslims should not hesitate to join any struggle aimed at
eliminating injustice and aggression, such as raising their voice against a tyrannical ruler. It is
essential to recognize that martyrs on the battlefield are believed to reach the highest levels of
Paradise. For example, after a companion was martyred during the Battle of Badr, his mother
asked the Prophet if her son was in Paradise. The Prophet responded that her son was in the
most superior Paradise of Al-Firdaus. Ways to achieve this status include working honestly,
aiding those in need, supporting the vulnerable, demonstrating kindness to all of Allah's
creatures, caring for the environment, defending the teachings of Islam, spreading Allah’s
message, and, if necessary, sacrificing one’s life for His sake. The aim of every action and
word from a Muslim should be to earn Allah’s pleasure and to remember Him at all times.

9) No one eats better food than that which he eats out of the work of his hand.

(a) Main Teachings: [2 marks]

Muslims hold the belief that God has predetermined each individual's livelihood (rizq) even
before their birth. The key aspect lies in how a Muslim strives to attain that livelihood. Islam
places significant emphasis not just on lawful earnings but also on the dignity of labor. All
forms of lawful work and hard effort are esteemed within the Islamic community. Through
this Hadith, the Holy Prophet (P.B.U.H) encourages Muslims to earn their livelihoods in a
lawful manner and through their own diligent efforts. It advises against dependence on
others, such as begging, and condemns any unlawful means of income. Respect is not
measured by the amount one earns but rather by the manner in which it is earned. Earnings
derived from honest hard work are blessed by Allah, and no job is deemed too lowly in Islam.
The Holy Prophet (P.B.U.H) stated, “One who earns his livelihood by hard work is a
friend of Allah.”

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(b) Action: [2 marks]

Muslims today can apply the teachings of this Hadith by pursuing an honest livelihood and
avoiding all forms of corruption, such as bribery, gambling, and usury. Self-sufficiency
benefits both individuals and society. Living within one's means and expressing gratitude to
God for His provisions aligns with the Hadith's teachings. All the Prophets earned their
livelihoods through hard work, with many, including the Holy Prophet (P.B.U.H), having
worked as shepherds. The Holy Prophet (P.B.U.H) also contributed to the construction of the
mosque and participated in digging the trench during the Battle of Khandaq. This action
serves as a lesson for Muslims today, reminding them not to look down on any honest
endeavor. It is essential to show respect for diligent and hardworking individuals, particularly
the less fortunate, such as domestic staff at schools, guards, and drivers.

10) One who manages the affairs of the widow and the poor man is like the one who
exerts himself in the way of Allah, or the one who stands for prayer in the night or fasts
in the day.

(a) Main Teachings: [2 marks]

In this Hadith, taking care of and addressing the needs of the less fortunate is equated with
worship, and the reward for such actions is likened to that of engaging in jihad for the sake of
God. The Hadith emphasizes that human rights hold equal significance to the rights of Allah.
Islam advocates for social justice and places a strong emphasis on the welfare of the
community as a whole. While the Hadith specifically mentions widows and the poor, its
teachings extend to all vulnerable members of society. Worship in Islam is not confined to
rituals like prayer and fasting; it encompasses every good deed. Believers who are attentive to
the needs of others are viewed as being in a constant state of worship toward Allah. The Holy
Prophet (P.B.U.H) once told 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]

To fulfill the guidance provided in this Hadith, individuals should live with an awareness of
the needs and struggles of their fellow beings. Allah desires that believers worship Him not
only by performing obligatory prayers and fasting but also by being generous, helpful, and
considerate toward His creations. This can be achieved by providing resources for the poor,
aiding in the establishment of social housing for the homeless, offering healthcare to those
without access, and supporting widows and orphans, ensuring that no one is left behind and
everyone has a fair chance in life. Even small acts of assistance are regarded as forms of
Ibadah (worship) in Islam and are rewarded. It is narrated that Hazrat Abu Bakr used to milk
the goats of an elderly widow who lived some distance from Madina to help her with her
daily tasks.

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11.‘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 the middle finger.

(a) Main Teachings: [2 Marks]

The central teaching of this Hadith emphasizes the importance of caring for orphans, showing
compassion towards them, and providing them with protection. The Prophet (P.B.U.H)
promised that those who look after and support orphans will find themselves close to him in
paradise. Having experienced orphanhood himself, the Prophet was deeply sensitive to the
challenges faced by orphans and consistently reminded his followers to treat them with
special care. Allah also instructs Muslims to approach orphans with humility and kindness, as
stated in the Quran: “Treat not the orphan with harshness.” (93:9). The responsibility of
caring for orphans lies with the entire Muslim community, and fulfilling this duty is a moral
obligation for all Muslims, for which Allah will grant them rewards.

(b) Action: [2 Marks]

The teachings of this Hadith can be enacted in various ways. Muslims can provide orphans
with food, shelter, and financial support. If an orphan’s father has left behind debts, another
Muslim can settle these debts on behalf of the orphan. In situations where orphans inherit
assets, it is essential to protect these assets and ensure they are returned when the orphans
reach maturity. For orphan girls, Muslims should help arrange marriages with suitable
partners and generously contribute to their dowries. Once, the Prophet (P.B.U.H) encountered
an orphan who was crying and consoled him by asking, “Would you not like Prophet
Muhammad (P.B.U.H) to be your father and Aisha to be your mother?”

[Link] 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.’

(a) Main Teachings: [2 Marks]

This Hadith outlines the responsibilities of Muslim rulers, emphasizing that they should focus
their efforts on the welfare and prosperity of their subjects. Rulers are encouraged to treat the
people with kindness, gentleness, and justice to win their hearts. The Prophet (P.B.U.H)
instructed his companions to cooperate with those they were appointed to govern, rather than
acting as dictators, and to lead with kindness. The Hadith also conveys a broader message
about imparting religious knowledge to the people in a gentle manner, encouraging them to
embrace the faith and gain understanding. The Prophet Muhammad (P.B.U.H) stated, “The
best rulers are those whom you love, and they love you.”

(b) Action: [2 Marks]

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Individuals in positions of authority should recognize that ultimate authority belongs solely to
Allah, and their governance should be viewed as a trust from Him. Muslim governments, in
particular, must consistently act with fairness, basing their authority on Islamic principles
while also being kind and tolerant towards other faiths. Even when providing religious
instruction, it should be done in a manner that does not overwhelm individuals. An instance
highlighting this principle is when a man complained to the Prophet Muhammad (P.B.U.H)
about Muadh ibn Jabal’s long recitations during prayers, which caused him difficulty due to
his tiring manual labor throughout the day. The Prophet (P.B.U.H) advised Muadh to recite
shorter surahs when leading prayers, stating to him three times, “O Muadh, you are putting
the people to trials.”

[Link] who studies the Qur’an 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.

Main Teaching: [2 Marks]

This Hadith highlights the significance of reading the Quran and grasping its meanings for
Muslims. As the primary source of Islamic teachings, the Quran should never be overlooked.
To truly benefit from it, a Muslim must foster a deep connection with the Quran through
recitation, memorization, and, most importantly, understanding its teachings and
incorporating them into their life. The Hadith draws a comparison to tethered camels,
illustrating that, similar to how a desert Bedouin ties his camel’s forefeet to prevent it from
wandering, the Quran serves to keep Muslims on the right path. Prophet Muhammad
(P.B.U.H) said, “Allah does not listen so attentively, as He listens to the recitation of the holy
Quran.”

Action: [2 Marks]
To maintain their faith and adhere to righteousness, Muslims should consistently refresh their
minds with the teachings of the Quran by reading a small portion each day, understanding its
lessons, and applying them in practice. Daily recitation helps Muslims remain grounded and
offers numerous benefits in their everyday lives, leading to spiritual growth and abundant
blessings. The Prophet (P.B.U.H) used to recite the Quran every year during Ramadan and
encouraged his companions to learn and teach it. During Ramadan, performing Tarawih
prayers for the recitation of the Quran is essential, as regular recitation strengthens one's
closeness to Allah.

[Link] God show mercy to a man who is kindly when he sells, when he buys, and when
he demands his money back.

(a) Main Teachings [2 Marks]

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This Hadith underscores the significance of mercy and kindness, which are essential qualities
that all Muslims should embody. It provides guidance on the appropriate conduct during
business transactions, emphasizing that Allah desires His followers to be compassionate and
merciful in every aspect of their lives, including their financial dealings. The Hadith instructs
that honesty, fairness, and kindness must be the core principles guiding all business
interactions. Similarly, the Quran offers clear directives regarding trade practices: “Give full
measure when you measure and weigh with a balance that is straight” (17:35).
Demonstrating mercy towards others is rewarded by Allah. The Prophet Muhammad
(P.B.U.H) prayed for the well-being of those who were considerate and just in their dealings,
particularly toward borrowers.

(b) Action [2 Marks]

Muslims can implement the teachings of this Hadith by ensuring that all their trade and
financial dealings are conducted honestly and fairly. This includes showing patience to
debtors when requesting repayment, avoiding delays in settling debts, refraining from selling
substandard products, not imposing unfair profit margins, and engaging in legitimate business
practices. The Prophet (P.B.U.H) was known for his integrity and truthfulness; during his
trade expeditions in Syria, he achieved greater profits due to his honest dealings. Hazrat
Khadija chose to marry him because of his reputation for honesty and trustworthiness. It is
reported that Hazrat Usman would often give more than what was required in terms of
measure and weight when selling goods, and he would even pay more than the asking price
for items, believing that Allah not only met his needs but also blessed him abundantly.

[Link] will not show mercy to him who does not show mercy to others.

(a) Main Teaching: [2 Marks]

Two of God’s most frequently cited attributes are Rahman and Raheem. The Qur’an
consistently emphasizes God’s mercy and forgiveness towards Muslims. This hadith teaches
that Muslims should cultivate qualities of kindness and compassion in their character by
forgiving minor faults of others. Prophet Muhammad (P.B.U.H) stated, “He who is devoid of
mercy is devoid of all good.” The rights of fellow Muslims have been highlighted by both
Allah and His Prophet, indicating that Allah's treatment of a Muslim is influenced by how
that Muslim treats others. Allah rewards those who exhibit compassion and mercy towards
His creations, while those who fail to practice mercy essentially deny themselves Allah's
mercy, as emphasized by the Prophet Muhammad (P.B.U.H).

(b) Action: [2 Marks]

Muslims can implement the teachings of this hadith in their everyday lives by performing
small acts of kindness daily. Examples of practicing mercy include assisting a blind person in
crossing the street, feeding someone who is hungry, providing directions to a traveler, and
forgiving the mistakes of others. All Muslims belong to one community and should embrace
brotherhood among themselves and all humanity, which will be viewed favorably by Allah.
The Prophet Muhammad (P.B.U.H) displayed mercy even towards his adversaries; a notable

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instance of his compassion was during the conquest of Makkah when he granted a general
pardon to all who had oppressed and tortured him and the Muslims for a decade. Thus,
Muslims must also strive to forgive those who wrong them.

[Link] believers are like a single man; if his eye is affected he is affected, and if his head
is affected he is all affected.

(a) Main Teachings [2 Marks]

This Hadith from Prophet Muhammad (P.B.U.H) emphasizes the importance of brotherhood
within Islam. It instructs Muslims on how to foster community relations and interact with
fellow believers. Muslims are united in a bond of faith, similar to how the brain serves as a
vital command center for the body; brotherhood is essential for the Muslim community.
Islam advocates for universal brotherhood among all Muslims, aiming to create a cohesive
structure. The Quran states, “And hold fast by the rope of Allah altogether and be not
divided.” Each Muslim's blood, property, and honor are sacred to others, and they should
empathize with one another's struggles and provide support during difficult times.

(b) Action [2 Marks]

Muslims should remain mindful of the hardships faced by those around them, whether they
are friends, family, community members, or fellow Muslims globally. A prime example of
brotherhood was demonstrated during the migration from Makkah to Madina, when the
Ansar showed remarkable generosity to their brothers in faith. Even today, when Muslims in
one country or region experience distress or oppression, the entire Muslim community feels
their pain. For instance, the suffering of Muslims in Kashmir, Syria, Palestine, and Iraq
resonates with the broader community. Additionally, Afghan Muhajireen who fled the wars
in Afghanistan found refuge in Pakistan.

[Link] produces nothing but good.

Main Teachings [2 Marks]

Islam emphasizes the importance of modesty as a core principle that fosters a morally upright
and respectful society. In this context, modesty encompasses both physical image and mental
disposition. By embodying modesty, a believer prioritizes the community and the country
over personal interests, actively contributing to the establishment of a peaceful society.
Modesty also entails refraining from participating in immoral or illegal activities, such as
infringing on the rights of others. It is the quality of modesty that evokes feelings of shame
when one commits a wrongdoing, whereas a person devoid of modesty remains indifferent to
how their actions affect others. Within the Muslim community, individuals are encouraged to
practice kindness and generosity, both morally and materially. The Prophet Muhammad

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(P.B.U.H) stated, “Modesty and faith are both companions; when one of them is absent,
the other follows.”

Action [2 Marks]
Each religion possesses a unique quality, and for Islam, that quality is modesty. A Muslim's
speech, attire, demeanor, and approach to life should reflect humility and simplicity, avoiding
extravagance. The Prophet Muhammad exemplified modesty and shyness; he never spoke
loudly and chose to remain silent about undesirable comments in gatherings, allowing his
facial expressions to communicate his feelings, which made his companions attentive.
Modesty serves as a safeguard against immorality, and an important aspect of modesty is to
lower one’s gaze in the presence of the opposite gender, which helps Muslims stay on the
right path. A modest individual recognizes Allah as the Master and Creator, understanding
that all possessions are granted by Him.

[Link] who has in his heart as much faith as a grain of mustard seed will not enter hell,
and he who has in his heart as much pride as a grain of mustard seed will not enter
paradise.

Main Teachings [2 Marks]

From this hadith, we learn that faith is essential for salvation, as it removes God's displeasure.
Genuine faith cultivates humility and fosters submission to God's commands. Pride is seen as
a grave attribute, characterized by rejecting the truth and looking down on others. Those
blessed by Allah with beauty, wealth, authority, or piety should remain humble and express
gratitude for these gifts, as pride and arrogance are associated with Shaytan (Iblis), who was
cast out of paradise for this sin. The Prophet Muhammad (P.B.U.H) mentioned, “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.”

Action [2 Marks]
Muslims should steadfastly uphold their faith and avoid any form of arrogance. They must
actively reject pride in their hearts and look to the Prophet as their example. The Prophet
exemplified humility throughout his life, from his prophethood to his leadership in Madina
and after the Conquest of Makkah. The Holy Quran recounts how Iblis defied Allah's
command to bow before Adam due to his pride and was consequently expelled from heaven.
The Quran states, “He (satan) refused (to obey) and was arrogant. He was of those who
reject.” Therefore, Muslims should be vigilant, ensuring that pride and arrogance find no
place in their hearts or minds, regardless of their success, wealth, or popularity in this world.

[Link] world is the believer’s prison and the unbeliever’s paradise.

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Main Teachings [2 Marks]

The Hadith instructs Muslims to lead their lives within the boundaries set by Islam,
distinguishing between what is permissible and what is not. While disbelievers may receive
all that they desire in this world from Allah, they may end up with nothing in the Hereafter.
In contrast, a believer might not be endowed with much in this life, but even at the lowest
level of Paradise, they will receive everything their heart desires. To attain this reward, just as
a prisoner does not consider the prison their home, a believer views this world as a temporary
place filled with trials, not as their ultimate home, but rather as a passage leading to their final
destination in Jannah. Prophet Muhammad said, “This world is a cultivating ground for
the Hereafter.”

Action [2 Marks]
By adhering to the path laid out by Allah and remaining conscious of worldly temptations,
Muslims can lead a life that directs them toward Paradise. The Quraish attempted to divert
Prophet Muhammad (P.B.U.H) from his mission by offering him immense wealth, marriage
to the most beautiful woman, and even a willingness to practice his faith, provided he
followed theirs. However, he declined all of these offers, steadfastly following the path
prescribed by Allah and continuing to preach the message of Tauheed, the Oneness of Allah.
Muslims must emulate the Prophet’s example by practicing honesty and rejecting all forms of
temptation and bribery. The pursuit of wealth and material possessions should not be their
primary goal; rather, they should strive for the eternal rewards of the Hereafter.

20. God does not look at your forms and your possessions, but he looks at your hearts
and your deeds.

Main Teachings: [2] Marks

In this Hadith, Muslims are reminded that Allah does not look at the worldly status of His
servants, whether they are powerful or weak, nor does He consider their appearances, wealth,
or position. The only connection between Allah and His servant is through righteousness.
Consequently, a true believer should never take pride in their wealth, beauty, or children. If
one happens to be righteous, this too is a blessing from Allah for which one must express
gratitude.
Furthermore, all actions performed without sincerity are ultimately meaningless. It is
essential to remember that Allah will reward deeds based on what is in the heart, and on the
Day of Judgment, hidden intentions will be evaluated alongside outward deeds. The Prophet
stated, “Every action is based on the intention (behind it) and everyone shall have what
he intended.”

Action: [2] Marks

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The purity of heart and good intentions should serve as the foundation for every action a
Muslim undertakes. A Muslim's actions must aim to seek Allah’s pleasure; thus, when giving
charity, the focus should not solely be on the amount, but rather on the gesture and intention
behind it. A notable example is the appointment of Hazrat Bilal as the first muezzin of Islam.
He was granted this esteemed position due to his strong faith and love of religion, rather than
for any other reason. In today's world, too, a Muslim’s actions should be rooted in sincerity,
avoiding false praise or flattery towards those in power or influential positions merely to gain
privileges or concessions.

History and Importance of Hadiths

ISNAD AND MATN
M/J 2017 (21)
(a) Write a descriptive account of the terms isnad and matn of a Hadith
and the role they play in establishing the genuineness of a Hadith. [10]

O/N 2009
(a) Describe the methods employed by the compilers of the major books of
Hadith to ensure the Hadiths they collected were authentic. [10]

M/J 2010
(a) How did the compilers of Hadiths (muhaddithun) judge between
acceptable and unacceptable Hadiths? [10]

O/N 2013
(a) Write about the structure of a Hadith and describe the main methods
used by the compilers of Hadiths to establish their genuineness. [10]

M/J 2014

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(a) What rules did the writers of the six authentic books (Sihah Sitta) apply
to ensure the authenticity of Hadiths? [10]

M/J 2015
(a) Write an account of the parts that make up a Hadith, and describe the
checks made by the collectors of the Hadiths to ensure the accuracy of their
collections. [10]

M/J 2016
(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]

O/N 2018
(a) What measures were taken in early Islamic times to check the reliability
of Hadiths? [10]
M/J 2019
(a) Give a detailed account of the checks made on the text and narrators of
Hadiths. (10)

M/J 2021

(a)Write a detailed account of the two components of Hadiths:

• chain of transmission (isnad) and

• text (matn). [10]

Mark 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 [Link] 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.

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Answer:

INTRODUCTION
Muhadithun are the masters of hadith who closely study Ahadith to check their
authenticity. In order to check the authenticity of Ahadith they closely study two parts of
hadith; Sanad (isnad) and Matn. Sanad plural isnad are the chains of transmitters. They
contain names of those who heard or noted, memorized, implemented and transferred
Ahadith. Yahya narrated from Malik who narrated from Nafa’I who narrated from
Abdullah bin Umar that the Holy Prophet said: is an example of isnad. Matn is the
actual text of Hadith. It contains teachings of Prophet Mohammad (PBUH) which include
his sayings, actions or silent approvals to his companions.‘Actions are judged by
intentions’ is the example of the matn of Hadith.

Isnad
The scholars employed several methods to ensure the authenticity of the Isnad (chain of
transmission) of each hadith:

• The first narrator in the chain must be a companion of the Prophet (PBUH), implying
that they directly witnessed the Prophet's (PBUH) actions and words.
Furthermore, for a hadith to be considered genuine, the chain of transmission (sanad)
must be continuous, leading back to the Prophet (PBUH) without interruption.
• Each rawi (transmitter) in the chain must be a trustworthy and upright Muslim,
meaning they should faithfully convey what they learned from their teacher without
altering the wording. Any narrator found to be dishonest or of questionable character
would render the hadith inauthentic. For instance, Imam Malik bin Anas, during his visit
to Egypt, refused to accept hadiths from a narrator who exhibited deceitful behavior in
daily life. Imam bukhari ki 1000 dinars example(ship one)
• The transmitter must be of sufficient age to comprehend the hadith being transmitted.
It was essential that the narrator understood the meaning of what they reported, as
changing words could alter the meaning. Hence, hadiths narrated by children were not
regarded as authentic.
• The transmitter must possess a reliable memory, ensuring that they could relay the
exact words of the Prophet (PBUH). Their reports had to align with those of other
transmitters known for their accurate memories. If a narrator's memory was found to be
faulty, the hadith would not be deemed authentic.(100 hadith example in Basra of
Imam bukhari)
• The dates of birth and death of each transmitter were verified, ensuring they had lived
during the same period and met each other. Any gap or weak link in the chain would
result in the hadith being considered inauthentic.
• Hadiths narrated by non-Muslims were automatically excluded from being accepted as
authentic.
This approach helped maintain the reliability and credibility of the hadiths.

Matn

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The Matn (content) of Hadith was rigorously examined by Muhaddithun (hadith scholars)
to verify its authenticity through several tests:
• Multiple chains of transmission (Isnad): Scholars first checked the number of chains
(Isnad) linked to the hadith's content. If a hadith was found without multiple chains, it
was rejected from further consideration.
• Rational comparison: The Matn of the hadith was analyzed to ensure it was consistent
with logic and reason.
• Consistency with the Quran: It was critical to ensure that no hadith contradicted the
teachings of the Quran since the hadith serves as an interpretation of the Quran and
cannot conflict with its original message.
• Consistency with other reliable hadiths: The Matn was checked against other genuine
hadiths to ensure no contradictions. The Prophet (PBUH) never made statements or
took actions that conflicted with his prior teachings unless he clearly indicated an
abrogation of earlier rulings.
• Logical and reasonable: The scholars confirmed that the Matn adhered to common
sense, as the Prophet (PBUH), being a highly intellectual person, would not propose
anything illogical.
• Aligned with human experiences: It was ensured that the Matn didn’t suggest
supernatural events, as the Prophet (PBUH), being human, would not advocate such
claims.
• No mention of posthumous events: Hadiths that mentioned specific events after the
Prophet’s (PBUH) lifetime were rejected, as it was impossible for him to foresee future
events.
• Respect for the Prophet’s (PBUH) family and companions: Any hadith that disrespected
the Prophet’s (PBUH) family or companions was dismissed, as such behavior would be
contrary to his modest and exemplary character.
• Appropriate language: The language of the hadith needed to be fitting to the
personality and dignity of the Prophet (PBUH).
• No praise of disreputable entities: If a hadith praised infamous tribes, places, or
personalities—like those mentioned in Sunan Ibn Majah about Qazween, a town with no
connection to the Prophet (PBUH)—it was rejected.
• Disproportionate punishments: If a hadith prescribed excessively harsh punishments for
minor misdeeds, it was also deemed inauthentic and rejected.
These thorough checks ensured that only reliable and authentic hadiths were accepted.
The major collectors of hadith employed rigorous and precise methods to ensure that only
authentic hadiths were accepted. Based on these methods, they categorized hadiths into
various types according to their level of authenticity, such as Sahih (most authentic), Hasan
(approved), Daif (weak), and Maudoo (fabricated). This classification helped preserve the
reliability and credibility of the hadiths.

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Types of Hadith
O/N 2018 (22)
(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 [Link] 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 [Link] 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 [Link] 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:
Sahih (Authentic) Hadith: A hadith is classified as Sahih when its accuracy is beyond
question,meaning they have the highest level of authenticity and all the narrators in the Isnad
(chain of transmission) meet the stipulated conditions. This means we can be confident that
the Prophet (PBUH) actually said or did what is reported in the tradition. The conditions for a
Sahih hadith include:Unbroken chain of transmission: The Isnad must be continuous, with
the first transmitter being a companion of the Prophet (PBUH).Trustworthy narrators
(rawi): Each narrator in the chain must be a strong, honest, and upright [Link]
and understanding: The narrators must be of an age where they can fully comprehend the
hadith they are [Link] memory: Each transmitter must have a reliable memory to
ensure the exact words of the Prophet (PBUH) are [Link] consistency:
The birth and death dates of each transmitter must overlap, ensuring they could have met.
The Matn (content) is accepted as authentic if it aligns with previously accepted hadiths, the
Quran, and Islamic principles. It should not contradict common sense, natural laws, or
historical facts, nor should it accuse the Prophet’s family or companions. Additionally, it
must not promise disproportionate rewards or punishments and should be in the Arabic
dialect of the Prophet (PBUH).

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Example of this type of Hadith is “The reward of deeds depend upon the intention”.
(bukhari)

Hasan
Hassan are hadiths whose text is absolutely true but the isnad may not pass the strict test
established by the Hadith compilers. A Hasan hadith is similar to a Sahih tradition, but some
narrators have minor defects in memory. Ibn al-Salah classifies Hasan hadith into two
categories:"Screened" narrators: These narrators are not prominent, but they are not
entirely unreliable. The hadith must have another Isnad (chain) with a similar [Link]
but lesser memory: The narrators are known to be truthful and reliable but have slightly
weaker memory compared to those in Sahih hadiths.

DHAIF HADITH
It is a weak hadith and Strong doubts are present in this type of hadith. Such hadith carries
various doubts like any narrator in the chain was found to be a liar or any of the narrators
is found to possess very weak memory or the evidence of meetings of narrators couldn’t be
found. An example of Dhaif hadith is, “The prophet used to say when he broke his fast,
“O Allah for you I have fasted and with your provision I have broken my fast”

Other than the question these are the following hadiths

Maudoo Hadith (Fabricated)

At times, certain hadiths were fabricated, falsely attributing sayings and actions to the
Prophet that he never actually said or did. As a result, these fabricated hadiths cannot be
relied upon to support any legal arguments. “Common people follow the religion of their
rulers”.

Mutawatir Hadith is a category of hadith transmitted by numerous narrators, making it

highly reliable. It is divided into two types:
Mutawatir in wording: All narrators report the exact same words, such as the hadith about
lying about the Prophet (PBUH) with the same phrasing by seventy-four companions.
Mutawatir in meaning: Narrators convey a common concept but use different wording. An
example is the reporting of specific units for daily prayers, where narrators agree on the basic
structure but not the exact phrases.

Ahad Hadith
It is the type of hadith which is conveyed by very few or one narrator.

Ahad is categorized in three types Mashhur, Aziz and Gharib.

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Mashhur is narrated by three or more, narrators but still doesn’t match the requirements of
Mutawatir.

Aziz is conveyed by two narrators and Gharib is conveyed by only one narrator.

An example of Ahad (Gharib hadith) is the report conveyed by Hazrat Abu Bakr (RZ)’s
narration: “Muslims kissed their thumbs when they heard Prophet (PBUH)’s name
is Adhan.”

History and Importance of Hadiths

ISNAD AND MATN
M/J 2017 (21)
(a) Write a descriptive account of the terms isnad and matn of a Hadith
and the role they play in establishing the genuineness of a Hadith. [10]

O/N 2009
(a) Describe the methods employed by the compilers of the major books of
Hadith to ensure the Hadiths they collected were authentic. [10]

M/J 2010
(a) How did the compilers of Hadiths (muhaddithun) judge between
acceptable and unacceptable Hadiths? [10]

O/N 2013
(a) Write about the structure of a Hadith and describe the main methods
used by the compilers of Hadiths to establish their genuineness. [10]

M/J 2014
(a) What rules did the writers of the six authentic books (Sihah Sitta) apply
to ensure the authenticity of Hadiths? [10]

M/J 2015

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(a) Write an account of the parts that make up a Hadith, and describe the
checks made by the collectors of the Hadiths to ensure the accuracy of their
collections. [10]

M/J 2016
(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]

O/N 2018
(a) What measures were taken in early Islamic times to check the reliability
of Hadiths? [10]
M/J 2019
(a) Give a detailed account of the checks made on the text and narrators of
Hadiths. (10)

M/J 2021

(a)Write a detailed account of the two components of Hadiths:

• chain of transmission (isnad) and

• text (matn). [10]

Mark 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 [Link] 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:

INTRODUCTION
Muhadithun are the masters of hadith who closely study Ahadith to check their
authenticity. In order to check the authenticity of Ahadith they closely study two parts of
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hadith; Sanad (isnad) and Matn. Sanad plural isnad are the chains of transmitters. They
contain names of those who heard or noted, memorized, implemented and transferred
Ahadith. Yahya narrated from Malik who narrated from Nafa’I who narrated from
Abdullah bin Umar that the Holy Prophet said: is an example of isnad. Matn is the
actual text of Hadith. It contains teachings of Prophet Mohammad (PBUH) which include
his sayings, actions or silent approvals to his companions.‘Actions are judged by
intentions’ is the example of the matn of Hadith.

Isnad
The scholars employed several methods to ensure the authenticity of the Isnad (chain of
transmission) of each hadith:
• The first narrator in the chain must be a companion of the Prophet (PBUH), implying
that they directly witnessed the Prophet's (PBUH) actions and words.
Furthermore, for a hadith to be considered genuine, the chain of transmission (sanad)
must be continuous, leading back to the Prophet (PBUH) without interruption.
• Each rawi (transmitter) in the chain must be a trustworthy and upright Muslim,
meaning they should faithfully convey what they learned from their teacher without
altering the wording. Any narrator found to be dishonest or of questionable character
would render the hadith inauthentic. For instance, Imam Malik bin Anas, during his visit
to Egypt, refused to accept hadiths from a narrator who exhibited deceitful behavior in
daily life. Imam bukhari ki 1000 dinars example(ship one)
• The transmitter must be of sufficient age to comprehend the hadith being transmitted.
It was essential that the narrator understood the meaning of what they reported, as
changing words could alter the meaning. Hence, hadiths narrated by children were not
regarded as authentic.
• The transmitter must possess a reliable memory, ensuring that they could relay the
exact words of the Prophet (PBUH). Their reports had to align with those of other
transmitters known for their accurate memories. If a narrator's memory was found to be
faulty, the hadith would not be deemed authentic.(100 hadith example in Basra of
Imam bukhari)
• The dates of birth and death of each transmitter were verified, ensuring they had lived
during the same period and met each other. Any gap or weak link in the chain would
result in the hadith being considered inauthentic.
• Hadiths narrated by non-Muslims were automatically excluded from being accepted as
authentic.
This approach helped maintain the reliability and credibility of the hadiths.

Matn
The Matn (content) of Hadith was rigorously examined by Muhaddithun (hadith scholars)
to verify its authenticity through several tests:
• Multiple chains of transmission (Isnad): Scholars first checked the number of chains
(Isnad) linked to the hadith's content. If a hadith was found without multiple chains, it
was rejected from further consideration.

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• Rational comparison: The Matn of the hadith was analyzed to ensure it was consistent
with logic and reason.
• Consistency with the Quran: It was critical to ensure that no hadith contradicted the
teachings of the Quran since the hadith serves as an interpretation of the Quran and
cannot conflict with its original message.
• Consistency with other reliable hadiths: The Matn was checked against other genuine
hadiths to ensure no contradictions. The Prophet (PBUH) never made statements or
took actions that conflicted with his prior teachings unless he clearly indicated an
abrogation of earlier rulings.
• Logical and reasonable: The scholars confirmed that the Matn adhered to common
sense, as the Prophet (PBUH), being a highly intellectual person, would not propose
anything illogical.
• Aligned with human experiences: It was ensured that the Matn didn’t suggest
supernatural events, as the Prophet (PBUH), being human, would not advocate such
claims.
• No mention of posthumous events: Hadiths that mentioned specific events after the
Prophet’s (PBUH) lifetime were rejected, as it was impossible for him to foresee future
events.
• Respect for the Prophet’s (PBUH) family and companions: Any hadith that disrespected
the Prophet’s (PBUH) family or companions was dismissed, as such behavior would be
contrary to his modest and exemplary character.
• Appropriate language: The language of the hadith needed to be fitting to the
personality and dignity of the Prophet (PBUH).
• No praise of disreputable entities: If a hadith praised infamous tribes, places, or
personalities—like those mentioned in Sunan Ibn Majah about Qazween, a town with no
connection to the Prophet (PBUH)—it was rejected.
• Disproportionate punishments: If a hadith prescribed excessively harsh punishments for
minor misdeeds, it was also deemed inauthentic and rejected.
These thorough checks ensured that only reliable and authentic hadiths were accepted.
The major collectors of hadith employed rigorous and precise methods to ensure that only
authentic hadiths were accepted. Based on these methods, they categorized hadiths into
various types according to their level of authenticity, such as Sahih (most authentic), Hasan
(approved), Daif (weak), and Maudoo (fabricated). This classification helped preserve the
reliability and credibility of the hadiths.

Types of Hadith
O/N 2018 (22)
(a) Hadiths are broadly classified as sound (sahih), good (hasan) and weak

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(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 [Link] 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 [Link] 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 [Link] 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:
Sahih (Authentic) Hadith: A hadith is classified as Sahih when its accuracy is beyond
question,meaning they have the highest level of authenticity and all the narrators in the Isnad
(chain of transmission) meet the stipulated conditions. This means we can be confident that
the Prophet (PBUH) actually said or did what is reported in the tradition. The conditions for a
Sahih hadith include:Unbroken chain of transmission: The Isnad must be continuous, with
the first transmitter being a companion of the Prophet (PBUH).Trustworthy narrators
(rawi): Each narrator in the chain must be a strong, honest, and upright [Link]
and understanding: The narrators must be of an age where they can fully comprehend the
hadith they are [Link] memory: Each transmitter must have a reliable memory to
ensure the exact words of the Prophet (PBUH) are [Link] consistency:
The birth and death dates of each transmitter must overlap, ensuring they could have met.
The Matn (content) is accepted as authentic if it aligns with previously accepted hadiths, the
Quran, and Islamic principles. It should not contradict common sense, natural laws, or
historical facts, nor should it accuse the Prophet’s family or companions. Additionally, it
must not promise disproportionate rewards or punishments and should be in the Arabic
dialect of the Prophet (PBUH).
Example of this type of Hadith is “The reward of deeds depend upon the intention”.
(bukhari)

Hasan

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Hassan are hadiths whose text is absolutely true but the isnad may not pass the strict test
established by the Hadith compilers. A Hasan hadith is similar to a Sahih tradition, but some
narrators have minor defects in memory. Ibn al-Salah classifies Hasan hadith into two
categories:"Screened" narrators: These narrators are not prominent, but they are not
entirely unreliable. The hadith must have another Isnad (chain) with a similar [Link]
but lesser memory: The narrators are known to be truthful and reliable but have slightly
weaker memory compared to those in Sahih hadiths.

DHAIF HADITH
It is a weak hadith and Strong doubts are present in this type of hadith. Such hadith carries
various doubts like any narrator in the chain was found to be a liar or any of the narrators
is found to possess very weak memory or the evidence of meetings of narrators couldn’t be
found. An example of Dhaif hadith is, “The prophet used to say when he broke his fast,
“O Allah for you I have fasted and with your provision I have broken my fast”

Other than the question these are the following hadiths

Maudoo Hadith (Fabricated)

At times, certain hadiths were fabricated, falsely attributing sayings and actions to the
Prophet that he never actually said or did. As a result, these fabricated hadiths cannot be
relied upon to support any legal arguments. “Common people follow the religion of their
rulers”.

Mutawatir Hadith is a category of hadith transmitted by numerous narrators, making it

highly reliable. It is divided into two types:
Mutawatir in wording: All narrators report the exact same words, such as the hadith about
lying about the Prophet (PBUH) with the same phrasing by seventy-four companions.
Mutawatir in meaning: Narrators convey a common concept but use different wording. An
example is the reporting of specific units for daily prayers, where narrators agree on the basic
structure but not the exact phrases.

Ahad Hadith
It is the type of hadith which is conveyed by very few or one narrator.

Ahad is categorized in three types Mashhur, Aziz and Gharib.

Mashhur is narrated by three or more, narrators but still doesn’t match the requirements of
Mutawatir.

Aziz is conveyed by two narrators and Gharib is conveyed by only one narrator.

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An example of Ahad (Gharib hadith) is the report conveyed by Hazrat Abu Bakr (RZ)’s
narration: “Muslims kissed their thumbs when they heard Prophet (PBUH)’s name
is Adhan.”

Stages of Compilation of Hadiths

During time of Prophet and His comapnions

M/J 2020 (21)

(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]

Mark 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

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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

During Prophets life time

During the Prophet’s (PBUH) lifetime, hadith preservation occurred through memorization,
writing, and actions. The Prophet (PBUH) emphasized teaching Islamic principles both
verbally, through writing, and by example. He established a school in Madina shortly after
migration, and his companions learned at the Suffah, a designated area within the mosque.
Many companions, like Hazrat Abu Hurairah, memorized a large number of hadiths due to
their sharp memory. While the Prophet initially restricted writing hadith to prevent confusion
with the Quran, he later permitted it. For instance, Abdullah ibn Amr ibn al-As compiled
hadith in a collection known as Sahifa Sadiqa.
Several companions played significant roles in documenting the Prophet’s messages. Hazrat
Ali, for example, recorded key agreements such as the Treaty of Hudaibiya and maintained
his collection, Sahifa e Ali, which included instructions on zakat and taxes. Anas ibn Malik,
who served the Prophet closely, wrote down sayings and cross-checked them for accuracy.
The companions also preserved the Prophet’s teachings through actions, living according to
his guidance. This “living Sunnah,” as termed by Imam Malik, sometimes held more
weight than a weak hadith if it aligned with the established practices in Madina.
Additionally, the Prophet (PBUH) sent letters to various rulers, such as Najashi of
Abyssinia and Heraclius, inviting them to Islam. Hazrat Ali and others were entrusted with
documenting these significant events and agreements, further contributing to the careful
preservation of hadith. This combination of memorization, writing, and lived practices
ensured that the Prophet’s (PBUH) teachings were effectively preserved and transmitted.

After Prophet’s life

After the Prophet’s (PBUH) death, the urgency to preserve hadiths intensified. Companions
such as Hazrat Abu Bakr, Hazrat Ali, and Hazrat Umar were pivotal in this effort,
although they narrated relatively fewer hadiths compared to others. Companions played a
critical role in this effort, utilizing methods such as memorization, writing, and practical

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demonstration of his Sunnah and Ahadith. Many companions not only memorized these
teachings but also recorded them, with practicing Ahadith being a common method of
retention.
Some companions, including Hazrat Abu Huraira, became well-known for their extensive
knowledge. Hazrat Abu Huraira, who knew the Prophet (PBUH) for only three years,
emerged as the most prolific transmitter, sharing 5,374 hadiths compiled in collections like
Sahifah SahihaHe was a key figure in disseminating the Prophet's teachings, having nine
students who wrote from him. Following him, Hazrat Abdullah ibn Umar transmitted 2,630
hadiths and compiled them into an authentic collection called Saheefa-e-Sadiqah with the
Prophet's permission.
Hazrat Anas bin Malik, who served the Prophet (PBUH) for ten years, transmitted 2,286
hadiths, with at least sixteen individuals recording them from him. Umm-ul-Momineen
Hazrat Aisha narrated 2,210 hadiths and was known for her critical evaluation of
authenticity, with three scholars, including her nephew Urwah, having written records of her
narrations.
Other notable transmitters included Hazrat Abdullah ibn Abbas (1,660 hadiths), Jabir bin
Abdullah (1,540 hadiths), and Abu Said Khadri (1,170 hadiths). Hazrat Ali maintained a
collection known as Saheefa-e-Ali, while Hazrat Saad bin Ubaadah and Hazrat Jabir bin
Abdullah also kept their own books of hadith.
Some companions traveled beyond Arabia to spread these teachings, reportedly reaching
territories as far as Afghanistan, while others remained in Madinah as centers for learning
and teaching. This collective effort ensured the preservation and transmission of the
Prophet’s legacy.

b) In your opinion what were the main reasons for Hadith collections? [4]
Preservation of Knowledge: Collecting Hadiths ensured the teachings of the Prophet Muhammad
(P.B.U.H) and his Companions were not lost over time, safeguarding the core tenets of Islam for
future [Link] and Authenticity: Documenting Hadiths helped avoid
misinterpretations and ensured that only authentic teachings were transmitted, maintaining the
integrity of Islamic [Link] and Ethical Guidance: Hadiths provide essential guidance for
legal rulings and moral conduct, helping establish a comprehensive Islamic legal framework and
addressing new societal [Link] Education: Organized Hadith collections supported
structured learning and teaching, fostering scholarship within the Islamic community and allowing for
more efficient dissemination of knowledge. Additionally, the collections served as a reference for
scholars, enabling them to derive legal and ethical principles from the Prophet’s teachings.

Successors of the Companions (Tabi’in) (2nd Century

After Hijra)
The generation that followed the Companions is known as the Successors (al-Tabe’een). This
group was responsible for documenting the Hadiths shared by their teachers, detailing the

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Holy Prophet’s (P.B.U.H) sayings, actions, and legal decisions in collections referred to as
[Link] addition to creating their own compilations from the lessons learned from the
Companions, these successors also transmitted the collections (Suhuf) they received from
their mentors. This knowledge was passed down through generations, both from teachers to
students and from parents to children. An example of a surviving Sahifa is that of Hammam
ibn Munabbih, which includes 138 Hadiths relayed through Abu Huraira.
To prevent serious misinterpretations of the Prophet’s (P.B.U.H) words, it was crucial that
Hadiths were heard directly. At first, most Hadith that successors learned from the
Companions were transmitted orally, as diacritical marks were not yet utilized in Arabic
script. This lack of distinction meant that many words could only be differentiated through
spoken context.
Consequently, Muhadditheen (scholars of Hadith) expressed skepticism regarding the
authenticity of Hadiths relayed by narrators who had not directly heard them from a
[Link] Bin Abdul Aziz, the Umayyad caliph, directed the governor of Madina to
document all Hadiths from the Prophet (P.B.U.H) relating to administrative and taxation
issues. This compilation also included the sayings and rulings of the Prophet’s family and
Companions. Later, the notable Hadith transmitter al-Zuhri emphasized that recording
Hadiths was essential for ensuring accurate transmission.
One of the most esteemed collections of Hadith is al-Muwatta, compiled by Imam Malik
Ibn Anas. This work can be regarded as a legal textbook, integrating Hadiths with the Quran
to formulate legal principles. His legal conclusions were derived from the Quran, Hadith,
and Ijma (consensus). It contains a total of 1,720 [Link], during the transition
from the late second to early third century A.H., the focus shifted toward musnad
collections. In these compilations, Hadiths attributed to specific Companions were grouped
together in distinct chapters. For instance, one chapter might contain the Hadiths of Hazrat
Abu Bakr R.A., while another would feature those of Hazrat Ali R.A. or Abu Huraira. The
most renowned musnad collection is that of Ahmed Ibn Hanbal, encompassing 27,647
Hadiths.

DURING AGE OF FOLLOWERS OF SUCCESSORS (

Taba e Tabeen)
M/J 2019 (22)

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(a)Write an account of the compilation of Hadiths during the period of the

Successors of the Successors (tabi’ altabi’in). [10]

Marking scheme:
This period is considered as the Golden Age of Hadith compilation and many hundreds of
thousands of Hadiths were compiled by the Successors of the Successors. During this period,
Hadith scholars established rules of Matn and Sanad to shift 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 ofauthenticity.
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 Sahihayn 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
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 shift through the Hadiths to
categorise them and include them in their collections. A large number of jurists combined the
two categories of musnad and musannaf in the form of sunan / sahih books.A sunan was
organised topic-wise and thus could be easily used as legal reference, and it focussed on
Ahadith-e-Nabavi with full isnads.
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Foremost amongst the jurists at this time were Bukhari and Muslim. They broke away from
the tradition of using weak Hadiths in law and their collections were devoted only to Hadiths
whose isnads met with the requirements ofauthenticity.
Sahih Bukhari was compiled by Imam Muhammad bin Ismail al-Bukhari, who devoted 16
years to sifting through a vast pool of 600,000 hadiths and it is also reported that he
memerised them. His collection contains 7397 full hadiths across 97 chapters, although this
number reduces to 2762 when excluding repetitions. Bukhari began studying hadith at a
young age,travelling and collecting hadiths for 40 years demonstrating exceptional memory
by memorizing many books of early scholars. His rigorous methodology included taking a
bath and offering two units of voluntary prayer before including any hadith in his collection.
Sunni Muslims regard it as the most authentic Hadith collection after the Holy Quran.
Bukhari said “I have not included in the book al – Jami’ other than what is authentic and
I did not include other authentic hadith for the sake of brevity.”
[Link] Muslim,
compiled by Muslim ibn al-Hajjaj, includes 9200 hadiths selected from
300,000 gathered during his extensive travels to major Islamic learning centers. It comprises
54 chapters and contains 2200 unique narrations without legal commentary, presenting all
narrations of a particular hadith in one [Link] is divided into 40 [Link], a student
of Bukhari, was influenced by his teacher's methods and was known for his attention to the
quality of isnad (chains of narrators).
In addition to Bukhari and Muslim, several other significant collections emerged during the
Sahih movement and altogether they became known as Sihhah Al Sitta.

Jami Tirmidhi: Compiled by Imam Mohammad bin Isa al Tirmidhi (Imam Tirmidhi), this
collection includes 3950 hadiths divided into 50 chapters. Tirmidhi's method involved
presenting a heading followed by one or two related hadiths, providing an opinion on the
authenticity of each. His work is recognized for addressing differences among various legal
schools, making it particularly useful for scholars. In his collection he mainly focused on the
matters of Fiqh and closely studied Isnad.

Sunan Abu Daud: It was compiled by Imam Suleman bin Shoaib (Imam Abu Daud), who
traveled extensively to meet leading traditionists, this collection features 4800 hadiths out of
500,000 researched over 20 years. While he focused primarily on authentic hadiths, he
included some weaker ones to provide context for legal opinions. Abu Daud believed that a
weak hadith could be preferable to personal opinions of scholars, thus offering a broader
understanding of Islamic jurisprudence. He said: “If a person has the knowledge of Quran
and the knowledge of the Ahadith of my book he will not need any other book.”

Sunan al-Nasai:
Compiled by Imam Abdur Rahman Al Nisai (Imam al-Nasai), it contains

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5270 hadiths, including repeated narrations. It is noted for including the fewest weak
narrations among the six major collections, with no fabricated hadiths. Al-Nasai emphasized
authenticity in his work, which was well-organized by themes.

Sunan ibn Majah:

Compiled by Imam Mohammad bin Yazid bin lbn e Majah (Ibn Majah), this collection
consists of 4341 hadiths across 37 chapters. It is recognized as the sixth book in the Sihah
Sitta and includes 1339 unique narrations not found in the other five collections. However,
it contains a notable number of weak hadiths, making its reliability slightly less than the
others.
SUNAN IBN-E-MAJAH

Sunan Ibn-e-Majah, authored by Imam Mohammad bin Yazid bin Ibn-e-Majah (209-279
A.H.), contains 4341 Ahadith across 32 books. Written during his travels in Khurasan,
Iraq, Hijaz, Syria, and Egypt, it is part of the SahahSitta but holds the lowest grade among
them. Of the 4341 Ahadith, 3002 are also found in other Sahih collections, leaving 1339
unique to this work, many classified as Dhai’f (weak). The book is praised for its minimal
repetition and excellent chapter organization but is less regarded than Sunan Ad Darimi and
Sunan Ad Daraqutni.

Shia Collection .
KITAB AL KAFI

Kitab Al Kafi, written by Shaikh Kulyani, is a key Shia hadith collection comprising 16,099
narrations divided into Usulul Kafi, Fur ul Kafi, and Rawdatul Kafi. While most Ahadith
are deemed Sahih, the collection is not entirely reliable. It is considered the primary hadith
source for Shia Muslims and was compiled during the time of Imam Al-Mehdi's
representatives.

MAN LA YAHDURUHUL FAQIH

Man la Yandurul Faqih, by Shaikh Saduq, translates to "Every Man is His Own Lawyer"
and contains 9,044 Ahadith organized by themes. Although not entirely Sahih and including
some Dhai’f Ahadith, it is accessible to ordinary Shia Muslims due to the absence of Isnad.
The book focuses on Fur-ul-Deen, addressing legal requirements like marriage, fasting,
zakat, and hajj.

TAHZIB UL AHKAM

Tahzib ul Ahkam, authored by Shaykh Tusi, translates to "The Refinement of Laws" and
consists of 13,590 Ahadith categorized into various topics such as purity, salah, saum, and

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hajj. Each hadith is presented with its Isnad and commentary. This work outlines practical
regulations for adhering to Sharia.

AL ISTIBSAR

Al-Istibsaar, also by Shaykh Tusi, means "The Perceptive" and serves as a concise summary
of Tahzib ul Ahkam, containing 5,511 Ahadith. It is designed as a reference for beginners
in Jurisprudence, offering a more manageable resource for study.

b) Why do you think the chain of narrators (isnad) of a Hadith is given so

much importance in establishing its genuineness? [4]
The chain of narrators, or isnad, is crucial in establishing a Hadith's genuineness because it
allows scholars to verify the authenticity of the narration. Each narrator's credibility is
assessed based on their character, memory, and reliability, ensuring that only trustworthy
individuals transmit the Prophet Muhammad's (pbuh) teachings. This rigorous scrutiny
minimizes the risk of errors or fabrications. Additionally, isnad provides historical context,
helping to understand the circumstances surrounding the Hadith. Ultimately, the emphasis on
isnad creates a systematic methodology for compiling and preserving authentic Islamic
teachings for future generations.

Need to compile Hadiths

M/J 2018 (22)
(a) Why did it become important to compile the prophetic Hadiths after the
time of the Rightly Guided Caliphs? [10]
(b) Marking scheme:
it was important to compile the Hadiths of the Prophet (pbuh) and 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 [Link] 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 [Link] 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)

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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:
After the time of the Rightly Guided Caliphs (632-661 A.H.), it became increasingly crucial
to compile the Hadiths of the Prophet Muhammad (pbuh) for several reasons. The transition
from the caliphates of the Khulafa e Rashidun to subsequent Islamic governments marked a
shift toward more political and divisive leadership. This change highlighted the need for a
reliable source of guidance rooted in the Prophet’s teachings, as the unity and clarity that
characterized the early years began to wane.
One primary reason for compiling Hadiths was that the four Rightly Guided Caliphs—Abu
Bakr, Umar, Uthman, and Ali—were among the closest companions of the Prophet (pbuh).
They adhered closely to his Sunna, embodying his teachings in their leadership. With their
passing, the ability to consult those who directly learned from the Prophet diminished,
necessitating the documentation of his sayings and actions. This compilation would ensure
that future generations could reference the Prophet’s example to address emerging questions
and disputes.
Moreover, the post-caliphate era saw an increase in the fabrication of Hadiths. Some
individuals, possibly well-meaning, began to invent Hadiths to promote their interpretations
of Islam. This led to a proliferation of false narratives attributed to the Prophet (pbuh),
underscoring the urgency for a systematic collection of authentic Hadiths to uphold the
integrity of Islamic teachings.
Additionally, the number of people embracing Islam was on the rise. Many new converts
required clear guidance on living an Islamic life and sought to emulate the conduct of the
Prophet (pbuh). A compiled collection of Hadiths would provide them with essential
knowledge about Islamic practices/
The mortality of the Prophet’s companions further contributed to the need for compilation.
As these companions aged or fell in battles, the risk of losing vital knowledge increased.
Thus, documenting the Hadiths became a matter of urgency to preserve the Prophet's legacy.
Furthermore, as Islamic jurisprudence began to develop rapidly, a compiled collection of
authentic Hadiths became essential for legal and ethical guidance. Verbal transmission of

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Hadiths posed risks due to memory lapses, forgetfulness, and potential misinterpretations.
Therefore, the documentation was necessary to minimize errors and safeguard the
teachings of Islam.
In addition to these reasons, the emergence of different sects within Islam created a demand
for authoritative sources. As theological disputes arose, having a documented collection of
Hadiths could help clarify the Prophet’s stance on various issues and reduce confusion
among the Muslim community.
Lastly, the influence of scholars and early Hadith compilers, such as Imam Bukhari and
Imam Muslim, further emphasized the importance of compiling Hadiths. Their efforts to
establish rigorous standards for authenticating narrations inspired later scholars to follow suit,
leading to a more structured approach to preserving the teachings of the Prophet (pbuh).
Some political leaders used to fabricate Hadith to enhance and justify their own
[Link] overzealous teachers perhaps with good intention made up Hadiths to advance
moral and religious teachings in the name of [Link] 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)
In conclusion, the compilation of Hadiths after the Rightly Guided Caliphs was vital for
preserving the Prophet’s teachings amidst growing political complexities, the risk of
fabricated narratives, the influx of new Muslims, the loss of knowledgeable companions, the
evolving landscape of Islamic jurisprudence, the emergence of sects, and the influence of
early scholars.

b) In your opinion, can Islam be practised without the Hadiths? [4]

• In my opinion Islam can not be practiced without the hadiths of the Prophet pbuh due
to following reasons:
• the most fundamental belief in Islam is tawhid which one can know from the Qur’an
but to reflect this belief from one’s actions, guidance from hadith is mandatory. Quran says,
“He who obeys the messenger, obey Allah.”
• Similarly, to practise the Pillars of Islam, guidance is needed from the Hadiths. For
example, the instruction for prayer, fasting, zakat and hajj is given in the Qur’an but
performance of these pillars is taught by the Prophet (pbuh) and without his Hadiths,
Muslims would not be able to offer their five daily prayers in the prescribed manner.

Musannaf and Musnad Collection

O/N 2019 (22)

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2. (a) Write a detailed account of the Musannaf and Musnad collections of

Hadith. [10]

Marking scheme:
In answering this question candidates have to give a descriptive account of both the
Musannaf and Musnad collections of Hadith. The period in which they were produced could
be written about. Speaking of the Musannaf collections they could say that it was the first
organised work of Hadith collection and was made topic-wise. That the Musannafs were
mainly legal documents that developed during the first two centuries of Islam. The Muwatta
by Imam Malik is an early example of a Musannaf collection. Well-developed answers could
discuss how the Musannaf collection served an important function in law and Hadith
literature. Later scholars referred to Musannaf collections to know legal opinions of the
Companions and Successors and Hadith critics used them as evidence when establishing the
authenticity of a Hadith. The late second/early third century AH saw a shift towards Musnad
collections which were arranged according to isnads. In these collections it could be said
Hadiths were compiled under the name of the narrator. Candidates may well say that
collections were organised by their compilers along isnad lines. Examples of Musnad
collections [Link] 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
The Musannaf and Musnad collections of Hadith represent two significant approaches to the
compilation of prophetic traditions in Islamic history, each serving distinct purposes and
reflecting the evolving needs of the Muslim community.

Musannaf Collections
The Musannaf collections were the first organized works of Hadith, characterized by their
topic-wise arrangement. Developed primarily during the first two centuries of Islam, these
collections focused on legal documentation. One of the earliest and most notable examples
of a Musannaf is the Muwatta by Imam Malik, which meticulously compiles Hadiths
alongside the legal opinions of the Prophet’s companions and successors. For instance, in the
Muwatta, you can find a section on prayer (Salah) that details the correct actions and
recitations during prayer, derived from both Hadith and the practices of the early community.
Another example is Musannaf Ibn Abi Shaybah, which includes around 7,000 narrations
organized by topics such as ritual purity, prayer, and zakat. This collection provides a
comprehensive overview of legal issues faced by the Muslim community during the early
years of Islam. For example, it covers various aspects of fasting, including the correct
timings, exceptions, and the behavior expected of a fasting person, thus serving as a vital
resource for understanding Islamic law.
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Musannafs served a crucial function in both Islamic law and Hadith literature. They
provided an accessible reference for scholars to understand the legal rulings derived from the
Prophet’s traditions. Later scholars relied heavily on Musannaf collections to ascertain the
legal opinions of the Companions and Successors, as these compilations often included
authentic Hadiths pertinent to various legal issues. Additionally, Hadith critics utilized
Musannaf collections as evidence when establishing the authenticity of Hadiths, contributing
to the development of Islamic jurisprudence.

Musnad Collections
In the late second century to early third century AH, a shift occurred towards Musnad
collections. Unlike Musannafs, which were organized topically, Musnad collections were
arranged according to the isnad or chain of narrators. Each Hadith in these collections was
compiled under the name of its narrator, allowing scholars to evaluate the reliability of the
Hadith based on the credibility of the narrators [Link] as Musnad of Ali, Musnad of
Abu Bakar so in this way each hadith could be traced back to The Prophet (PBUH).
One prominent example of a Musnad collection is the Musnad of Imam Ahmad ibn
Hanbal, which contains approximately 30,000 Hadiths arranged by the names of
companions. For instance, Hadiths narrated by Abu Hurairah are compiled together,
allowing scholars to trace the authenticity of each narration back to him. Another significant
example is the Musnad of Ibn Hanbal, which includes narrations from companions like Ali
ibn Abi Talib and Abdullah ibn Mas’ud, enabling the assessment of Hadiths based on their
sources.
However, the Musnad collections also had shortcomings. The reliance on isnads sometimes
led to the inclusion of weaker Hadiths, as the focus shifted from the content of the Hadith to
the reliability of the narrators. This reliance on the chain of transmission sometimes resulted
in less emphasis on the contextual and thematic significance of the Hadith itself.
In conclusion, the Musannaf and Musnad collections represent critical developments in
Hadith literature. While Musannafs laid the groundwork for legal documentation and early
Islamic jurisprudence, Musnad collections offered a systematic method for assessing the
authenticity of Hadiths through isnads. Both forms played essential roles in preserving the
teachings of the Prophet Muhammad (pbuh) and shaping Islamic scholarship.

b) In your opinion, from the two Hadith collections above, which is the
more useful to Muslims? Give reasons for your answer. [4]
In my opinion, the Musannaf collections are more useful to Muslims than the Musnad
collections. This is primarily due to their topical organization, which allows for easier
access to specific legal rulings and guidelines relevant to daily life. The Musannaf
collections, such as the Muwatta by Imam Malik, compile Hadiths alongside legal opinions,
providing a comprehensive resource for understanding Islamic law and its practical

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[Link], Musannafs serve as vital references for scholars and laypeople alike,
facilitating a clear understanding of Islamic jurisprudence and ethical conduct. They also
reflect the practices of the Prophet Muhammad (pbuh) and the early Muslim community,
making them essential for anyone seeking to follow Islamic teachings [Link] Musnad
collections are valuable for tracing the authenticity of Hadiths, their focus on isnads can make
them less practical for everyday use. Therefore, Musannafs are more beneficial for Muslims
seeking guidance in their daily lives.

Themes of Hadith

Individual conduct
O/N 2019 (21)
(a) From the set Hadiths you have studied outline the Prophet’s teachings
on the individual conduct of Muslims. [10]

O/N 2011
(a) Outline the main teachings of the Hadiths you have studied, from the
passages set for special study, about the responsibilities of individual
Muslims. [10]

Marking scheme:
Many of the Prophet’s Hadiths outline the teachings on the individual conduct of Muslims.
Candidates need to refer specifically to the set Hadiths given in the syllabus and say what the
teachings given in them are for individual Muslims. Some of the Hadiths that candidates can
refer to are Hadiths 1,4,6, 7,8,9,13 etc. which refer to the obligations of a Muslim concerning
the observance of the Pillars of Islam, of how to deal with evil when confronted with it, of
striving in the way of God, the dignity of labour and the importance of work etc.

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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 character of the Prophet Muhammad (pbuh) serves as an ideal model for Muslims in
their personal and individual conduct. His Ahadith provide vital teachings about our
responsibilities as individuals.

1. The Prophet (pbuh) stated, “Religion is sincerity.” When asked to whom one should be
sincere, he replied: “To Allah, His Book, His Messenger, the leaders of the Muslims,
and to their common people.” This highlights the essence of sincerity as the foundation
of faith. It urges Muslims to put Allah at the forefront of their lives, indicating that true
religious practice is not merely ritualistic but involves a heartfelt commitment to spiritual
integrity. Regular recitation of the Holy Quran helps reinforce this sincerity, allowing
believers to internalize its teachings and embody the principles of Islam in their daily
interactions.
2. He also mentioned, “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.” This metaphor emphasizes the importance of actively engaging with the Quran.
Just as tethered camels require care and attention to remain close, Muslims must dedicate
time to study, reflect on, and apply the Quran’s teachings. This engagement fosters a deep
understanding of Islamic principles and ensures that believers remain steadfast in their
faith, preventing them from deviating from the righteous path.

3. Modesty is another essential aspect of Islam, contributing significantly to character

development. The Prophet (pbuh) said “Modesty produces nothing but good,” and
taught that modesty is intertwined with faith, indicating that a lack of either diminishes
both individual and community integrit and also showcasing its role in fostering mental
piety. Modesty encompasses humility in one’s actions, speech, and appearance, reflecting
an individual’s commitment to ethical behavior. It cultivates respect for oneself and
others, promoting a community atmosphere grounded in decency and moral values.

4. The Prophet (pbuh) stressed the importance of performing obligatory acts of worship,
such as Salah and fasting, while living according to Islamic values to earn Allah’s
pleasure and attain paradise. A man asked the messanger of Allah “do you think that if I
perform the obligatory prayers, fast in Ramdan, treat as lawful that which is lawful
and treat as forbidden that which is forbidden and do not nothing further. I shall
enter paradise” He replied “Yes” reinforcing the significance of fulfilling one's
religious duties. This exchange illustrates that while additional acts of goodness are

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commendable, the fundamental acts of worship serve as the basis for a Muslim's
relationship with Allah and are crucial for spiritual salvation.

5. When asked who the best of mankind was, the Prophet replied, “The believer who
strives hard in the way of Allah with his person and his property.” This underscores
that to rank among the finest believers, Muslims must actively engage in service to Allah
using their resources. This effort may include charity, community service, and supporting
causes that uphold Islamic values. The statement reinforces the idea that personal
sacrifice and contribution to the community elevate a believer’s status in the eyes of
Allah, promoting a spirit of collective welfare and social responsibility.

6. Additionally, the Prophet’s teachings encourage personal responsibility and generosity.

He advocated for supporting the less fortunate and emphasized the importance of earning
a livelihood through lawful means. He said, “No one eats better food than that which
he eats out of the work of his own hand,” highlighting self-sufficiency over dependency
on others. This principle encourages Muslims to seek honest means of income and to take
pride in their labor. It instills a sense of accountability for one’s financial actions while
promoting the importance of charitable giving to assist those in need.

7. Furthermore, the Prophet (pbuh) cautioned against materialism, reminding his followers
to focus on the eternal rewards of the hereafter. He stated, “The world is a believer’s
prison and a non-believer’s paradise,” indicating that this life is temporary and should
not be viewed as a permanent home. Muslims must live according to Sharia and aspire
for paradise by adhering to Islamic principles. This teaching serves as a reminder that
material possessions are transient, encouraging Muslims to prioritize spiritual growth and
preparation for the afterlife. By doing so, believers foster a sense of purpose that
transcends worldly pursuits, leading to a more meaningful and focused existence.

Through these teachings, the Prophet’s (pbuh) Ahadith guide individual conduct and foster
good Muslim behavior. He was not only a Messenger of Allah but also a profound guide and
teacher. His life exemplifies the principles Muslims should embody in every aspect of their
existence, addressing both community and individual life comprehensively.

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.

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Communal Conduct
O/N 2017 (21)
(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]

M/J 2012
(a) According to the teachings of the set Hadiths you have studied, outline
the ways in which Muslims should treat one another. [10]

O/N 2014
(a) Outline the main teachings of the set Hadiths about the conduct of
Muslims in communal life. [10]

O/N 2016
(a) Giving references from the set Hadiths you have studied, outline the
Prophet’s teachings about care in the community. [10]
M/J 2023
(a) From the teachings given in the set Hadiths, write an account of how
they help establish brotherhood 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.

Answer
The hadiths of Prophet Muhammad (PBUH) provide profound insights into the essential nature
of community life and brotherhood in Islam. From the inception of the Muslim society, these

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teachings were embedded deeply within its social fabric, fostering a collective sense of
responsibility and unity among believers.

1. The Prophet (PBUH) described the Muslim community, or Ummah, 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 powerful analogy underscores the idea that the Ummah must function as a
cohesive whole, where each individual supports the rest. If one part of the community
faces hardship or suffering, the effects should resonate throughout the entire Ummah.
This calls on Muslims to think beyond their personal needs and prioritize the collective
welfare, ensuring that the community remains strong and unified.

2. The Prophet (PBUH) further emphasized the importance of looking out for one another,
instructing Muslims to protect others from harm caused by both their actions and words.
He stated, “None of you truly believes until he desires for his brother what he desires
for himself.” This hadith serves as a reminder that true faith is reflected in how one treats
others. It teaches Muslims to behave with sincerity and care toward their fellow believers,
reinforcing the idea that selflessness and empathy are key components of a sincere faith.

3. Similarly, the Prophet (PBUH) highlighted that acts of charity extend beyond financial
donations. Every small act of kindness counts as a form of sadaqah (charity). He taught,
“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... is a
charity; every step you take to prayers is a charity...” This indicates that charity is not
limited to giving money but also involves helping others in practical ways, such as
resolving disputes or assisting someone in need. These acts of charity strengthen social
bonds, increase the consciousness of Allah’s blessings, and foster a deeper sense of
brotherhood.
4. In another important hadith, the Prophet (PBUH) emphasized the duty of Muslims to
address wrongdoing in their community: “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.” This teaching
highlights that Muslims should strive to eliminate evil and injustice wherever possible.
Whether through action, speech, or even internal disapproval, addressing harm
strengthens the moral fabric of the community, creating a safer and more unified society.

5. The Prophet (PBUH) also placed great emphasis on caring for those in need, particularly
widows and the poor. He said, “He who manages the affairs of a widow and the poor
is like the one who strives hard in the way of Allah, or the one who stands for prayer
in the night or fasts in the day.” This hadith reveals that serving the vulnerable
members of society is akin to some of the highest forms of worship. Islam stresses social
justice, teaching that the rights of people are equally important as the rights of Allah.
When Muslims ensure that no one in the community is left behind, bonds of brotherhood
are strengthened, and a more just and harmonious society is established.

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6. The teachings of the Prophet (PBUH) also extended to leadership and governance. When
he sent Abu Musa and Mu‘adh ibn Jabal to govern in Yemen, he instructed them, “Be
gentle and do not be hard, and cause rejoicing and do not alienate.” This hadith
highlights that those in positions of authority must exercise kindness, justice, and
empathy. Leaders are encouraged to inspire unity and inclusivity, which fosters trust and
a sense of belonging within the community.

7. Finally, mercy is a key component of brotherhood in Islam. The Prophet (PBUH) said,
“God will not show mercy to him who does not show mercy to others.” This teaching
emphasizes the importance of showing compassion and forgiveness toward others. Mercy
extends to all of Allah’s creation, and Muslims are encouraged to be forgiving, just as the
Prophet (PBUH) forgave those who wronged him, such as the people of Ta’if and the
Makkans at the conquest of Mecca. Forgiveness leads to healing and the strengthening of
relationships, fostering a deeper sense of brotherhood and solidarity within the Ummah.
In conclusion, these hadiths demonstrate that Muslim community life is built on selflessness,
mutual care, and [Link] following these teachings, Muslims create a society that is
compassionate, just, and deeply connected to the divine principles of Islam.
(b) Why do you think Islam gives so much importance to maintaining unity within the
Islamic community? [4]
Various Hadiths of the Prophet (pbuh) give the teaching of maintaining unity and
brotherhood in Islam. Brotherhood is emphasised in Islam as it makes a community caring
and compassionate and leaves no-one [Link] 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 Quran says, “Believers are a single brotherhood.” 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 harmony. By practising unity the vulnerable
are cared for and nobody gets left behind and on account of this society as a whole prospers.
Islam is a religion of social justice and God wants His creation to care for those around them
and to live in peace with one another and that can only be done when there is a feeling of
brotherhood amongst Muslims.

Legal Thinking
All legal thinking question have been given in p1 expect regarding Sunnah and Hadith

Hadith
The word Sunnah (plural Sunan) is derived from the Arabic root word `Sanna’ which means
(smooth and direct flow path. The word Sunnah literally means a clear path, a practice, a rule,
a mode or mode of life.
In Islamic terminology it, is a mode of life prescribed by the Prophet Mohammad (PBUH).
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So, Sunnah of Mohammad (PBUH) includes his specific words, habits, practices and tacit
(unspoken or silent) approvals to his companions. An example of his specific words is
“Paradise lies under the feet of your mother.” He (PBUH) grew beard, used oil on his hair,
took food and water by the right hand, used Miswak (tooth cleaning stick) and fragrance
often and took dates in odd numbers in order to breakfast are the few examples of his
practices.
A burial bier passed by us and the Holy Prophet (PBUH) stood up for it, and we stood up.
Then we said, ‘O Messenger, of Allah! It is the bier of a Jew.’ He (PBUH) said, ‘When
you see a bier, stand up’. Here the first part refers to his action and the other to his saying.
His tacit or silent approvals means if someone did or said anything in front of the Messenger
of Allah and the Messenger of Allah did not condemn that action or what was said, in fact he
(PBUH) remained silent and established the ruling through his action. For instance, once
when the Prophet (PBUH) saw HazratAnas(RZ) writing Ahadith, he (PBUH) didn’t stop
HazratAnas (RZ) or said anything to discourage or prohibit the writing of Ahadith rather the
Messenger of Allah remained silent, thus, establishing the permission to write down Ahadith
by his action.

The word Hadith is derived from the Arabic root word ‘Hadasa’, which means, to be new
i.e. the opposite of ancient. In Islamic terminology the word Hadith refers to the reports of the
sayings, actions or tacit (unspoken or silent) approvals of Prophet Mohammad (PBUH). This
means that a companion of the Messenger of Allah clearly states that, “I heard the
Messenger of Allah stated”… or “I saw the Messenger of Allah doing… “or”a person
did such and such a thing or said such and such thing but the Messenger of Allah never
disapproved of that”.
So, the narrations of Prophet Mohammad (PBUH) are called Ahadith (plural of Hadith)
because it is something that has been newly produced. It is from the verb Tahdith that means
to do or to say something for the first time.

Sunnah sometimes explains a word, which is not explained in Quran

For example the Holy Quran says, “And establish prayer and pay Zakat” (2:43) but the
method of prayer is not mentioned in the Holy Quran. The Holy Prophet explained how to
offer the prayer through his action and said,

“Offer your prayer as you see me offering my prayer.” He also said, “No prayer is
acceptable without Fatiha.”He told about the fixed timmings/what to
recite/preperations/fard,Sunnah,nafal‘’Similarly, the Quran commands the Muslim to pay
Zakat, but does not explained by the Prophet .He said, “No Zakat is payable on property
until a year passed away on it.” He also said, “Neither the property of different people be
gathered together nor the joint property should be split for fear of Zakat’’

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cc

Hazrat Umar

Administration
(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]

M/J 2011
(a) Write a detailed account of the administrative measures put in place by
‘Umar during his caliphate. [10]

M/J 2015

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(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]

O/N 2022
(a) Give an account of the administrative reforms that improved the lives of
people in ‘Umar’s 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 majlise-
shura and the diwan as well as various other [Link] of his just rule and
simple living, even though he was the caliph of a mighty empire, could all be given in the
answers. His creation of a regular army and cantonments, construction of irrigation canals
etc. are points amongst others that could be covered and expanded upon in the answers.

Answer
Hazrat Umar (RZ), the second caliph, brought significant administrative and governmental
reforms that shaped the future of the Islamic empire. His rule is often described as the golden
era in Islamic history due to his effective leadership, expansion of the empire, and numerous
reforms in areas such as governance, military, infrastructure, and finance. Once he said about
his salary from Bait ul Maal,“Nothing is Halal for me and for my family from Allah’s
money except a dress for summer and a dress for winter and a salary equal to the
income of an average citizen. I am no more than an ordinary Muslim amongst you.”
Hazrat Umar established a democratic system by creating the Majlis-e-Shura, an advisory
body made up of prominent companions of the Prophet (PBUH), including both Muhajirin
and Ansar. He consulted this body in all state matters and also formed a larger council,
Majlis-e-Aam, which included tribal representatives. This ensured inclusive governance and
helped the caliph make informed decisions.
Majlis Khaas Makkan companion
He divided the empire into 12 provinces, each governed by a Wali (governor), responsible
for both military and religious leadership. Provinces were further divided into districts under
Amils. Governors were required to take an oath to live simply and refrain from luxuries. This
created an efficient administrative system, leading to the prosperity of the state and its
citizens.
Hazrat Umar made the judiciary independent, appointing Qazis who were not influenced by
the executive branch. Even the caliph himself could be summoned to court, as demonstrated
when Umar was called before a judge and expressed displeasure when treated with undue

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respect. His commitment to justice was unwavering, ensuring impartial and swift justice for
all.
Umar set up the Bait-ul-Maal (public treasury) in each province and assigned an honest
Diwan (finance officer) to oversee it. The major sources of revenue were Zakat, Jizya,
Ushr, and land taxes, all of which were carefully regulated. Surplus wealth was distributed
among Muslims based on their relationship to the Prophet, early conversion to Islam, and
military service.
The caliphate's finances were meticulously managed, with Umar introducing checks and
balances to prevent corruption. Appointments of officials were made in consultation with
the Majlis-e-Shura, and officials were required to live modestly and account for their assets
both at the time of appointment and departure.
Hazrat Umar established a finance department called the Diwan, responsible for managing
the caliphate’s revenues and expenditures. It is reported that during his reign, economic
prosperity was so widespread that there were hardly any citizens in need of zakat.
Umar restructured the military, establishing cantonments and ensuring that soldiers were
well-equipped and content. He also invested in infrastructure, including the construction of
roads, canals, and mosques. He is credited with founding new cities like Basra, Kufa, and
Fustat and implementing town planning, which improved the empire’s connectivity and
defense.
Hazrat Umar was concerned about the welfare of non-Muslims (Dhimmis), who were
allowed to follow their own laws, fostering religious tolerance. He also introduced old-age
pensions and made provisions for the poor and disabled, including non-Muslims.
Umar’s rule set the foundation for a prosperous Islamic empire, focusing on justice,
administration, economic stability, and social welfare, leaving an enduring legacy.

(b) Which in your opinion was ‘Umar’s greatest quality as caliph? Give
reasons for your choice. [4]
Hazrat Umar’s greatest quality as caliph was his sense of equality and justice. He laid the
foundation of an impartial and unbiased judicial system. He was the first Muslim ruler to
make judges independent of executive i.e. the caliph himself as well as the governors. It was
to the extent that the caliph could be called to the court by the Judge. Everyone was
considered equal in the eyes of law. He was so firm in the implementation of Islamic law that
he did not discriminate between the high and the low. For example, when one of his sons was
found guilty of drinking wine, he punished him with 80 lashes.

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Battles against Persians

M/J 2018 (22)
(a) Write a detailed account of two battles under the caliphate of ‘Umar.
[10]

M/J 2016
(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]
M/J 2013, M/J 2023(a) Give an account of the following two battles during
the rule of ‘Umar [10]

• Battle of Qadisiya;

• Battle of Yarmuk.

M/J 2022
(a) Write about the Battle of the Bridge and the Battle of Buwayb, fought
during the caliphate of ʿUmar. [10]

M/J 2020
(a) Write a detailed account about the Battle of Yarmuk fought in the
caliphate of ‘Umar. [10]

M/J 2023

(a ) Give an account of the Battle of Nihawand.[10] Marking scheme:

In answer to this question, candidates need to name any two of the battles that were fought
against the Persians and Romans 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.

Answer

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Battle of Namarraq
During the caliphate of Hazrat Abu Bakr (RZ), the Muslims successfully conquered Hira,
which incited the Persians' fury. In retaliation, Rustam, the Persian commander, dispatched
a substantial force led by Jaban to recover Hira. Meanwhile, Hazrat Khalid bin Walid
(RZ) and Hazrat Abu Ubaidah (RZ) were engaged in the campaign against the Byzantines
in Syria. Consequently, the Muslim army was placed under the command of Hazrat
Muthana (RZ) to confront the Persians.
In this significant clash known as the Battle of Namarraq, the Muslims achieved a decisive
victory over the Persians. Jaban, the Persian commander, was captured during the battle but
was later released after his ransom was paid. This battle highlighted the resilience and
determination of the Muslim forces in the face of Persian aggression.

Battle of the Bridge

After their defeat at Namarraq, the Persians encountered the Muslims again, this time under
the command of Bahman in 634 AD. A significant geographical barrier—the Euphrates
River—separated the two armies. Despite the advice of senior Muslim leaders, Abu Ubaid
Thaqafi, the Muslim commander, opted to engage the enemy across the river. A bridge of
boats was constructed, allowing the Muslims to cross. Once across, Abu Ubaid ordered the
bridge destroyed to prevent any thoughts of retreat among his troops as Abdullah bin Marsad
Saqafi cut the boat bridge to encourage Muslims. However, this decision backfired, as the
uneven terrain and a formidable wall of war elephants protected the Persians. The Arab
horses, unfamiliar with elephants, were thrown into disarray, leading to chaos within the
Muslim cavalry. During the ensuing conflict, a white elephant trampled Abu Ubaid, leading
to a cascading series of losses for the Muslim commanders, which demoralized the troops.
Many attempted to retreat, only to find the bridge already destroyed.
As the situation grew dire, Musanna bin Harith, now the commander of the Muslim forces,
managed to rebuild the bridge while holding back the enemy with a small contingent. He was
the last to cross, but the Muslim army suffered catastrophic losses, with only 3,000 survivors
from an initial strength of 9,000. This battle is often referred to as the Battle of the Bridge
due to its pivotal nature and the strategic miscalculations that led to such losses.

Battle of Buwaib
In the wake of the setback at the Battle of the Bridge, Hazrat Umar initiated a campaign to
rally support across Arabia for a renewed effort against the Persians. Many Muslims and
Christians responded to his call, gathering under the banner of Islam. In response, the
Persians deployed a formidable force of 12,000 troops under the command of Mehran, a
skilled strategist familiar with Arabian warfare. The Persian army established camp on the
east bank of the Euphrates River.

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In a strategic decision influenced by their past experience, the Muslims invited the Persian
army to cross the river instead of attempting another treacherous crossing. When the two
armies finally clashed at Buwaib, the Muslims fought valiantly despite being outnumbered.
The tide of battle turned dramatically when a young warrior from the Taghlib tribe killed
Mehran. This pivotal moment led to a rout of the Persian forces, with Musanna seizing
control of the bridge, preventing any retreat for the Persians. Thousands drowned in the river,
while many others were killed on the battlefield, resulting in the near destruction of the
Persian army. Persians suffered a great loss while only around a 100 Muslims were martyred.

Battle of Qadisiya
Following their defeat at Buwaib, the Persians regrouped to confront the Muslims once
again, driven by a strong desire for vengeance. The Persian Emperor Yazdagird mobilized a
massive force of 60,000 troops, including an elephant corps and a large cavalry battalion,
with Rustam, the greatest war hero, appointed to lead the charge. In response, Hazrat Umar
organized an army of about 20,000 troops, appointing Saad bin Abi Waqas, a veteran from
the Battle of Badr, as their commander. The Muslim forces set up camp at Qadisiya, a
strategically located small town near Kufa surrounded by palm groves on the edge of settled
lands in Iraq.
Although the battle's significance was immense, historical records provide limited insight
into its progression. The primary focus of Arab accounts is on the recruitment and
mobilization of troops from Medina. Upon arriving at the Iraqi borders, Saad (RZ) sent a
delegation of fourteen Muslim elders to Yazdagird, inviting him to accept Islam, pay jizya, or
prepare for war. The Persian emperor arrogantly chose the latter, leading to a prolonged
standoff lasting three months. During this time, skirmishes favored the Muslims, allowing
their numbers to swell to 30,000, while the Persian forces dwindled from 120,000 to 60,000
due to desertions and internal strife.
Eventually, Rustam bridged the river overnight, leading his troops to attack the Muslim
army, resulting in a fierce battle that unfolded over three days. The Muslim army, bolstered
by reinforcements from the Syrian front, effectively utilized brilliant tactics, particularly
making the best use of their archers to counter the Persian elephant corps. The Muslim
forces, showing heroic contempt for death, charged at Rustam’s army in tribal groups,
managing to match the Persian onslaught.
On the third day, Rustam was struck down by Hazrat Hilal, who severely injured him with a
spear, causing him to fall into the river, where he was captured and executed. Hazrat Hilal
triumphantly declared, “By Allah, I have killed Rustam.” The battle ended with significant
losses on both sides, with Muslims suffering around 8,500 casualties, while the Persians
incurred losses of 30,000 to 40,000.
The decisive victory at Qadisiya solidified the Muslim claim over Iraq, marking a crucial
turning point in Islamic history. After a two-month campaign, the Muslims successfully

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captured Mada’in, the Persian capital, leading to the flight of Yazdagird and his nobles.
This victory not only shattered the strength of the Persian Empire but also encouraged many
in the conquered territories to embrace Islam, significantly expanding the influence of the
Muslim realm.

Battle of Jalula
The Persian King, having taken refuge in Hulwan, ordered his forces to advance and occupy
Jalula, located near Mada’in. The Persians fortified the town by digging extensive trenches,
preparing for a protracted siege. The Muslims laid siege to Jalula, which lasted for seven
months. Eventually, the Persian forces, unable to withstand the pressure, were forced to come
out and fight. The battle intensified until a severe storm, perceived as divine intervention,
broke the Persian resolve, scattering them in all directions. The Muslim forces pursued them
relentlessly, resulting in a significant loss of life for the Persians. Consequently, the Muslims
captured Jalula, and its residents surrendered under the usual terms of jizya.

Battle of Nihawand
Between 638-639, Arabia experienced a devastating famine and plague; however, the
expansion of Islamic territories persisted unabated. The Battle of Nihawand occurred in 642,
during Hazrat Umar's caliphate. Determined to reclaim the fertile plains of Mesopotamia,
Yezdegird rallied support and amassed troops at Nihawand to challenge the Muslims. Upon
learning of this mobilization, Hazrat Umar dispatched letters to Kufa and Basra, calling for
army assembly.
The Muslim forces, numbering 30,000, faced a Persian army of 60,000. Despite being
outnumbered, the ranks of both sides included volunteers eager to prove themselves after
missing earlier battles. The Persians had entrenched themselves behind a ravine, making
them difficult to dislodge. In a strategic council, the Muslims devised a plan to lure the
Persians out from their fortified positions by executing a feigned retreat. Under the leadership
of
Nau’man ibn Muqarrin, the Muslim cavalry initiated the attack, retreating to provoke the
Persians into pursuit. This tactic drew the Persian forces out, leading to a fierce engagement.
Motivated by their faith and honor, the Muslim soldiers advanced despite adverse conditions.
The ground became slick with blood, complicating the cavalry's movements. Nau’man was
ultimately thrown from his horse and killed; however, the Muslims continued their assault,
forcing the Persians into a chaotic retreat. In the ensuing darkness, many Persians lost their
way and fell into the ravine, contributing to the collapse of their organized resistance. The
victory at Nihawand marked a decisive turning point, earning it the title of “fath al Futuh”,
or the “victory of victories.” This battle signified the final blows to Persian resistance and

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solidified Muslim control over the region, paving the way for further expansion and the
spread of Islam.

b) Why was victory in the Battle of Buwayb significant for Muslims? [4]
The Persians were one of the two superpowers of the time. Defeating a large, well-equipped
army led by one of their strong commanders was no mean achievement for the [Link]
victory gave a boost to their morale and with this Muslims lost their fear and awe of the
[Link] also meant that southern Iraq was now in the control of the [Link] at
Buwayb gave Muslims the confidence to boldly confront the Persians in the Battle of
Qadissiya fought in the following year, [Link] led to another Muslim victory following
which there was peace in the region for the next few months.

3.(b) Why was the Battle of Nihawand known as the ‘Victory of Victories’?
[4]
Victory at Nihawand gave the Muslims a beautiful country and an ancient civilisation to rule.
This victory came to be known as Fath ul Futuh, the Victory of Victories as this was a
significant victory in which the chief priest led the post war negotiations and offered a great
prize to the Muslims - a large quantity of gems that the king had left for emergencies - in
exchange for the lives of the [Link], after this victory, ‘Umar ordered the invasion
of the Persian provinces and by the following year Isfahan, Khurassan, Rayy, Fars and the
outlying region of Sindh were conquered. This battle strengthened and enriched the Muslim
empire – it made the eastern frontiers more secure and spread Muslim influence both
eastwards as well as westwards.

Battles against Byzantines

Conquest of Damascus
In 14 A.H., the Muslims laid siege to the city of Damascus, which was fortified by five
gates. Hazrat Khalid bin Walid (RZ) commanded the Muslim forces, dividing his army
into five battalions, each led by a designated commander: Amr bin Aas, Abu Ubaidah,
Shurahbeel, Yazeed bin Abi Sufyan, and himself. Khalid led one battalion to the eastern
gate.
The Roman defenders were led by Thomas, the son-in-law of Byzantine Emperor Heraclius.
Initially, Thomas attempted to repel the outnumbered Muslims but failed and retreated to the
city’s forts. Ultimately, Khalid successfully entered Damascus, prompting Thomas to offer
surrender terms at the western gate, suggesting that the Byzantine army would pay the jizya
tax.

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The Byzantines were granted amnesty, allowing them safe passage out of the city. After their
departure, the Muslims occupied Damascus. Upon reporting this conquest to the caliph,
Khalid received orders for his deposition, with Hazrat Abu Ubaidah (RZ) appointed as the
new commander-in-chief. Following these orders, Khalid continued to serve in the Muslim
army in Syria under Abu Ubaidah's leadership.

Battle of Fihl – Battle of Mud

Following the loss of Damascus, Heraclius dispatched troops to Beisan, located west of the
Jordan River. In response, Hazrat Abu Ubaidah (RZ) encamped at Fihl, to the east of the
river, leaving Yazid in charge of Damascus. After failed negotiations, the Muslims, led by
Khalid, attempted to attack Beisan but became mired in mud, forcing them to retreat back to
Fihl and wait for the Byzantine forces.
The Byzantines, commanded by Saqlar, launched an assault, beginning with a barrage of
arrows that initially hampered the Muslim forces. However, in subsequent hand-to-hand
combat, the Muslims proved superior and emerged victorious. Due to the muddy conditions,
this engagement became known in Arab chronicles as the Battle of Mud.
After their success, the Muslims advanced towards Beisan and Tabarriya, besieging both
locations. After a brief resistance, the Byzantines surrendered and agreed to pay the jizya tax,
thereby bringing the entire Jordan region under Muslim control.

Battle of Emessa
Later that year, the Muslims besieged Emessa, where the residents initially surrendered and
signed a truce, which they broke after a year. In response, Heraclius sent a military force led
by Harbees to drive the Muslims from the city. The Muslim forces, enduring harsh weather
and fierce resistance, eventually retreated from Emessa.
As the Romans pursued the Muslim army, they exited the city entirely. Seizing the
opportunity, Hazrat Khalid (RZ) signaled his troops to surround the Roman forces. This led
to a devastating defeat for the Byzantines, with Harbees killed in a single combat encounter
with Khalid. Following this victory, the Muslim army returned to Emessa, where they faced
no further resistance.

Battle of Yarmuk
The Battle of Yarmuk, fought in the summer of 636, was a defining conflict between the
Byzantine Empire and the Muslim forces, with significant repercussions for the region.
Following the fall of vital cities like Damascus and the defeats at Fihl and Hims, Emperor
Heraclius became increasingly troubled and determined to recover the lost territories. To this
end, he issued orders to mobilize troops from every corner of his empire, reportedly sending
an impressive army of 260,000 men against the Muslims, who had approximately 40,000
fighters.

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In response to this looming threat, Hazrat Umar consulted with the Majlis-e-Shura
(Council of Consultation) regarding whether to engage the Byzantine forces. Initially, the
companions remained silent, but one voiced a crucial point: “Retreating meant giving up
all they had gained over the past two years.” Accepting this perspective, Hazrat Umar
closed the meeting, resolved to take a stand against the formidable Roman army.
As soon as Khalid ibn al-Walid learned of Heraclius's intentions, he began gathering his
forces along the banks of the River Yarmuk, a strategic tributary of the Jordan River.
Throughout the preparations, Hazrat Umar remained in contact with the troops, providing
them with encouragement and strategic advice. During negotiations, the Romans attempted to
drive out the Muslims using various tactics, including bribery, but Khalid declined these
offers with logical reasoning. He highlighted the positive changes Islam had brought to
Arabia and invited the Byzantines to either accept Islam, agree to pay jizya, or prepare for
war. When the enemy chose the third option, Khalid returned to his troops to prepare for the
impending battle.
On the eve of the confrontation, Khalid addressed his men, urging them to stick together
and fight in unity. The major clash commenced towards the end of August 636, when the
Muslims pretended to retreat, effectively luring the Byzantine forces into the rugged terrain.
This tactical maneuver allowed the Muslim cavalry to exploit the disarray within the
Byzantine ranks, inflicting substantial damage. Additionally, a sudden dust storm further
unsettled the Byzantine troops, adding to their confusion. Khalid's forces captured the old
Roman bridge across the Ruqqad Valley and stormed the Byzantine camp at Yaqusa. The
morale of the Byzantine forces plummeted further due to rumors of Christian Arabs defecting
to the Muslim side.
The battle spanned six grueling days, culminating in a catastrophic defeat for the Byzantines.
By the afternoon of the sixth day, only one-third of their army remained, with the majority
either killed or having fled the battlefield. The Muslim forces suffered around 3,000
casualties and many injuries, but the overwhelming victory at Yarmuk effectively dismantled
Byzantine power in Syria. Upon hearing the news of this resounding triumph, Heraclius fled
from Syria, relocating his capital to Constantinople. Meanwhile, Hazrat Umar fell into a
prayer of gratitude before Allah for this remarkable victory.
Following the battle, the city of Jerusalem, which had been besieged by Amr ibn al-Aas,
eventually capitulated. Its leaders recognized the futility of further resistance and agreed to
surrender, marking another significant milestone in the rapid expansion of the Islamic
Empire.

Siege and Conquest of Jerusalem, 637

After the victory at Yarmuk, Muslim forces captured numerous towns and turned their
attention to Jerusalem. The siege, led by Amr ibn al-Aas, continued as the harsh winter
created significant challenges for both the Muslims and the defending Romans. The
resistance from the Roman inhabitants was fierce, but the situation changed when Amr's
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forces were reinforced by Hazrat Abu Ubaidah and Khalid ibn al-Walid. Faced with
overwhelming strength, the citizens recognized the hopelessness of their predicament and
agreed to surrender, but they stipulated that the Caliph himself must come to sign the treaty.
The Patriarch Sophronius sent this request directly to Hazrat Umar.
Acknowledging the symbolic importance of the conquest, Hazrat Umar decided to fulfill
their condition and travel to Jerusalem. In 637, he embarked on his journey clad in simple
dress, accompanied only by a slave and sharing a single camel. This humble approach left a
lasting impression on the residents. Upon reaching the outskirts of the city, he was urged to
change into more regal attire. However, when he donned the elaborate garments, the citizens
hesitated to recognize him. It was only when he reverted to his simple clothing that they
acknowledged him, allowing the treaty to be [Link] this simplicity Patriach
Sophronius said ’ Verily Islam has exceeded all the religions.’
The terms of the treaty granted the citizens of Jerusalem protection for their lives and
property, and it also allowed Jews, who had been barred from the city under Byzantine rule,
to worship freely for the first time in over 500 years. The Qur'an refers to Christians and
Jews as “People of the Book” (Ahl-ul-Kitab), highlighting their significance in Islamic
tradition. While Hazrat Umar acknowledged their rights, he also asserted that Jerusalem held
deep spiritual and historical ties to Muslims, especially as the site where the Prophet
Muhammad (pbuh) ascended to heaven during the Mi'raj.
To symbolize Muslim presence in the city, Hazrat Umar initiated the cleaning of the Temple
Mount and oversaw the construction of the first version of the Al-Aqsa Mosque, which is
now revered as the third holiest site in Islam. The formal treaty included protections for
churches and other religious structures, and it required citizens to pay the jizya tax in return
for their safety. Those who refused compliance were instructed to leave the city.
During his visit, Hazrat Umar sought a place to offer thanksgiving prayers. He was led to a
church, but he declined to pray there, concerned that it might set a precedent for converting
churches into mosques. Instead, he offered his prayers at Masjid Al-Aqsa. Patriarch
Sophronius presented him with the keys to the city, signifying a peaceful transition of power
and the acknowledgment of Muslim authority in Jerusalem.

Summary of the Conquest of Egypt

In 640 A.D. (19 A.H), following significant conquests in the region, Hazrat Amr bin al-
A’as persuaded Hazrat Umar (RZ) to authorize an invasion of Egypt to prevent Byzantine
naval threats. Amr initially led 4,000 to 5,000 men to capture smaller towns before reaching
the fortified city of Fustat, where he faced challenges in breaching its defenses.
After requesting reinforcements, Hazrat Umar (RZ) sent four commanders, including
Hazrat Zubair (RZ), who successfully captured Fustat after a seven-month siege. With
Fustat secured, the Muslim forces targeted Alexandria, a crucial port city defended by a

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much larger Byzantine army of 50,000. Following the death of Byzantine Emperor
Heraclius, the morale of the defenders plummeted, leading to their surrender.
The Muslim forces, led by Zubair, Ubaidah, and Maslamah, ultimately captured Alexandria.
Following this victory, Hazrat Muawiya was appointed by Umar as the governor of
Alexandria and the rest of Egypt.

Martyrdom of Hazrat Umar (RA)

In Madinah, a Persian Christian slave named Firoz approached Hazrat Umar (RA) in the
marketplace, expressing his grievances about the heavy tax imposed on him by his master,
Hazrat Mughira bin Shubah. Firoz pleaded for the Caliph's intervention to alleviate his
burden. When Hazrat Umar (RA) inquired about the tax amount, Firoz revealed that it was 2
dirhams per day. After assessing Firoz's profession, Umar concluded that the tax was
reasonable given the profits he could potentially earn, which left Firoz displeased and
frustrated.
In an attempt to encourage Firoz, Hazrat Umar (RA) mentioned that he had heard of Firoz's
skill in making windmills and asked him to create one. Firoz replied confidently that he
would build a mill whose sound would reach both the west and the east, indicating his
determination and perhaps a desire to impress the Caliph.
The following day, during the Morning Prayer at the mosque, Firoz entered, armed with a
poisonous dagger. As Hazrat Umar (RA) began leading the prayer, Firoz suddenly lunged
from the front row and struck him six times, with one blow landing beneath his navel. The
attack caused Umar to immediately collapse. In the chaos, he managed to grab Hazrat Abdul
Rahman (RA) and instructed him to take over leading the prayer as he fell unconscious.
Firoz, in a desperate act, also wounded several others before he was apprehended. However,
he committed suicide before he could be captured. Hazrat Umar (RA) endured his injuries for
four days, during which he reflected on his life and leadership. Ultimately, he succumbed to
his wounds on 1st Muharram 2 A.H.
His funeral was led by Hazrat Suhaib (RA), and prominent companions, including Hazrat
Ali (RA), participated in lowering his body into the grave beside that of the Prophet
Muhammad (pbuh). The martyrdom of Hazrat Umar (RA) marked a profound moment in
Islamic history, as he was a pivotal figure in the early Islamic community, known for his
justice, strength, and commitment to the principles of Islam.

Main Achievements of Caliphate

(a) Give a descriptive account of the main events of the caliphate of Umar.
[10]

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Hazrat Umar ibn al-Khattab assumed the role of Caliph in 13 AH/634 AD, following Hazrat
Abu Bakr. In addition to being known as the "Successor of the Successor of the Messenger
of Allah," he adopted the title of "Commander of the Faithful" (Ameer al-Mu'mineen).
Under his leadership, Islam's expansion, initiated by the Prophet (pbuh) and continued
by Hazrat Abu Bakr, progressed significantly, with the Muslim army securing control
over regions such as Syria, Iraq, Persia, and Egypt. A series of decisive military victories
brought these extensive territories under Islamic rule.
In the Northeast, the Persian Empire posed a significant threat to the Islamic state. Key
battles occurred in October 634 AD/14 AH, including the battles of Namaraq and Jasr,
the latter resulting in a defeat for the Muslims, and the loss of their commander. However, in
November 634 AD, the Muslims retaliated in the Battle of Buwaib, led by Musanna, where
they achieved a resounding victory, inflicting severe losses on the Persians.
Following this, the Persians amassed a substantial force, leading to the pivotal Battle of
AlQadisiyyah in 15 AH/636 AD. Despite being outnumbered, the Muslim army triumphed
over the Persians, capturing important cities like Mada'in and Jalulah. A peace treaty
was eventually signed, but Persian conspiracies against the Islamic state persisted, forcing
the Muslims to confront them again at Nihawand in 21 AH/642 AD. This final battle marked
the end of the Persian Empire, bringing all of Persia under Muslim control.
On the northern front, the Muslims also clashed with the Byzantines, who harbored animosity
towards the Islamic state. Commanders like Khalid bin Waleed, Amr bin al-Aas, and
Abu Ubaidah bin al-Jarrah led successful campaigns against the Byzantines, securing
large parts of their empire. Damascus was besieged and captured in 635 AD, and the
subsequent Battle of Fihl resulted in the conquest of Jordan. The Muslim army also fought in
the famous Battle of Yarmuk in Palestine in 15 AH/636 AD, culminating in the recapture
of Damascus in October 636 AD. In a significant moment, Amr bin al-Aas besieged
Jerusalem, and after negotiations, Hazrat Umar personally oversaw the peaceful
surrender of the city.
Later, in 18 AH/639 AD, Amr bin al-Aas led a successful campaign to capture Egypt,
culminating in the capture of Alexandria.

In addition to military successes, Hazrat Umar is credited with implementing significant

administrative reforms. He established a Majlis-e-Shura (consultative council)
comprising key companions of the Prophet and a Majlis-e-Aam, which included the
Muhajirin, Ansar, and representatives of various tribes. The Islamic state was divided into
provinces, each governed by a Wali (or Ameer), who served as both the administrative and
military head. He also appointed independent Qazis (judges) to oversee judicial matters,
and created a department of finance called the Dewan. Hazrat Umar is also remembered for
establishing garrison towns in Basra and Kufa for soldiers, providing pensions to retired
soldiers, and taking special steps to regulate Salat and fasting in accordance with
Quranic teachings. Furthermore, he introduced the Islamic calendar, marking a lasting
administrative achievement.

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Expansion
(a) Trace the expansion of the Islamic empire under the rule of the caliph
‘Umar. [10]
Hazrat Umar ibn al-Khattab assumed the caliphate in 13 A.H. (634 A.D.) and adopted the
title of “Amir Ul Momineen” (Commander of the Faithful). Renowned for his courage and
integrity, he played a crucial role in the expansion of the Islamic state. Under his leadership,
the frontiers of the Islamic realm significantly widened, with vast territories of the Roman
and Persian empires coming under Islamic governance. The Muslim armies successfully
conquered regions including Syria, Iraq, Persia, and Egypt through a series of decisive
battles. During this period, the Persian Empire posed a notable threat to the Islamic state
from the east, necessitating military responses.

Battle Of Namaraq and The Battle of Jasr (Bridge) were fought in 634 AD. In Jasr there
was a devastating defeat for the Muslim forces when their commander, Abu Ubaid, insisted
on crossing the Euphrates against advice. The Persians, using war elephants, caused chaos,
and Abu Ubaid was killed, with only 3000 out of 9000 Muslims surviving.
In the Battle of Buwaib, after the loss at Jasr, Hazrat Umar called for reinforcements.
Muslim forces, led by Musanna, faced a much larger Persian army but were victorious,
killing the Persian commander Mehran and drowning many retreating Persian soldiers.
The Battle of Qadisiya in 636 AD was decisive in weakening the Persian Empire. Led by
Saad bin Abi Waqas, the Muslims used tactical brilliance to defeat the Persians after several
days of battle, killing their commander Rustam. This victory led to the capture of Mada’in,
the Persian capital.
The Battle of Jalula occurred soon after, where Muslim forces laid siege to the heavily
fortified town of Jalula for seven months. After breaking the Persian defense, they secured
the town, enforcing the payment of jizya.
In the Battle of Nihawand in 642 AD, the Persians made one last attempt to stop the Muslim
advance. Although outnumbered, the Muslims, using clever tactics, lured the Persians from
their defensive positions, securing a decisive victory. This battle, known as the "Victory of
Victories," sealed the fate of the Persian Empire.
Turning to the Byzantine front, the Battle of Yarmuk in 636 AD was a critical
confrontation. The Byzantine emperor Heraclius gathered a massive army of 260,000 men
against the Muslim force of 40,000. Khalid ibn al-Walid, using strategic maneuvers,
pretended to retreat, luring the Byzantines into rough terrain. The Byzantines, caught
offguard and scattered, were decisively defeated. This victory broke Byzantine power in the
region and led to the Muslim conquest of Syria.

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The Siege of Jerusalem followed, where after a long siege, the city agreed to surrender under
the condition that Caliph Umar himself sign the treaty. In 637 AD, Hazrat Umar entered
Jerusalem and ensured peace and religious freedom for its inhabitants.
Lastly, the Conquest of Egypt saw Amr ibn al-Aas lead Muslim forces to capture the
welldefended fortress of Fustat and Alexandria in 639 AD, solidifying Muslim control over
Egypt, marking another significant territorial gain from the Byzantines.
These battles collectively expanded the Islamic empire across Persia and Byzantine
territories, bringing vast regions under Muslim rule.

Hazrat Usman
O/N 2016 (21)

(a) Give an account of:

(i) the election of the caliph ‘Uthman, and

(ii) the compilation of the Qur’an that took place during his caliphate. [10]

Election of Hazrat Usman (RZ)

Hazrat Umar (RZ), on his deathbed in 23 A.H. (644 A.D.), took the vital step of nominating a
committee of six prominent companions of the Holy Prophet (PBUH) to decide who would
succeed him as the next caliph. These six individuals—Hazrat Uthman (RZ), Hazrat Ali
(RZ), Talha (RZ), Zubair (RZ), Abdur Rahman bin Auf (RZ), and Sa’d bin Abi Waqas
(RZ)—were all highly respected companions who had been given glad tidings of paradise
during their lifetimes. This panel was instructed to deliberate and select a caliph within three
days, and their final choice would need to be confirmed through the bay'at (oath of loyalty)
by the Muslim community.
After Hazrat Umar's death, the committee began their discussions. Despite holding multiple
meetings, the six members were unable to reach a unanimous decision. Hazrat Abdur
Rahman bin Auf (RZ), recognizing the impasse, withdrew his name from consideration and
was given the responsibility to make the final decision. The remaining candidates were
Hazrat Uthman and Hazrat Ali as Talha (RZ) was absent from Madinah.
Abdur Rahman consulted each of the candidates separately. He asked if they would
adhere to the policies of the previous caliphs. Hazrat Ali (RZ) replied that he would follow
the Quran and Sunnah but would not necessarily adopt the approach of the first two caliphs.

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On the other hand, Hazrat Uthman (RZ) agreed without any reservation to follow the
Quran, Sunnah, and the precedents set by Hazrat Abu Bakr and Hazrat Umar.
After further consultations with other prominent members of the community, Abdur
Rahman concluded that the majority supported Hazrat Uthman (RZ). He declared
Hazrat Uthman the next caliph. Abdur Rahman was the first to take the bay’at, followed
by Hazrat Ali (RZ), and eventually by the wider Muslim community. This event took place in
Masjid e Nabwi after the morning prayers, where Hazrat Uthman (RZ) was officially
selected as the third Caliph of Islam.
Hazrat Uthman’s title after becoming the caliph was "Khalifat Allah" (Vicegerent of
Allah), and his leadership began on the 4th of Muharram, 24 A.H. (644 A.D.).

Compilation of Quran by Hazrat Usman (R.A)

During Hazrat Uthman’s caliphate, Islam expanded into new regions. Hazrat Huzaifa bin
Yamaan informed Hazrat Uthman that people in various areas, particularly Armenia and
Azerbaijan, were reciting the Qur’an in different dialects. He urged immediate action to
address these discrepancies to prevent division among Muslims.
In response, Hazrat Uthman obtained the copy of the Qur’an prepared by Zaid bin Sabit
from Hazrat Hafsa. He appointed Zaid along with three other knowledgeable Muslims—
Abdur Rehman bin Harris, Abdullah bin Zubair, and Saad bin Aas who produced 5
copies of the Qur’an from the original text within . They were instructed to adhere to the
Quraish dialect in case of any linguistic differences, as the Qur’an was revealed in that
dialect. Hazrat Hafsa’s copy was returned to her after the task was completed.
The Qur’an was recited aloud from start to finish in the Prophet’s (pbuh) mosque using these
copies to eliminate any doubts about potential changes in the text.
These 5 copies were then sent to the capital of each province within the Muslim states, with
directives that future copies be made only from this official text. Hazrat Uthman also ordered
that any copies with differing texts be destroyed by fire. He sent teachers to these regions to
instruct the residents in the correct dialect. Hazrat Uthman is known as Jami-al-Quran,
which signifies that he unified Muslims in their recitation of the Qur’an.

O/N 2014 (22)

(a) What were the main causes of the revolt against ‘Uthman and
what charges were made against him? [10]

Causes of Revolt against Hazrat Usman’s (R.A) Caliphate

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While the first half of Hazrat Usman’s (R.A) caliphate was characterized by peace and
significant Muslim victories, the latter part was plagued by intense civil conflict, ultimately
culminating in his murder.
Hazrat Usman (R.A) was known for his gentle and compassionate disposition, traits that
were exploited by those seeking to foster chaos among the Muslim community. His lack of
strictness, despite possessing solid leadership qualities, allowed malevolent elements to
thrive within the state. Usman occasionally overlooked the shortcomings of his governors
and officials, leading to a situation where his sympathetic approach resulted in provincial
leaders ignoring his instructions.
A significant catalyst for unrest was Abdullah bin Saba, a Yemenite Jew who pretended to
accept Islam. He instigated a campaign against Usman, successfully creating a rift within the
Muslim community by manipulating Ali's name to rally opposition. Rather than acting
decisively, Usman chose to expel Abdullah from Basra, Kufa, and Syria, which only served
to increase Abdullah's influence. This individual then moved to Egypt, where he continued
to incite hostility against Usman, swaying many with his propaganda.
Moreover, there were underlying tensions between the Arabs and non-Arabs in the newly
conquered territories, where local populations still resented their defeat. Upon becoming
caliph, Usman permitted Arabs to acquire land in these regions and settle in new provinces,
escalating hostility between the Arab settlers and the indigenous people.
Additionally, longstanding rivalries among the Quraish tribes, particularly between the
Hashimites and the Umayyads, weakened Usman's authority. This animosity, which existed
prior to Islam, had been suppressed during the times of the Prophet Muhammad (P.B.U.H) and
the first two caliphs. However, it resurfaced during Usman's leadership as the Hashimites
struggled to accept Umayyad dominance. Usman’s inclination towards his own relatives
hindered his ability to garner support from the Quraish, ultimately weakening his position as
caliph.

Challenges during Hazrat Usman’s Caliphate

Allegations Against Hazrat Usman
Hazrat Usman (RZ), initially respected and supported, later faced a series of allegations that
accusation that he practiced nepotism, appointing family members from the Umayyad clan
to influential positions. His relatives Muawiya Ibn Abi Sufyan (originally appointed by
Hazrat Umar) in Syria, Abdullah bin Aamir in Basra, Walid bin Uqba in Kufa, and
Abdullah bin Saad in Egypt were all made governors. Critics saw these appointments as
favoring his clan over others, notably the Hashimites, causing divisions among the tribes.
Hazrat Usman may have intended these appointments to foster loyalty and secure unity
within the empire, but many Muslims believed these posts should go to more diverse or
senior companions.

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Another key criticism was that Hazrat Usman was overly lenient with his governors,
allowing them significant autonomy in provincial administration, unlike Hazrat Umar’s
stricter oversight. This alleged lack of accountability was viewed as weakness, though he
did punish governors when necessary, including disciplining Walid bin Uqba after
complaints arose about his governance.

Additionally, his critics claimed that Hazrat Usman used the Bait ul Maal (public treasury)
unfairly, granting his family members access to wealth. Large sums went to his uncle,
Hakam bin Aas, and one-fifth of the spoils of war to his cousin, Marwan bin Hakam,
sparking accusations of favoritism in the distribution of spoils and state resources. Hazrat
Usman defended these decisions by referencing similar actions taken by previous caliphs,
emphasizing that the allocations were lawful. However, this practice drew disapproval, as
many felt the wealth from conquered lands should benefit the community, not specific
individuals. His decision to cancel stipends for companions like Hazrat Abdullah bin
Masood and Ubbay bin Kaab further alienated some supporters.

Hazrat Usman also faced criticism for ordering the burning of all Quranic texts except for
an official version compiled by Zaid Ibn Sabit, an effort intended to unify Muslims under a
single, authoritative Quran. While his intent was to prevent future discrepancies, detractors
saw it as sacrilegious. Moreover, he extended the Prophet’s mosque, which some claimed
as disrespectful to its original form, although he had the support of senior companions for this
decision.

Additional accusations arose from his adversaries regarding his age and his reliance on
advisors who they believed were misguiding him. Some rebels, led by figures such as
Abdullah bin Saba, attempted to sway support toward Hazrat Ali (RZ), framing him as a
more rightful successor due to his seniority within the Hashimite clan. The uprising gained
traction across key regions like Egypt, Kufa, and Basra, fueled by figures like Mohammad
bin Abu Bakr (RA), who held a personal grudge against Hazrat Usman.

In a climactic confrontation, these rebels gathered and accused Hazrat Usman of amassing
private grazing grounds for his camels and misusing his position. Hazrat Usman responded
with humility, explaining that his camels were for Hajj purposes only and that he had fewer
than when he assumed office. He patiently addressed these charges before prominent
companions of the Prophet (PBUH), and many accepted his explanations. However, despite
his earnest defense and explanations, tensions continued to escalate, leading to a violent
end.

Martyrdom

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As dissatisfaction spread, rebels from Kufa, Basra, and Egypt assembled under the guise of
pilgrimage, later camping outside Medina with the goal of forcing Hazrat Usman to step
down.
Amid the escalating unrest, Hazrat Ali (RZ) intervened as a mediator. Hazrat Usman
explained his position to Hazrat Ali, providing answers that reportedly satisfied him and
other senior companions. Hazrat Ali then persuaded the Caliph to replace the unpopular
Abdullah bin Saad with Mohammad bin Abu Bakr as governor of Egypt. The rebels
agreed to depart but, three days into their journey, intercepted a slave carrying a letter with
Hazrat Usman’s seal. The letter allegedly instructed the governor of Egypt to arrest and
execute the rebel leaders on arrival, sparking outrage. When the rebels returned, Hazrat
Usman denied any involvement, swearing he hadn’t ordered the letter. Yet, their leader,
Abdur Rahman bin Udais, retorted: “If you are a liar, you are not fit to remain as caliph.
In case you are true in your claim, then such a weak caliph should not be left to rule if
he is not able to keep control over his administration and lets anybody write anything
on his behalf.”
Refusing to abdicate, Hazrat Usman declared, “I cannot remove the garment that Allah
has caused me to put on.” He declined to call for military support to avoid bloodshed
among Muslims, a decision which ultimately left him vulnerable. The rebels intensified the
siege on his home, cutting off all supplies of food and water. Hazrat Ali (RZ), Hazrat
Zubair (RZ), Hazrat Talha (RZ), Hazrat Umm-e-Habiba (RZ), and Hazrat Aisha (RZ)
each attempted to bring provisions, while Hazrat Ali’s sons, Hassan and Hussain (RZ),
along with Abdullah, Hazrat Zubair’s son, guarded the entrance. For fifty days, the rebels
maintained the blockade, waiting for an opportunity to strike.

Upon learning that Syrian forces were just 120 kilometers from Medina, the rebels
launched a final assault. They broke into the caliph’s home on a Friday, just as the call to
prayer began. Mohammad ibn Abu Bakr led the rebels, entering Hazrat Usman’s room
where he found him reciting the Quran. When Mohammad grabbed the Caliph’s beard,
Hazrat Usman responded calmly, saying, “O son of my friend, if your father were alive, he
wouldn’t have liked this act of yours.” Shamed, Mohammad withdrew, but his companions
pressed forward, attacking the Caliph as he continued his recitation. The blood of Hazrat
Usman fell upon the verse: “So Allah will suffice you against them. And He is the All
Hearer, All Knower.”
In a final act of bravery, Hazrat Naila, his wife, shielded him, sustaining serious injuries and
losing several fingers. As Hazrat Usman fell, the rebels desecrated his body further, piercing
his shirt repeatedly. His martyrdom marked a tragic end to his leadership on 18 Zilhajj, 35
AH. His funeral was led by Hazrat Jubair, and he was laid to rest in Jannat ul-Baqi,
without a traditional bath or shroud, signifying both the simplicity and solemnity of his final
moments.

Now mix question

(a) Outline the reasons for the unrest against ‘Uthman and write an account of the

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rebellion in Madina that led to his martyrdom. (10)

Marking scheme:
The years 651 to 656 were the years of trouble for the third caliph of Islam. In their answer,
candidates have to give the reasons for the unrest against ‘Uthman. The main charges against
him that could be given are:
• Appointment of relatives and clan members in important posts of government;
• Leniency shown to them in both their personal and professional conduct;
• Burning of the copies of the Qur’an; and
• Spending from the public treasury on his relatives.
Candidates need to develop these charges. Some may well give reasons to say whether they
were justified or not in their discussion, which should be seen as development of the
[Link] also need to write an account of the rebellion in Madina against him that led to
his martyrdom. For the second part of the answer it could be said that three columns of men
left their garrison cities apparently for pilgrimage. Upon reaching Madina they set up camp,
they were armed. The rebels sent their deputations to the three most respected members of
the inner council of Companions still alive. Their reaction followed by what ensued should be
included in the answer. The response should also include the rebels’ return after having their
demand met by ‘Uthman and their return to Madina after intercepting a letter supposedly
from the caliph to the governor of Egypt to put the rebels to death upon their return etc. The
siege of the caliph’s house and the events that led to his martyrdom should all be given in the
answer as well.

Answer

Causes of Unrest and Rebellion against Hazrat Usman

The first half of Hazrat Usman’s caliphate was marked by peace and success, with numerous
Muslim victories. However, between 651 and 656, tensions escalated, leading to a period of
unrest due to several factors:

• Perceived Nepotism in Appointments: A significant allegation against Hazrat Usman

was the appointment of relatives, seen by some as inefficient, to key positions. Although
his intent was to ensure loyalty and stability in the empire, this was perceived as
favoritism by many Muslims, sparking resentment.
• Gentleness and Leniency in Governance: Known for his gentle and compassionate
nature, Hazrat Usman sometimes overlooked mistakes by provincial governors and
officers. This leniency allowed some officials to disregard his orders, leading to
accusations of weak leadership and lack of oversight.
• Standardization of the Quran: In an effort to preserve the original text, Hazrat Usman
collected and burned variant copies of the Quran, circulating an official version prepared
by Zaid Ibn Sabit, now known as the "Uthmanic version." This move, although intended

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to unify the Muslim community around a single text, led to accusations of disrespecting
the Word of Allah.
• Expenditure from Bait ul Maal: Hazrat Usman was accused of using public funds to
support relatives. For instance, his uncle Hakam bin Aas received a significant sum from
the Bait ul Maal, while his cousin Marwan bin Hakam was allocated a fifth of the spoils
from North Africa. Furthermore, instead of distributing campaign spoils among soldiers,
he chose to allocate these funds to his governors.

Events of Revolt (Rebellion in Madina).

In 656 the protesters fulfilled their plans with admirable speed and efficiency. Dissatisfied
groups from Kufa, Basra, and Egypt camped outside Medina under the pretense of
pilgrimage, demanding his resignation. The rebels sent deputations to the three most
respected members of the inner council of the companions Hazrat
Ali , Talha and Zubair however Abdur Rehman bin Awf was no longer alive. At first the
companions rebuked the rebels for coming armed, and uncalled for, to the holy city and
refused to have anything to do with them.

Hazrat Ali (RZ) intervened as a mediator and convinced Hazrat Usman to replace the
unpopular Abdullah bin Saad with Mohammad bin Abu Bakr as the governor of Egypt.
Although the rebels initially agreed to withdraw, they intercepted a slave carrying a letter
with Hazrat Usman’s seal that allegedly instructed the governor to arrest and execute rebel
leaders. This revelation incited outrage, and the rebels returned to Medina.

Hazrat Usman denied knowledge of the letter but refused to step down, stating,
“I cannot remove the garment that Allah has caused me to put on.”

He also declined military assistance to avoid conflict among Muslims, which left him
vulnerable. The rebels laid siege to his home for fifty days, cutting off supplies.
When they learned that Syrian forces were only 120 kilometers away, they launched a final
attack on his home. Hazrat Usman was reciting the Quran when he was confronted by
Mohammad ibn Abu Bakr. Despite his plea for restraint, the rebels attacked, and Hazrat
Usman’s blood fell on the Quran verse:“So Allah will suffice you against them.”

His wife, Hazrat Naila, attempted to protect him, sustaining injuries in the process. Hazrat
Usman was martyred on 18 Zilhajj, 35 AH. His funeral, led by Hazrat Jubair, was marked
by simplicity as he was buried in Jannat ul-Baqi without the traditional bath or shroud.

(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]
Hazrat ‘Umar went about conducting the affairs of the caliphate even though there was a
threat to his life, he did not increase the security around him, nor did he succumb to the
demands of Abu Lulu who threatened his life for not relieving him from paying a tax.

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Similarly Hazrat Usman did not surrender to the rebels even at the cost of his life. Muslims
today should learn from Hazrat ‘Umar’s and Hazrat Usman’s actions and have complete
faith in Allah and believe that only He is the giver and taker of life. Leaders sometimes have
to take unpopular decisions which could cause them difficulty but they must never opt to
take the easy option rather they should do what is right; they must not shy away from their
responsibilities for the sake of personal safety etc. They must not give in to unjust demands
of people and work honestly at whatever they do.
Administration
(a) Give an account of the administration of the caliphate under ‘Uthman.
[10]

Marking scheme:
‘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. He launched a diligent inspection
of accounts, started to overhaul the Diwan salary rolls and asked for the accounts and
provisional surpluses 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. He established a permanent
secretariat for the above task and appointed a salaried ‘Inspector of Markets’, which remained
a key position in future Islamic states. Many other Public works were carried out, e.g.
embankments were constructed to protect the houses in Madina from being swept away by
periodic floods; extension and provision for providing clean water to the population was
undertaken; he purchased land and constructed purposebuilt markets whose rents were used
to feed the poor; land was bought from funds of central treasury for state animals to pasture;
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. He also relaxed the austere measures of living imposed by ‘Umar
and allowed the Arabs to acquire lands in the conquered territories.

Answer
Hazrat Usman ibn Affan (RA) served as the third Caliph of Islam from 644 to 656 CE,
during which his reign was characterized by mercy, generosity, and a notable administration
that earned him the respect and admiration of his people. Upon ascending to the caliphate,
Usman demonstrated his commitment to public welfare by enhancing the annual stipends of
citizens by 100 dirhams, a move that was both popular and significant in fostering goodwill

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among the populace. This initial act of generosity set the tone for his administration and
illustrated his dedication to the welfare of the Islamic community.

Usman faced the formidable challenge of managing a rapidly expanding empire, which
ultimately stretched to an impressive 2,400,000 square kilometers. To enhance the central
government’s influence over garrison cities, he implemented several administrative reforms.
Recognizing the need for improved oversight, he instituted a diligent inspection of financial
accounts and initiated a comprehensive overhaul of the Diwan salary rolls. This included
mandating that all accounts and provisional surpluses be forwarded to the treasury in
Madinah, ensuring transparency and fiscal responsibility within the administration.

Continuing the policies of his predecessor, Hazrat Umar (RA), Usman worked to decentralize
the extensive powers held by provincial governors, who often also commanded military
forces. He introduced a new administrative post dedicated to financial oversight, enabling
dedicated officials to manage tax revenues. This restructuring included establishing a
permanent secretariat for financial matters and appointing an Inspector of Markets, a role
that proved pivotal in future Islamic governance by ensuring fair trade practices and
preventing corruption.

In addition to these reforms, Usman prioritized public welfare through various initiatives. He
oversaw the construction of roads, bridges, and inns, improving connectivity across
provinces. He initiated significant projects such as the construction of 5,000 mosques,
including the extensions to Masjid-al-Haram and Masjid-al-Nabvi, enhancing their
capacity and aesthetic appeal with decorative stones and advanced construction techniques.

Hazrat Usman was particularly proactive in addressing natural disasters; to mitigate flooding
in Madinah, he constructed the Mahroze Dam, redirecting floodwaters and safeguarding the
city. Furthermore, he expanded access to clean water and built purpose-designed markets,
with rental income allocated to support the needy. His administration also facilitated the
construction of stables and guesthouses, providing essential services for travelers,
messengers, and pilgrims.

One of Hazrat Usman's most significant achievements was the establishment of a navy,
marking the first time such a force was organized in the Islamic empire. This naval fleet,
comprising nearly 500 ships, famously defeated the Roman navy during the conquest of
Cyprus, reflecting his strategic foresight in military affairs.

Amidst growing differences in dialects among Quran reciters, Usman played a crucial role in
the compilation of the Holy Quran. He appointed Hazrat Zaid bin Thabit (RA) and a
select group of companions to create a standardized text, ensuring unity and authenticity in
the Islamic community. The resulting authoritative copy was disseminated throughout the
caliphate, while earlier versions were ordered to be burned to maintain coherence in
recitation.

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In conclusion, Hazrat Usman’s caliphate was marked by effective governance, significant

public works, and a commitment to the welfare of the Muslim community. His policies not
only facilitated the growth of the Islamic state but also fostered a sense of unity and shared
identity among Muslims, laying the groundwork for future advancements in the Islamic
world.

(b) In your opinion what was ‘Uthman’s greatest achievement as caliph?

[4]
In my opinion, Hazrat Usman’s greatest achievement as caliph was the compilation and
standardization of the Holy Quran. During his caliphate, discrepancies in Quranic recitation
were becoming increasingly apparent among different regions of the Islamic empire.
Recognizing the urgent need for a unified text, Usman acted decisively to preserve the
Quran's authenticity and maintain consistency in its recitation. He appointed Hazrat Zaid
bin Thabit (RA) and a select group of companions to create an authoritative copy, which
was meticulously compiled. After finalizing the text, Usman ordered the destruction of earlier
versions to eliminate confusion. This monumental effort not only safeguarded the unity of the
Muslim community but also reinforced the Quran's role as the definitive guide for Islamic
life, ensuring that future generations would have access to an accurate and standardized
version of their sacred text.
Expansion
In the first five years of his rule, the Islamic empire experienced significant expansion.
Between 644 and 649 A.D., various territories joined the Islamic empire, primarily through
the routes of the Byzantine and Persian empires. In Alexandria, a large population pledged
allegiance to the Muslims while still being loyal to the Byzantine government. Following
the death of Hazrat Umar (RZ) and the removal of Hazrat Amr bin Al A’as, the
Byzantines gained confidence and dispatched a substantial force to Alexandria with the aim
of capturing Egypt. Upon receiving a delegation from Egypt suggesting the appointment of
Hazrat Amr bin Al A’as, Hazrat Uthman (RZ) urged him to assume control of Egypt.
In 644 A.D., Hazrat Amr (RZ) confronted Roman forces at Naqyus, located between Fustat
and Alexandria. Despite casualties on both sides, the Muslims emerged victorious in the
overall battle. Subsequently, they pursued the Byzantines and besieged Alexandria, which
they soon captured. After reorganizing Alexandria, Hazrat Amr bin Al A’as (RZ) returned
to Fustat, but was later replaced by Hazrat Abdullah (RZ). He launched a raid to the west,
resulting in substantial spoils. Following this, Hazrat Abdullah bin Saad (RZ) sought
permission to campaign in North Africa, which had declared independence under King
Gregory.
In 647 A.D., Muslim forces under Hazrat Abdullah bin Saad (RZ) advanced to Tripoli,
successfully besieging the city. After capturing Tripoli, the Muslim army of 30,000 marched
toward Subetula, the capital of Gregory. Despite being outnumbered, Muslims engaged

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Gregory’s forces in battle. After a few days, they discovered a secret path to Gregory's camp,
leading to his assassination and a decisive victory over his army, thereby securing North
Africa by the end of 647 A.D.

EXPANSION TO SYRIA, ARMENIA, AZERBAIJAN, KHURASAN

As the Byzantines planned an attack on Alexandria, they simultaneously intended to invade
Syria to reclaim lost territories from Hazrat Umar (RZ)’s caliphate. Hazrat Muawiya
(RZ), commanding only 10,000 troops, requested reinforcements, leading to assistance from
Kufa as ordered by the caliph. In a pivotal battle, Habib bin Maslama led the Muslim forces
and successfully killed the Byzantine commander, securing a significant victory.
Following this success, Habib was tasked with penetrating Armenia to suppress a revolt. He
occupied Tiflis and advanced to the Black Sea, effectively reconquering all of Armenia.
During Hazrat Umar (RZ)'s caliphate, Azerbaijan had also been captured but faced revolts.
To address this, Hazrat Uthman (RZ) included Azerbaijan in the command of Kufa,
appointing Walid bin Uqba as governor. However, the local populace revolted again after
the governor's withdrawal. Hazrat Uthman (RZ) instructed Walid to launch a military
campaign, which successfully re-conquered Azerbaijan.
In 644 A.D., after Hazrat Umar (RZ)'s death, the Persian emperor Yezdagird attempted to
revolt against Muslims. Hazrat Uthman (RZ) promptly suppressed this uprising and
reestablished treaties with the Persians. Following Yezdagird’s death, the caliph ordered a
military advance into Persian provinces, leading to the capture of various towns, including
Fars, Seestan, Khurasan, Khawarzain, and Balkh. Abdullah returned to Madinah with
immense riches and 40,000 captives, while Ahnaf bin Qais, Rabia bin Zaid, and Majarah
bin Masud led further conquests.
Within three years of Hazrat Uthman (RZ)’s caliphate, Muslim armies reached as far as
Herat, Kabul, and Ghazna, while also pushing into Tabaristan and Azerbaijan.

SYRIA-NAVAL COMBATS
During Hazrat Umar (RZ)'s reign, Hazrat Muawiya (RZ) requested permission to engage
in naval warfare against the Byzantines, but it was denied after consulting Hazrat Amr bin
Al A’as (RZ). However, upon becoming caliph, Hazrat Uthman (RZ) lifted these
restrictions and allowed Hazrat Muawiya to invade the island of Cyprus.
In 649 A.D., Muslims launched a naval operation to capture Cyprus with minimal resistance
due to the small Byzantine presence, marking the first naval victory for the Muslims. That
same year, they also captured Rhodes. These successes enabled Hazrat Abdullah bin Saad
(RZ) to strengthen the navy, leading to further victories. The first significant clash between
the Byzantine and Egyptian navies occurred in 651 A.D., resulting in a heavy defeat for the
Byzantines.
Three years later, the Byzantines returned with 500 vessels against the Egyptian navy's 200.
In an intense battle known as the Battle of the Masts, the two fleets engaged closely,

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culminating in a fierce hand-to-hand combat, where Muslims triumphed and seized

considerable loot. This battle marked a significant turning point in Islamic history,
establishing Muslim supremacy on both land and sea.

Both expansion and administration Question Together

a. Write an account of ‘Uthman’s administration and military
achievements during his caliphate. [10]
In the first five years of Hazrat Usman ibn Affan (RA)'s caliphate (644-656 CE), the
Islamic empire experienced notable territorial expansion, particularly between 644 and 649
A.D. Various regions joined the empire primarily through connections with the Byzantine
and Persian empires. In Alexandria, many residents pledged allegiance to the Muslims
while remaining loyal to the Byzantine government. Following the death of Hazrat Umar
(RZ) and the dismissal of Hazrat Amr bin Al A’as, the Byzantines regained confidence and
sent a considerable force to Alexandria with the intent to capture Egypt. In response to a
delegation from Egypt suggesting the appointment of Hazrat Amr, Hazrat Uthman (RZ)
encouraged him to take command of Egypt.
In 644 A.D., Hazrat Amr (RZ) engaged Roman forces at Naqyus, which is situated between
Fustat and Alexandria. Despite casualties on both sides, the Muslims emerged victorious,
subsequently besieging and capturing Alexandria. After reorganizing the city, Hazrat Amr
returned to Fustat but was later replaced by Hazrat Abdullah (RZ), who led a successful
raid to the west. Following this, Hazrat Abdullah bin Saad (RZ) sought permission to
campaign in North Africa, which had declared independence under King Gregory.
In 647 A.D., Muslim forces, under Hazrat Abdullah bin Saad (RZ), besieged Tripoli and
then moved towards Subetula, Gregory's capital. Despite being outnumbered, the Muslims
engaged Gregory’s forces, eventually discovering a secret path that led to Gregory's
assassination, securing a decisive victory and control over North Africa.
Simultaneously, as the Byzantines planned an attack on Alexandria, they aimed to reclaim
lost territories in Syria. Muawiya (RZ), commanding only 10,000 troops, requested
reinforcements, leading to assistance from Kufa. In a pivotal battle, Habib bin Maslama
killed the Byzantine commander, securing a significant victory. Following this, he was tasked
with suppressing a revolt in Armenia, successfully reconquering the region.
Hazrat Uthman (RZ) implemented administrative reforms to manage the vast empire, which
spanned approximately 2,400,000 square kilometers. He enhanced central government
oversight by inspecting financial accounts and restructuring the Diwan salary rolls, ensuring
transparency and fiscal responsibility. He also decentralized powers held by provincial
governors and established a permanent secretariat for financial matters, crucial for preventing
corruption.

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Usman prioritized public welfare through various initiatives, overseeing infrastructure

projects like roads, bridges, and 5,000 mosques, enhancing their capacity and aesthetic
appeal. He constructed the Mahroze Dam to mitigate flooding in Madinah and expanded
access to clean water, supporting the needy through market rentals.
One of Hazrat Usman's notable achievements was the establishment of a navy, leading to
victory against the Roman navy during the conquest of Cyprus. He also played a crucial role
in the compilation of the Holy Quran, appointing Hazrat Zaid bin Thabit (RA) and others
to standardize the text, ensuring unity within the Islamic community.
In summary, Hazrat Usman’s caliphate was marked by effective governance, significant
public works, and a commitment to the welfare of the Muslim community. His policies
facilitated the growth of the Islamic state and fostered a sense of unity among Muslims,
laying a solid foundation for future advancements in the Islamic world.

b. In your opinion what was ‘Uthman’s greatest act as caliph? Give reasons
to support your answer. [4]

Major Events
M/J 2010

What major events took place during the caliphate of Uthman? [10]
Hazrat Usman ascended to the caliphate in 24 AH/644 AD, chosen by a council of six
individuals (Shura) established by Hazrat Umar during his final moments. He adopted a
shorter title, Khalifat Allah, while continuing many of Hazrat Umar’s policies, particularly
the expansion of Islamic rule. Under his leadership, the Islamic empire grew significantly,
encompassing territories such as Persia, Armenia, North Africa, and parts of the Eastern
Mediterranean. By the end of his 12-year caliphate, the Islamic state extended from
Morocco to Kabul.
To ensure loyalty and unity within the empire, Hazrat Usman appointed close relatives as
governors of many newly acquired provinces. His predecessor, Hazrat Umar, had already
appointed his nephew, Muawiya Ibn Abi Sufiyan, as governor of Syria, but Usman granted
him control over additional territories. Other relatives, including Abdullah bin Aamir,
Walid bin Uqba, and Abdullah bin Saad, were appointed governors of Basra, Kufa in
Southern Iraq, and Egypt, respectively. This nepotism led many Muslims to perceive that
Usman was unfairly favoring his family.
As Hazrat Usman’s caliphate progressed, criticism of his governance intensified. His decision
to allocate wealth from military campaigns to governors instead of distributing it among the

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soldiers led to accusations of favoritism towards his family. His actions were perceived as
prioritizing state administration over the fighters, even though he may have intended to
enhance the state's financial management. Additionally, when he ordered the burning of false
copies of the Quran and circulated the official version prepared by Zaid Ibn Sabit—now
known as the “Uthmanic version”—he faced condemnation for allegedly destroying the
Word of Allah, despite his intention to preserve the correct text.
Some Muslims believed that Usman was surrounded by individuals offering poor advice,
exploiting his age and perceived weaknesses. Nevertheless, he maintained the administrative
reforms initiated by Hazrat Umar, such as the Majlis-e-Shura and public complaint sessions
held after Friday prayers. Usman also relaxed certain restrictions, allowing Arabs to purchase
or exchange land outside Arabia, and he constructed the Adam water supply system. He was
responsible for building a naval fleet of 500 ships to confront the Greeks and increased
salaries and allowances by up to 25%.
Discontent regarding Hazrat Usman’s policies and governance grew after six years of his
rule, culminating in uprisings in Iraq, Kufa, and Egypt. In 35 AH/656 AD, troops from
these provinces marched on Medina to confront the caliph. The Egyptian contingent arrived
first and besieged Hazrat Usman in his home. Although he initially agreed to their demands,
they later felt deceived and returned for a second siege.
This prolonged siege saw some prominent Muslims attempt to aid Hazrat Usman, but he
refused their assistance. Eventually, the Egyptian forces, led by Mohammad, the son of
Hazrat Abu Bakr, stormed his residence and murdered the Caliph. Accounts suggest that he
was reading the Quran at the time, with his blood staining its pages, while his wife Naila was
injured trying to defend him. His family secretly buried his body following the tragic events.

Hazrat Ali
Election
Following the assassination of Hazrat Usman, Madinah fell into a state of confusion and
anarchy due to the absence of a government. After four days, the rebels decided that it was
imperative to elect a new Khalifa before returning to their homes. However, there was
significant division among the rebels regarding the choice of leadership. One faction
supported Hazrat Ali, another favored Talha, and a third group wanted Zubair.
The Egyptians and several notable companions of the Prophet Muhammad (PBUH) urged
Hazrat Ali to accept the position of Khalifa, but he initially declined the offer. The rebels
then extended the Khilafat to Talha and Zubair, both of whom also refused. The situation
grew more complicated when the rebels turned to the Ansars, asking them to select a Khalifa
from among themselves. The Ansars rejected this suggestion, asserting that, in the presence
of Hazrat Ali, no one else was worthy of the position.

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With a deadlock established over the election, the rebels issued an ultimatum, demanding a
Khalifa be chosen within twenty-four hours, or they would take drastic measures. To
facilitate a resolution, all Muslims convened in the Prophet’s mosque. The leader of the
Egyptians stated that the new Khalifa should be learned, brave, pious, and closely
associated with the Prophet (PBUH). He pointed out that Hazrat Ali uniquely met these
criteria.
Subsequently, the people of Madinah successfully persuaded Hazrat Ali to accept the
Khalifat. Talha, Zubair, and several others pledged their Bayyat (oath of allegiance) to
Hazrat
Ali. On the 25th of Zil Hajj 35 A.H. (656 AD), a formal Bayyat was conducted at the
Prophet's mosque, marking Hazrat Ali’s ascension as the fourth Khalifa of Islam.
This period was pivotal in Islamic history, as it signaled the beginning of a new leadership era
marked by significant challenges, including internal dissent and conflicts. Hazrat Ali's
caliphate faced immediate trials, including the First Fitna, which would test the unity and
resilience of the Muslim community.

Battle of Camal
(a) Give a detailed account of the following events: the opposition faced by
‘Ali when he became caliph and the Battle of Camel . [10]

M/J 2016, O/N 2021

(a) Write an account of the events that resulted from the opposition of
Talha and Zubayr to‘Ali.[10]

Marking scheme:
Candidates need to write about the fierce opposition faced by ‘Ali on becoming caliph by
Hazrat Aisha who was joined by Talha and Zubayr. How he was accused of manipulating the
political strife that led to the martyrdom of ‘Uthman. The fact that he was a reluctant
arbitrator and other details related to his contribution in resolving the crisis between ‘Uthman
and the rebels were [Link] the above a detailed account of the Battle of Camel
should be written about e.g. the number of men on either side, how a tentative peace treaty
was brokered but broken by the mischief makers etc. The mark is not divided between the
two parts and the answer should be read as a whole.

Answer
After Hazrat Ali (RZ) was elected as caliph, he did not immediately pursue the assassins of

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Hazrat Uthman (RZ). Despite the rebels returning home, Medina remained turbulent. The
Umayyads, gaining power in Syria, called for revenge for Uthman’s murder, a sentiment
echoed in Mecca and Medina, where residents demanded swift justice.
Recognizing the broader political landscape and understanding that Uthman’s assassination
involved more than just a handful of conspirators, Hazrat Ali prioritized restoring peace and
unity within the Muslim Ummah over immediate retribution. He believed that reuniting the
dispersed Muslim community was essential before addressing the issue of the assassins.
However, discontent with Hazrat Ali’s leadership grew, especially from Hazrat Talha (RZ)
and Hazrat Zubair (RZ), who felt dissatisfied with his approach. They reached out to
Hazrat Aisha (RZ), who was grieving Uthman’s death. Together, they organized an army,
urging Aisha to accompany them as a symbolic figure.

Military Campaigns and Battles

In 35 A.H., an army of 15,000 soldiers, led by Hazrat Aisha, marched towards Basra. Upon
their arrival, they executed 600 rebels and expelled the governor, Usman bin Hanif.
Meanwhile, Hazrat Ali was preparing to confront Hazrat Muawiya (RZ) in Damascus but
had to redirect his forces to address the uprising in Basra. Initially, he had only 700 men, so
he sent his elder son, Hazrat Hasan (RZ), to seek reinforcements from Kufa, which
provided him with around 10,000 additional troops.
As tensions mounted, many companions of the Prophet (PBUH) hesitated to take sides due to
the confusing situation. Before the battle, Hazrat Ali called upon Hazrat Talha and Hazrat
Zubair, reminding them of their close relationship with the Prophet (PBUH) and the latter’s
prediction that they would one day unjustly fight against him. Moved by this, both Talha
and Zubair decided to withdraw from the conflict.
Desiring to avoid bloodshed, negotiations commenced, and Hazrat Ali assured Hazrat Aisha
of his intent to punish the murderers once evidence was gathered. However, some rebels,
intent on creating discord, attacked both camps at night, igniting the battle.
During the fighting, Hazrat Ali and Hazrat Zubair urged their followers not to kill fellow
believers, chanting, "Do not kill; a believer must not assassinate a believer." Tragically,
Hazrat Zubair was treacherously killed by Aim bin Jurmuz, and Hazrat Talha was fatally
wounded during the retreat.
In a dramatic turn of events, Hazrat Aisha took to a camel to try to halt the fighting. Despite
her hopes of being listened to due to her status, this only exacerbated tensions. Recognizing
that the ongoing conflict would persist as long as the camel remained upright, Hazrat Ali
ordered Mohammad bin Abu Bakr and Abdullah bin Badeel to attack the camel's legs.
Once the camel was incapacitated, Hazrat Aisha was brought down safely, and the fighting
ceased, leading to the battle being known as the Battle of the Camel.

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This battle marked the first civil war among Muslims, with approximately 10,000
combatants slain. When hostilities ended, Hazrat Ali led the funeral prayers for the
deceased—1,070 from his side and around 9,000 from Aisha’s side. Hazrat Aisha withdrew
from politics afterward and returned to Medina under the escort of her brother, Mohammad
bin Abu Bakr (RZ).
The aftermath of this battle further weakened Hazrat Ali’s position and deepened divisions
within the Muslim community. Following the conflict, the capital of the Muslim Empire
shifted to Kufa. Additionally, the murderer of Hazrat Zubair, Amr bin Jurmuz, audaciously
sought a reward from Hazrat Ali for his actions. In response, Hazrat Ali expressed his
contempt, reminding him of the sword that had once protected the Prophet (PBUH). As a
result of the Battle of the Camel, Hazrat Ali’s authority as caliph was recognized in every
province except Syria.

(b) In your opinion what was the greatest threat faced by ‘Ali during his
caliphate? [4]
The greatest threat faced by Hazrat Ali during his caliphate was the division within the
Muslim community, which culminated in civil strife and battles among Muslims. The
assassination of Hazrat Uthman and subsequent demands for vengeance created deep-seated
animosities. Hazrat Ali’s reluctance to immediately punish Uthman’s assassins led to unrest
and rebellion, particularly from prominent figures like Hazrat Aisha, Talha, and Zubair. Their
mobilization against him, marked by the Battle of the Camel, illustrated how political discord
could fracture the unity of the Ummah. Ali's efforts to negotiate peace were continuously
undermined by opportunistic factions, making it challenging for him to establish stability.
This internal conflict not only weakened his position but also set a precedent for future
divisions in the Islamic community.

Battle of Siffin
(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]
After Hazrat Ali (R.A) was elected as caliph, he removed Muawiya (R.A) from his position
as the governor of Syria. However, Muawiya refused to relinquish his office and, under his
influence, no one in Syria swore allegiance to Ali. To undermine Ali's authority, Muawiya
initiated a campaign to incite public sentiment against him. He raised cries for revenge for
the blood of Hazrat Usman (R.A) and displayed blood-stained garments of Usman as well

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as the severed fingers of Usman’s wife, Naila, in the mosque at Damascus. Muawiya
accused Ali of being an accomplice in Usman's murder, claiming that Ali's election was
illegitimate as it had occurred under pressure from the rebels who assassinated the third
caliph. Following the deaths of Talha and Zubair in the Battle of Camel, Muawiya
presented them as martyrs who had laid down their lives seeking revenge for Usman. He also
criticized Ali for the alleged mistreatment of Hazrat Aisha. This propaganda won over
public opinion not only in Syria but also in Iraq and Iran, significantly strengthening
Muawiya's position against Ali within a year of Ali's election.
In an effort to prevent civil strife, Ali wrote to Muawiya, urging him to recognize the
authority granted by the followers of Abu Bakr, Umar, and Usman. He warned that failing
to do so would lead to conflict. However, Muawiya replied, demanding that Ali first hand
over Usman’s assassins before any further negotiations could take place. As the prospect of
war became unavoidable, both sides prepared for battle. Ali mustered an army of 80,000 to
90,000 troops, while Muawiya gathered around 50,000.
The two armies met at Siffin, located on the banks of the Euphrates, with both sides facing
each other for several months, engaging in occasional skirmishes without a decisive battle.
Ali sent envoys like Bashr bin Amr and Saeed bin Qais to offer peace, but negotiations
broke down over Muawiya's demand for the punishment of Usman's assassins. On the
evening of the last day of Muharram, Ali ordered his troops to attack the Syrian forces. He
emphasized that no one should be harmed if they fled the battlefield and that women and the
elderly should be secure.
The battle progressed with significant command on both sides: the first day saw Ushtar
leading Ali’s battalion, while Habib bin Muslimah commanded the Syrian forces. On the
second day, Hashim bin Utbah led Ali's troops against Abul Awar Salama from the Syrian
side. The third day saw Ammar bin Yasir fighting for Ali, while Amr bin Aas led the
Syrians. Notably, Ammar was martyred, which Ali’s supporters viewed as validation of their
stance since the Prophet Muhammad (PBUH) had predicted that Ammar would be killed
by rebels.
On the eighth day of battle, the entire armies clashed. Reports indicate that Ali visited
Muawiya's camp, challenging him to settle their differences through combat rather than
bloodshed, proposing that the victor be recognized as caliph. Muawiya refused this direct
challenge due to Ali’s reputation as a formidable warrior. As Ali's army gained the upper
hand, Muawiya's troops began to retreat. To counteract the potential for defeat, Muawiya,
advised by Amr bin Aas, ordered his soldiers to attach Qurans to their lances, declaring,
‘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 [Link] appeal caused
dissent among Ali's ranks, with many officers refusing to fight further.

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With hostilities at a standstill, both parties agreed to arbitration to resolve their dispute. Abu
Musa Ashari represented Ali, while Amr bin Aas represented Muawiya. Despite Ali's initial
preference to appoint Hazrat Abdullah bin Abbas, his Kufan soldiers insisted on Abu
Musa. The arbitrators convened in Dumat al Jandal with 400 followers. It was agreed that if
both arbitrators concluded that Usman had acted against Divine law, his killing would be
justified and his assassins unpunished. Conversely, if they found that Usman had acted in
accordance with Divine law, his killers would be deemed criminals, justifying Muawiya's
demands for punishment.
Initially, the two arbitrators privately agreed that Usman had been killed unjustly, but when
they publicly announced their decision, a split occurred. Abu Musa Ashari stood by the initial
agreement, while Amr bin Aas shifted his stance, asserting that Ali should step down and
Muawiya be confirmed as caliph. This public declaration did not resolve the conflict, and Ali
remained regarded as caliph by his followers, although his position weakened elsewhere.
A treaty was eventually established between Ali and Muawiya, but it proved short-lived, with
both parties continuing to engage in minor conflicts until the martyrdom of Hazrat Ali
(R.A). The Battle of Siffin profoundly impacted the unity and character of the Muslim
community, leading to the emergence of the first sect within Islam, known as the Kharijites.

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

Arbitration and Emergence of Kharajites

(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.

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.

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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.

Kharijites: 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 [Link] 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.

Answer
After Hazrat Ali (R.A.) was elected caliph, he removed Hazrat Muawiya (R.A.) as
governor of Syria, but Muawiya refused to step down, preventing allegiance to Ali in Syria.
He started calling for revenge for Hazrat Usman (R.A.). He gained support across Syria,
Iraq, and Iran through his [Link] urged Muawiya to recognize his authority,
warning that refusal would lead to conflict.. As war became imminent, both sides prepared
for battle: Ali gathered 80,000 to 90,000 troops, while Muawiya mustered around
50,[Link] two armies faced each other at Siffin for several months, engaging in minor
skirmishes. Despite Ali’s peace efforts, negotiations broke down over Muawiya's insistence
on punishing Usman’s assassins. On the last day of Muharram, Ali ordered an attack,
ensuring the safety of fleeing soldiers and [Link] the battle, key commanders led
the forces: Ushtar, Hashim bin Utbah, and Ammar bin Yasir fought for Ali, with
Ammar’s martyrdom seen as validation of Ali’s cause, given the Prophet Muhammad
(PBUH)'s prophecy about [Link] the eighth day, Ali challenged Muawiya to settle their
differences through combat, but Muawiya declined. As Ali's forces gained an advantage,
Muawiya raised Qurans on their lances, declaring “Let the word of Allah decide between
us,” causing dissent among Ali’s [Link] hostilities stalled, both parties agreed to
arbitration, appointing Abu Musa Ashari for Ali and Amr bin Aas for Muawiya. Although

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Ali preferred Hazrat Abdullah bin Abbas, his soldiers insisted on Abu Musa. The
arbitrators convened in Dumat al Jandal with 400 followers, marking a pivotal moment in
the conflict.

Emergence of the Kharijites

The Kharijites—literally meaning "separatists" or "those who leave"—were initially
participants in the revolt against Usman and had roles in his assassination. When
Muawiya demanded revenge for Usman’s death, they allied with Ali, fighting alongside
him in the Battles of Camel and Siffin. However, when Muawiya’s forces called for a
ceasefire at Siffin, these Kharijites, though close to victory, pressed Ali to accept the
ceasefire, forcing him to halt hostilities.
They believed in establishing a “Kingdom of Allah” on earth and held a rigid view of faith,
declaring themselves the only true believers, with the right to punish those they deemed
nonbelievers. For them, only Abu Bakr and Umar were lawful caliphs, dismissing others
as illegitimate. After the arbitration, many of Ali’s supporters, especially radical ones from
Kufa, separated and joined others from Basra, forming what would be known as the
Kharijis. They vehemently opposed arbitration, declaring, “No judgment but Allah’s”
and dismissed any human-mediated decisions. Although Ali treated them with tolerance
and reminded them of his earlier efforts to fight the Syrians, most Kharijites withdrew from
the battlefield to their homes.

Arbitration
Following the battle, arbitrators were appointed to settle the conflict. The Kufans selected
Abu Musa Ashari as their representative. Although Ali believed Abu Musa to be neutral,
he reluctantly agreed. On Muawiya’s side, Amr ibn al-Aas, a skilled commander who had
secured Muawiya’s promise for Egypt’s governorship, represented their [Link]
truce agreement stipulated that both sides adhere to Allah’s word. This was a significant
setback for Ali, who had led his forces as Commander of the Faithful, yet now found
himself unable to declare a victory. Instead, his troops returned not as victors, but as
though they were simply participants in a civil conflict.
During the arbitration’s conclusion, both arbitrators initially agreed that both Ali and
Muawiya should step down. However, when the decision was publicly announced, Amr
changed his stance, declaring Ali should step down while Muawiya should retain his
position. This failure of arbitration greatly angered the Kharijites, who felt betrayed.
Breaking away from Ali’s leadership, they established a new community at Nahrawan,
marking the birth of the Kharijite sect.

(b) What in your opinion was the most serious consequence of the outcome
of the arbitration during the rest of ‘Ali’s reign? [4]

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the failure of the arbitration led to a weakening of ‘Ali’s position as the caliph of the
[Link] the the failure of arbitration, a series of events unrolled e.g. ‘Ali was
preparing to fight the Syrians but before that 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 [Link] fall of Egypt led to frequent rebellions throughout
the Islamic state and a state of turmoil and anarchy [Link] on the other hand
Mu’awiya’s strengthened which led to the empire being divided between ‘Ali and Mu’awiya.

Battle of Nehrawan
O/N 2023 [22]
a. Give an account of why the Battle of Nahrawan was fought, its main
events and the fall of Egypt. [10]

Battle of Nahrawan
Following the arbitration process after the Battle of Siffin, a faction of radical supporters of
Hazrat Ali (R.A.) from Kufa withdrew from his camp, aligning themselves with
similarminded individuals from Basra. This group came to be known as the Kharijis
(meaning "seceders" or "those who separate"). They vehemently opposed the concept of
arbitration, advocating for the principle of “No judgement but Allah’s.” Ali treated them
with understanding, reminding them of his prior attempts to unite his forces for a decisive
battle. However, their desire to support the Syrians hindered his leadership. Most Kharijis left
the battlefield and returned home, disillusioned by what they perceived as a compromise of
Islamic principles. This discord echoed the Prophet Muhammad’s (P.B.U.H) proclamation
at Ghadir Khumm, where he called on his followers to be allies of Ali and enemies of his
adversaries, emphasizing the importance of loyalty among the Muslim community.
By March 658, Hazrat Ali (R.A.) resolved to once again rally the armies of Kufa and Basra
to address Muawiya’s usurpation of power, which threatened the unity of the Islamic state.
He successfully convinced a portion of the Kharijis—approximately half of the 4,000—to
rejoin his ranks; these were the more moderate members who believed in the necessity of
unifying against common enemies. However, the remaining hardliners became increasingly
militant, launching raids against those who opposed their views, even attacking fellow
Muslims. Hazrat Ali recognized the urgent need to confront this faction before addressing
Muawiya's threat. In mid-May (though some accounts suggest July), the two armies clashed
at Nahrawan, located near modern-day Baghdad. Hazrat Ali’s forces vastly outnumbered the
Kharijis, who fought fiercely, chanting “Paradise” as they fell. The loss of many renowned
fighters from the earlier battles of Camel and Siffin—including notable companions of the
Prophet—significantly diminished morale in Ali’s army. After the battle, his troops insisted
on returning to their garrison cities before considering an invasion of Syria. Faced with a
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lack of enthusiasm for further campaigns, Hazrat Ali ultimately had to abandon any offensive
plans for that year, marking a setback in his efforts to consolidate power.

Fall of Egypt
Egypt was initially conquered from the Byzantines in 640 during Umar's caliphate, led by
Amr ibn al-‘Aas. During Ali’s rule, Muhammad ibn Abu Bakr was appointed as the
governor of Egypt. Capitalizing on Ali’s army's reluctance to confront him following the
Battle of Nahrawan, Muawiya ordered Amr to attack Egypt. Commanding an army of 6,000
men, Amr advanced into Egypt. Muhammad ibn Abu Bakr opted for an early engagement but
suffered a severe defeat and was killed in battle. With his victory, Amr re-entered Fustat and
reclaimed his position as governor.

(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]

Answer
(i) Change of Governors and Its Reasons

Upon becoming caliph, Hazrat Ali felt it essential to replace the governors appointed by
Hazrat Usman for the welfare of the Islamic state. Despite warnings from many friends
against this decision, he proceeded to appoint several new governors: Suhail bin Hanif for
Syria, Sa’ad bin Ubadah for Egypt, Ummara bin Shahab for Kufa, Usman bin Hanif for
Basra, and Abdullah bin Abbas for Yemen. The reasons for these changes were significant:

1. Allegations Against Usman: One of the primary accusations against Usman was his
appointment of inefficient relatives to key positions. Whether this allegation was
justified remains a subject of debate.

2. Support from Ali's Electors: The individuals who elected Ali were adversaries of
Usman and demanded immediate changes in governance, a request Ali could not ignore.

3. Establishing Authority: Ali believed it was crucial to replace Usman's relatives to

solidify his authority as caliph within the Islamic state.

4. Preventing Retribution: By changing Usman's relatives, Ali aimed to prevent potential

revenge-seeking, which could lead to chaos and instability within the empire.

(ii) Effects of Change of Governors

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The implementation of this policy led to significant resistance. Muawiya refused to

acknowledge Ali as caliph and did not relinquish his governorship. He also accused Ali of
being complicit in Usman's murder, which fueled unrest and the emergence of various
factions. This dissent even affected Ali’s close supporters; Talha and Zubair, who initially
backed Ali, began to oppose him. Furthermore, Hazrat Aisha, the widow of the Prophet
Muhammad (PBUH), denounced Ali from Makkah. Alongside Talha and Zubair, she
demanded justice for Usman's murderers and, with a few hundred supporters, traveled to Iraq
in search of allies.
Ali was compelled to pursue them, and the two sides met near Basra to attempt a peaceful
resolution. However, tensions escalated, leading to the Battle of the Camel in 656 AD,
sparked by extremist elements on both sides. This conflict resulted in the deaths of Talha and
Zubair, and after her defeat, Hazrat Aisha was escorted back to Medina as a dignified figure.
Following these events, Hazrat Ali relocated his headquarters to Kufa, where he had stronger
support. The tensions between Ali and Muawiya reached a peak when Muawiya insisted that
Usman had been unjustly killed and demanded the punishment of his murderers. The two
forces ultimately clashed at Siffin in 37 AH/657 AD. After several days of indecisive
fighting, when Muawiya's side appeared to be losing, he was advised to affix Qurans to their
lances, signaling that the conflict should be resolved through divine consultation rather than
battle.
Ali reluctantly agreed to this truce, and both sides arranged for an arbitrator: Abu Musa
alAshari represented Ali, while Amr Ibn al-Aas represented Muawiya. The agreement
stipulated that if both arbitrators concluded that Usman had acted against Divine Law, his
assassination would be deemed just, and his killers would go unpunished. Conversely, if
Usman was found to have acted in accordance with the law, his assassins would be classified
as criminals, legitimizing Muawiya's call for 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 [Link] Siffin he wanted to carry on the
battle, but he was let down by a large number of his [Link] divine powers succeed
again evil a person emerges as virtues and blessed.

Martyrdom
In 660 AD, a significant event unfolded known as the Year of Two Oaths. During this time,
a Muslim army from the Syrian garrison traversed the Arabian Peninsula, coercing the

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residents of Makkah, Madina, and the people of Yemen to pledge allegiance to Muawiya
under threat of violence. Shortly thereafter, the troops from the Kufa garrison made a
counter-march. Although they could not intercept Muawiya’s forces, they facilitated another
oath of loyalty to the rightful Caliph, Hazrat Ali (R.A). This led to a division within the
Islamic state, with Muawiya asserting control over Syria, Egypt, and Palestine, while Hazrat
Ali governed Iraq, Arabia, Persia, and Central [Link] enforcement of these two oaths
generated considerable disgust among many believers, triggering a strong backlash from
three Kharijis. After the Hajj that year, they gathered and pledged to take action against the
situation. Abd al-Rahman ibn 'Amr ibn Muljam, a Kharijite from Egypt, was tasked with
assassinating Hazrat Ali to avenge the deaths of Kharijite leaders during the Battle of
Nahrawan.
On Friday, 19 Ramadan, in 40 AH (661 AD), Hazrat Ali entered the mosque in Kufa for the
morning prayer. Ibn Muljam attacked him with a poisoned sword, striking him on the
"crown of his head." Although Ibn Muljam fled and was momentarily apprehended near the
gates of Kinda by 'Uwaymir, he ultimately escaped into the crowd. Later, he was captured
by Mughlra ibn [Link] Ali instructed that if he succumbed to his injuries, Ibn
Muljam should be executed Qisas (retribution). Hazrat Ali passed away two days later, on
21 Ramadan 661 AD, at the age of 62 or 63. Following Ali's wishes, Ibn Muljam was
executed by Hasan ibn Ali. Hazrat Ali was interred in Najaf, Iraq.

Main Events
M/J 2009

(a) Describe the main events of the caliphate of ‘Ali. [10]

O/N 2013

(a) What were the consequences of ‘Uthman’s murder? [10]

M/J 2014
(a) ‘Ali’s caliphate was riddled with problems. Describe what these
problems were. [10]
After Hazrat Usman’s assassination, the Egyptians and several prominent Companions of
the Holy Prophet (PBUH) urged Hazrat Ali to accept the position of caliph, but he initially
refused. Eventually, the people of Madinah convinced him to take on the Khilafat. On the
25th of Zil Haj 35 AH (656 AD), Talha, Zubair, and others performed the Bayyat (oath of
allegiance) at Hazrat Ali's hand, officially making him the fourth Khalifa of Islam. This
election, however, was supported by Usman’s adversaries, leading to divisions within the

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Muslim community into three groups: supporters of Ali, the Umayyads, and the Quraish,
who aimed to restore the caliphates of Abu Bakr and Umar.
To address the concerns of Usman’s opponents, Hazrat Ali quickly implemented measures
such as replacing Usman’s governors with his supporters and redistributing wealth that had
been reserved by Hazrat Umar and Usman. His inaction regarding Usman’s murderers
sparked significant backlash. Hazrat Aisha, the Prophet’s widow, denounced him from
Makkah, and along with Talha and Zubair, they demanded justice for Usman’s murderers.
They set out for Iraq with a few hundred supporters, prompting Hazrat Ali to pursue them.
The two factions met near Basra in an attempt to negotiate peacefully, but extremists on both
sides incited conflict, escalating into the Battle of the Camel in 656 AD. In this battle, Talha
and Zubair were killed, and after suffering defeat, Hazrat Aisha was escorted back to
Madinah, receiving the honor due to the wife of the Prophet Muhammad (PBUH). Following
this, Hazrat Ali relocated his headquarters to Kufa, where his support was strongest.
Hazrat Ali’s tensions with Muawiya escalated as Muawiya insisted that Usman had been
unjustly killed and demanded punishment for his murderers. This conflict culminated in the
Battle of Siffin in 37 AH (657 AD). The fighting proved indecisive for several days. When
Muawiya’s forces appeared to be losing, he was advised to raise Qurans on their lances,
suggesting the conflict should be settled through consultation of Allah’s Word rather than
warfare. Hazrat Ali reluctantly agreed to arbitration, with Abu Musa al-Ashari representing
him and Amr Ibn al-Aas representing Muawiya.
The arbitrators decided that if they agreed Usman had acted against Divine Law, his killers
would go unpunished; if not, they would be deemed criminals, justifying Muawiya’s
demands. In private, both arbitrators seemed to agree that Usman had been killed unjustly
and suggested both Hazrat Ali and Muawiya step down, leading to the election of a new
caliph. However, in their public announcement, Abu Musa al-Ashari maintained his stance
while Amr Ibn al-Aas reversed his position, supporting Muawiya's claim to the caliphate.
This was widely condemned as a trick.
Discontent arose among Hazrat Ali's supporters, particularly those who believed that the
Quran clearly dictated how to handle rebels, prompting around 3,000 to 4,000 to separate
from him and become known as the Khawarij or Kharijites (meaning "seceders"). In 37 AH
(658 AD), Hazrat Ali was compelled to confront these rebels after they launched attacks near
Kufa, resulting in many casualties among them. However, he lost further support, weakening
his position.
Despite still being regarded as caliph by his supporters, Hazrat Ali’s influence diminished
elsewhere. Meanwhile, Muawiya captured Egypt, and a peace treaty was later signed
between him and Ali. Amid these escalating challenges, Hazrat Ali was attacked in 40 AH
(661 AD) by Abd al-Rahman Ibn Muljam, a Kharijite seeking revenge for the deaths at Al
Naharwan, leading to Hazrat Ali’s death two days later.

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Characteristics of Rightly Guided Caliphs

(a) Outline the characteristics of the caliphates of all four Rightly Guided
Caliphs which make them an example of leadership for Muslim rulers. [10]

O/N 2012
(a) Write about how the four Rightly Guided Caliphs are role models for
leaders today.

O/N 2013
(a) Write about how the four Rightly Guided Caliphs ruled during their
caliphates in accordance with Islamic values. [10]

M/J 2022
(a) Write an account of the leadership qualities shown by the Rightly
Guided Caliphs during their [Link] examples to support your answer.
[10]

Marking scheme:
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.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 [Link]
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 shirt from and he replied to her that

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his son had given him his share. Detail and development of points made will take the answer
to higher [Link] 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 [Link] 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
The selection of caliphs was based on Shura (consultation) and the general consensus among
the Muslims, emphasizing that they did not view themselves as superior to ordinary
individuals. This foundational practice established a form of democracy, illustrating that
dictatorship has no place in Muslim governance. Abu Bakr was chosen as the first caliph
by the majority consensus of Muslims, first at Saqifa Bani Saida and later at Masjid Nabwi.
After his election, he addressed the people, stating: “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, Abu Bakr nominated ‘Umar, who faced no opposition and was
subsequently elected. Upon his own passing, Umar (R.A) appointed a committee of six men
to choose the next caliph from among themselves. Ultimately, Uthman was selected by this
council after a general Bai’t (Pledge of loyalty) occurred in the mosque. Ali (R.A) was
approached by rebels to assume the caliphate; initially, he declined but eventually accepted
due to persuasion from his companions, deciding to present the matter to the Muslims in the
Mosque of the Prophet, where he was elected. These instances demonstrate that leadership
and the concept of caliphate in Islam is not hereditary, and if it was not practiced by the
Rightly Guided Caliphs, it surely has no relevance in today’s democratic societies.
The caliph served as the head of state, strictly adhering to the Qur’an and Sunnah of the
Prophet (SAW). If neither text provided guidance on an issue, he would consult with
prominent companions and issue his own rulings based on Islamic principles. Additionally,
the caliph had religious responsibilities, such as leading congregational prayers and serving
as commander-in-chief of the Muslim army.
Consultation was a key component of governance; the Majlis Shura was established as a
council of advisors comprising eminent companions of the Prophet (SAW). All members
were encouraged to freely express their opinions. Criticism of the caliph was accepted,
exemplified during Umar (R.A)'s reign when an elderly woman questioned him about using
a piece of cloth from Baitul-Mal (the public treasury) to make a shirt, which he justified by
explaining that it was a gift from his son.

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Moreover, Umar aimed to impose a maximum limit on dowries due to complaints from
young men about exorbitant amounts, but a woman challenged him, asserting, “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?” (Bukhari). Rather than becoming defensive, Umar
expressed gratitude for having people in the community willing to correct him.
The caliph was accessible to all. Umar (R.A) prohibited governors from employing
watchmen, ensuring that citizens could approach them freely to voice their concerns.
Similarly, Hazrat Usman listened to public grievances after Friday prayers, and Hazrat Ali
often walked the streets of Kufa to gauge the welfare of his people.
Bait-ul-Mal was treated as public property rather than personal wealth. The caliphs regarded
it as a trust for the Muslim community, ensuring they did not indulge personally. Abu Bakr,
Umar, and Ali (R.A) only took modest salaries equivalent to what an average person would
earn, while Uthman refrained from taking any compensation. Umar stated: “Nothing is
Halal for me and for my family from Allah’s money except a dress for summer and a
dress for winter and a salary equal to the income of an average Quraishi. I am no more
than an ordinary Muslim amongst you.” Before his death, Abu Bakr (R.A) instructed his
wife to sell his property to repay any salary he had taken from Bait-ul-Mal.
The judiciary was independent, and the caliph did not place himself above others. Once, a
woman brought a lawsuit against Umar, who, when appearing in court, was met with a
gesture of respect from the judge. Umar reprimanded him, stating, “This is the first act of
injustice you did to these women!” In another instance, Ali (R.A) lost his armor and, upon
seeing a Jew selling it, chose to bring the matter to court rather than reclaim it directly. The
judge dismissed his complaint because he did not consider a relative's testimony reliable. Ali
(R.A) insisted on being treated as an ordinary citizen and did not want any special privileges
in court.
Equality under the law was paramount; during Umar (R.A)'s caliphate, a chief from Syria
converted to Islam and slapped another pilgrim during Tawaf (circumambulation of the
Ka'bah). When the aggrieved party retaliated, the chief lodged a complaint with Umar, who
remarked that the chief had received due consequences for his actions. The chief was
astonished and claimed that, due to his status, such behaviors warranted death. Umar
responded that this was an un-Islamic principle, as Islam upholds the idea that all individuals
are equal under the law.
Furthermore, during Umar (R.A)'s rule, a Syrian farmer complained that soldiers had
trampled his crops, prompting the caliph to order 10,000 dirhams in compensation from
Bait-ul-Mal.
The four caliphs were notably concerned for the rights of non-Muslims, ensuring their safety
and protecting their property while allowing them the freedom to practice their faith. This is
encapsulated in the Qur’anic verse: “Let there be no compulsion in religion.”

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(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.

Six Articles of Faith

Tauheed ( Oneness of Allah)
(a) Islamic teachings revolve around six main Articles of Faith. Write about
the following two:

• Belief in God, and

• Belief in angels. [10]

M/J 2013
(a) Outline the Muslim teaching about the belief in the oneness of God
(tawhid). [10]

M/J 2016
(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]

O/N 2020

(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] Marking

scheme [Belief in God M/J 2016]:

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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,
Law giver 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) 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
Muslims believe in one God, Allah, and this belief in the oneness of God is known as
Tawhid. It is the foundation of Islam and the most important teaching that all Prophets,
including Hazrat Ibrahim (A.S), Hazrat Musa (A.S), Hazrat Isa (A.S), and the Prophet
Muhammad (PBUH), conveyed. This belief lies at the core of the Imaan-e-Mufassal, which
declares: “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.”

Tawhid is divided into three main aspects:

1. Oneness of Allah’s Lordship (Tawhid ar-Rububiyyah)

The Oneness of Lordship emphasizes that Allah is the sole Creator, Sustainer, and Ruler
of the universe. Everything in existence—from the stars to the smallest particle—owes its
existence to Allah’s will. He alone brought the universe into being from nothing, and He
alone sustains it without any assistance. This belief was conveyed by all the Prophets,
including Hazrat Ibrahim (A.S.), Hazrat Musa (A.S.), Hazrat Isa (A.S.), and Hazrat
Muhammad (PBUH).

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Allah’s lordship means He has absolute control over every aspect of creation. Nothing
happens without His knowledge or permission. As the Quran says, "Such is Allah, your
Lord! None has the right to be worshipped but He, the Creator of all things" (6:102).
His dominion extends beyond this world, into the next: "His throne extends over the heavens
and the earth" (2:255). Allah is the Supreme Lawgiver—He establishes the laws of the
universe and defines morality and justice. Human beings, like all of creation, are subservient
to Him and must follow His guidance in all aspects of [Link] this aspect of Tawhid, we also
understand that Allah has no partners in His lordship. He has no parents, no children, no
spouse, nor any equal. The Quran explicitly states: "He begets not, nor is He begotten"
(112:3) and "Glory be to Him above having a son" (4:171). His lordship is unique and
without compare, and everything that exists is dependent on Him alone.

2. Oneness in Worship (Tawhid al-Uluhiyyah)

The Oneness in Worship aspect of Tawhid asserts that Allah alone is worthy of worship.
Since He is the Creator and Sustainer of all, only He deserves to be prayed to, invoked, and
relied upon for help. No one else—whether it be idols, people, or any other created being—
can be worshipped or associated with Him in worship. The shahada (Islamic declaration of
faith) emphasizes this: "There is no god but Allah," affirming that worship must be
dedicated to Allah [Link] Quran strongly supports this principle: "You alone we
worship, and You alone we ask for help" (1:5). This worship is not just in physical acts
like prayer, but in submission of the heart, body, and mind to Allah’s commands. Every
action of a Muslim must be for the sake of Allah, and this extends to seeking His assistance,
protection, and guidance in life.
All Prophets of Allah, from Hazrat Ibrahim to Hazrat Muhammad (PBUH), came with the
same central message—to call people to the exclusive worship of Allah and to warn them
against shirk (associating others with Allah). As the Quran mentions, "And We never sent
any messenger before you without having revealed to him that there is no God but I,
therefore worship and serve Me alone" (21:25). Shirk, or assigning partners to Allah in
worship, is considered the greatest sin in Islam and is unforgivable unless repented for before
death: "Allah does not forgive that partners be associated with Him, but He forgives
anything besides this for whomever He wills" (4:48).

3. Oneness in Allah’s Names and Attributes (Tawhid al-Asma’ wa’l-Sifat)

The Oneness of Allah’s Names and Attributes teaches that Allah's names and attributes
are unique, perfect, and exclusive to Him. Allah has 99 names (Asma ul-Husna), each
reflecting His divine attributes like Al-Ahad (The Incomparable), Al-Aleem (The
AllKnowing), and Ar-Rahman (The Compassionate). These names and attributes help us
understand Allah’s nature, but we must recognize that they are beyond human
[Link] one and nothing can share in these divine qualities, nor should anyone be
given names or attributes that are exclusive to Allah. 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

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against the primary belief in [Link] Quran affirms: "There is nothing like unto Him,
and He is the All-Hearing, the All-Seeing" (42:11). This aspect of Tawhid teaches Muslims
to acknowledge Allah’s perfection in all things—He is free from any human limitations such
as tiredness, hunger, or weakness: "No slumber can seize Him nor sleep" (2:255).
Furthermore, shirk in Allah’s attributes occurs when people attribute divine qualities to
others or themselves. This can include thinking that others have the same level of knowledge,
power, or mercy as Allah, which violates the essence of Tawhid. As the Quran warns, "Do
not set up with Allah any other god" (17:22), highlighting the importance of maintaining
Allah’s uniqueness in all aspects of His [Link] belief in Allah's attributes also includes
belief in His justice and wisdom. Every action of Allah has a purpose and is rooted in the
highest wisdom. He is the ultimate judge, and every soul will be held accountable for their
actions in the Hereafter. His mercy and forgiveness are also central to His attributes, as He is
known as Al-Ghafur (The Forgiving) and Ar-Rahim (The Most Merciful), willing to forgive
those who sincerely repent.

(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.

Shirk
(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

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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 [Link] 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
The concept of tawhid, or the oneness of God, is central to Islamic belief, signifying that
Allah is the sole deity worthy of worship. In contrast, shirk refers to associating partners
with Allah and undermines this fundamental principle. Shirk can be categorized into three
main types: shirk in the existence of God, shirk in the worship of God, and shirk in God’s
attributes. Each category represents a grave sin that deviates from the essence of Islamic
faith.

1. Shirk in the Existence of God:

This type of shirk involves the assertion that there are multiple gods or creators,
effectively diminishing Allah's unique position as the singular divine being. An example
is the belief in polytheism, where individuals worship several gods, as seen in some
ancient cultures. It can also manifest in modern beliefs that proclaim Allah as a father or
son, contradicting the Quranic assertion in Surah Al-Ikhlas: “He does not beget, nor is
He begotten” (112:3). Such declarations misrepresent Allah’s nature and undermine the
integrity of monotheism. This is considered one of the most severe offenses in Islam, as
highlighted in Surah An-Nisa: “Allah forgives not that partners should be set up with
Him, but He forgives anything else to whom He pleases” (4:48). The unforgivable
nature of this sin reinforces the necessity for Muslims to uphold the concept of tawhid
without compromise.

2. Shirk in the Worship of God:

Shirk in worship occurs when individuals pray, invoke, or seek assistance from beings
other than Allah. This includes practices like praying to saints or prophets, believing
they have the power to intercede on one’s behalf. For instance, some Muslims may visit
shrines and ask for blessings from the deceased or believe that a saint can grant their
wishes, which diverts worship from the true source. An example is the practice of

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tawassul, where individuals seek mediation through figures like Hazrat Ali (RA) or
other saints, rather than directly appealing to Allah. The Quran emphasizes the need for
exclusive worship in Surah Al-Fatiha: “You alone we worship, and You alone we ask
for help” (1:5). By seeking help from anyone besides Allah, one not only diverts worship
from the true source but also risks compromising their faith. The Prophet Muhammad
(PBUH) stressed that turning to anyone other than Allah for assistance is a form of shirk
that must be avoided.

3. Shirk in God’s Attributes:

This category involves attributing unique qualities or powers of Allah to other
beings. For example, believing that a prophet or saint possesses the ability to create or
has knowledge equivalent to Allah undermines the uniqueness of God’s attributes. A
specific instance can be seen in certain sects that attribute divine characteristics to
leaders or religious figures, suggesting they have the power to influence or control fate.
Muslims are reminded that Allah is the sole creator and sustainer of the universe.
Associating divine powers with other beings diminishes Allah's singularity. The Quran
warns against this sin, stating: “Whoever joins other gods with Allah, Allah will forbid
him from the garden, and fire will be his abode” (Al-Maidah 5:72). This warning
underscores the significance of recognizing Allah's unique characteristics and attributes
without comparison.
In conclusion, shirk, in all its forms, poses a serious threat to the fundamental belief in
tawhid. Each category not only contradicts Islamic teachings but also leads to spiritual
consequences that can alienate a believer from the mercy of Allah.

(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 [Link]
believing in angels e.g. Jibra’il being the angel who brought revelations to the Prophet (pbuh)
Muslims are convinced of the Qur’an being sent by God which in turn makes their faith
stronger.

Importance of Tauheed
(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:

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The benefits of tawhid in the life of a Muslim are [Link] 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 [Link] 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 [Link] 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 [Link] 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
The belief in Tawheed (the oneness of God) is the fundamental cornerstone of Islam and
serves as the essence of all Divine messages. There is only One God, who has created
everything and is the Sovereign over all. All creations and matters return to Him, and He
alone is deserving of worship. Allah explicitly states in the Qur’an: “And I did not create
the jinn and mankind except to worship Me.” This principle is encapsulated in Imaan-
eMufassal, which outlines the belief in Allah, His angels, His books, His messengers, the
Last Day, predestination, and life after death. Without faith in Tawheed, a Muslim's faith
remains incomplete.

The benefits of Tawheed in a Muslim's life are manifold:

• Liberation from Slavery: Tawheed frees individuals from all forms of servitude,
allowing them to be devoted solely to One God, the Creator who honors humanity.
• Fearlessness: A believer fears only Allah, which provides security when others are
scared, calmness in confusion, and peace amidst worry.
• Virtue and Righteousness: This belief fosters a commitment to virtue and uprightness,
instilling the understanding that success and salvation come solely from a pure soul and
righteous actions. A believer is aware that no underhandedness can save him from ruin if
he does not live rightly.
• Surrender to God’s Will: A Muslim fully submits to Allah's will and obeys Him
wholeheartedly.
• Self-Respect and Independence: The conviction that Allah is the sole Possessor of all
power instills self-esteem and independence in believers. They recognize that no one else
can truly benefit or harm them, which leads them to remain unafraid of worldly powers.
They do not bow to creatures but rather uphold their dignity.

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• Modesty and Humility: Tawheed cultivates humility, preventing arrogance and pride. A
believer acknowledges that all blessings are from Allah, who can take away what He
gives. In contrast, those who lack faith may become conceited due to their worldly
successes, attributing them to their own worth.
• Freedom from Delusions: Tawheed liberates the mind from myths and delusions,
freeing the conscience from despair and the burdens imposed by others.
• Unity and Brotherhood: This belief fosters unity and brotherhood among believers,
expanding their perspectives to understand that Allah’s love extends to all of His creation,
not just a select group.
• Courage: The knowledge that only Allah can give or take life instills bravery in
believers.
• Peace and Contentment: Tawheed encourages a peaceful and contented mindset,
alleviating feelings of jealousy, envy, and greed.

(b) Give reasons to support the statement that without tawhid there is no
faith. [4]

Belief in Angels
O/N 2018 (21)
(a) According to Muslim belief what part do angels play in the everyday
lives of human beings? [10]

O/N 2023
a. Write an account of Muslim belief in angels. Include examples of
instances in which angels met with Abraham and Muhammad (pbuh). [10]
Mark Scheme
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

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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
The Importance of Belief in Angels

Belief in angels is a fundamental article of faith in Islam, crucial for the completeness of a
Muslim's belief system. This significance is emphasized in the Imaan-e-Mufassal, which
states: “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.”

• Nature and Purpose of Angels

Angels are unique creations of Allah, made from light (Nur), and they are solely created
to worship and praise Allah. Importantly, they are not Allah’s daughters or objects of
worship. The Quran clearly states: “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).

• Roles and Functions

Angels are entrusted with specific duties by Allah and have been given the necessary
qualities and powers to carry out these responsibilities, yet they do not possess free will.
They continuously worship Allah, glorifying Him and bowing before Him, as mentioned
in the Quran: “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 human lives. For instance, according to Muslim belief,
they breathe life into the fetus a few months after conception with Allah's permission. An
angel then records in the individual’s book of deeds responses to four pivotal questions:
whether the person will be male or female, whether they will be happy or sad, how long
they will live, and whether they will perform good or bad deeds.

• Guardianship and Support

Angels are also responsible for guarding individuals throughout their lives. The Quran
states: “For each one are successive [angels] before and behind him who protect him
by the decree of Allah” (13:11). They bolster the hearts of righteous believers, as
demonstrated during the Battle of Badr, where angels strengthened the believers and
instilled terror in the hearts of non-believers. Additionally, angels seek forgiveness for
the believers and send blessings upon them.

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Angels act as messengers of Allah but 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). These celestial beings are invisible to ordinary humans and belong to the realm of the
unseen. They do not require sleep or have human needs, and they never tire. Their sinless
nature is attributed to their unwavering obedience to Allah’s commands.

• Interactions with Prophets

Angels have interacted with various prophets, such as when they prostrated before Adam
at Allah’s command or when they appeared to Prophet Ibrahim (A.S) in human form to
announce the glad tidings of his son. In this account, they refused the calf he offered,
revealing their identity when Ibrahim became fearful. An angel was also sent to
Zakariyah and Maryam to announce the birth of a son. Prophet Muhammad (PBUH)
encountered Angel Jibril in a hadith described as “whose clothes were exceedingly
white and whose hair was exceedingly black.” Angel Jibril would frequently visit him,
often appearing as his companion Dahya Qalbi. Angel Jibril and the Angel of
Mountains also came to the Prophet (PBUH) during his persecution in Taif.

• Key Angels
The most prominent angels include:

1. Angel Jibril: The messenger who conveyed Allah’s revelations to Muhammad (PBUH)
and other prophets.

2. Angel Izrael: The angel of death who takes lives.

3. Angel Mikael: The provider of sustenance and responsible for bringing rain.
4. Angel Israfeel: The angel who will blow the trumpet, ‘Soor’, on the Day of Judgment,
signaling the end of the world and the resurrection of the dead.
These four angels hold significant importance due to their essential duties. Additionally,
Kiramann Katibin are angels that record every human deed. The Quran states: “But verily
over you (are appointed angels) to protect you, kind and honorable writing down (your
deeds)” (Al-Infitar 82:10).
Munkar and Nakir are tasked with questioning the dead in their graves. The Prophet
(PBUH) 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). Rizwan is known as the gatekeeper of
Paradise, while Malik is the gatekeeper of Hell.

(b) What in your opinion is the primary link between angels and prophets
in Islam? [4]
• the primary link between angels and prophets is that angels are a means of communication
between God and the prophets.

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• God sent angels to prophet Ibrahim to inform him of the birth of his son,

• angels were sent throughout history to other prophets like Lot etc.

• Gabriel was the angel who visited Mary and brought the revelation to Prophet Muhammad.

Belief in Books
4(a)List the Six Articles of Faith and give an account of what any two of
them teach.[10]

Marking scheme:
A straightforward question to which a descriptive response is needed. Candidates need to list
the Six Articles of Faith namely: Belief in God; angels; revealed books; prophets; life after
death and Day of Judgment; and divine decree. From the Six Articles of Faith they need to
choose any two and write an account of what belief in them contains.

O/N 2010

(a) Write a descriptive account of the Muslim belief in revealed books. [10]

O/N 2014
(a) Name the revealed books mentioned in the Qur’an, giving the names of
the messengers they were revealed to and the message they contained. [10]
Answer
Belief in the revealed Books is a vital aspect of Islamic faith, prominently articulated in the
Imaan-e-Mufassal: “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.” This belief emphasizes the necessity of divine guidance,
which Allah has provided through His sacred texts.

Purpose and Content of the Revealed Books

The primary purpose of sending the revealed Books was to educate humanity about the
religion sent to them and clarify their obligations to Allah and fellow beings. These divine
texts serve as essential sources of guidance, inviting people to worship Allah and promoting
fundamental beliefs in prophethood, the Day of Judgment, and the concept of reward and
punishment. However, while previous scriptures provided significant moral and ethical
teachings, they were not comprehensive enough to serve as complete life manuals.

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Belief in these Books, especially before the revelation of the Qur'an, is critical to a Muslim's
faith. As emphasized in the Qur'an, “O you who believed, believe in Allah and His
Messenger and the Book that He sent down upon His Messenger; and whoever
disbelieves in Allah, His angels, His books, His Messengers, and the Last Day has
certainly gone far astray” (Qur'an 4:136). The Qur'an not only acknowledges the previous
scriptures but also emphasizes the continuity of divine guidance through them.

Major Divine Books and Their Prophets

The Qur'an recognizes several important Books and their respective Prophets, detailing their
content and significance:

1. The Torah: Revealed to Musa (Moses), the Torah provided guidance to the Children of
Israel, containing Allah’s commands and admonitions. Unfortunately, it was later altered.
The Qur'an states, “They change the words from their (right) places and forget a
good part of the message that was sent” (Al-Maidah 5:13).

2. The Zabur: Known as the Book of Psalms, it was revealed to Hazrat Daud (David). The
Qur'an mentions this book, noting, “And to David We gave the book [of Psalms]”
(Qur'an 17:55), though specific details about its contents are scarce.

3. The Injil: The Gospel given to Hazrat Isa (Jesus) has faced significant distortion,
especially with the introduction of the doctrine of the Trinity. Despite these changes, the
Qur'an highlights its importance by affirming that it confirmed the teachings of the Torah.
It states, “And remember Jesus the son of Mary said: O children of Israel, I am the
prophet of Allah (sent) to you confirming the Law (which came) before me” (As-Saff
61:6).

4. The Suhuf of Ibrahim: These scrolls, revealed to Hazrat Ibrahim (Abraham), are
believed to have been lost to history, though they represent early divine guidance.
5. The Qur'an: This final revelation to Prophet Muhammad (P.B.U.H.) is considered the
most complete and universal Book of Allah. It addresses every aspect of human life,
including social, economic, legal, and moral dimensions. Unlike previous scriptures, the
Qur'an remains unchanged and protected from corruption, as promised by Allah: “We
have, without doubt, revealed the reminder and we will guard it (from corruption)”
(Al-Hijr 15:9). The Qur'an’s universality is emphasized in Allah's declaration: “This day
I have perfected your religion for you and completed my favors upon you and
chosen for you Islam as your religion” (Al-Maidah 5:3).

Preservation and Authority of the Qur'an

The Qur'an encompasses and abrogates the teachings of previous scriptures, serving as a
comprehensive code of life for all of humanity until the Day of Judgment. It encapsulates

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the essence of earlier revelations while providing complete guidance on ethical and moral
principles that govern both individual and collective aspects of life.
In conclusion, belief in the revealed Books is crucial to a Muslim's faith, offering guidance,
moral values, and articulating the foundational principles of Islam. The Qur'an stands as the
ultimate source of divine wisdom, safeguarding the teachings of the past while providing a
framework for the present and future. By embracing the Qur'an, believers acknowledge their
duty to implement its teachings in their daily lives and convey its messages to others.

Belief in Prophets
O/N 2013
(a) Give an account of Muslim belief in prophets and the messages they
preached. [10]

O/N 2016
(a) Belief in all the prophets is one of the articles of faith in Islam. Write
about this Muslim belief in detail. [10]

Answer
Belief in Prophets is the fourth essential article of faith in Islam. Allah sent messengers
throughout history to guide mankind, and thus, belief in Prophets and their message is
fundamental. This belief entails accepting the arrival of all messengers sent by Allah.
Disbelieving in the Prophets is considered a deviation from righteousness. The Quran clearly
states, “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”.

Characteristics of Prophets
Prophets were sent to every nation, as mentioned in the Quran: "Every nation was sent a
Rasool. Once their Rasool came, judgment was passed between them with all fairness"
(Quran 10:47). The Quran also states, "And there is not a nation, but a warner has passed
among them" (Quran 35:24). Prophets were human beings with natural births and
human needs—they ate, drank, walked among people, and spoke the language of their
nation. The Quran highlights this in, "We never sent a messenger save with the language
of his folk" (Quran 14:4). They lived simple lives, marrying and having children, and
worked to earn a livelihood. Before their apostleship, many of them worked as shepherds to
develop humility and patience.

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All Prophets were men, as stated in the Quran: "And we sent not before you any messenger
but men". Prophethood required the strength to endure public hardships, persecution, and
even war. They were chosen by Allah and were gifted apostleship, which no one could
attain through personal effort. The Quran asserts, "Allah knows better with whom to place
his message" (Quran 6:125).
Prophets were honest, truthful, and trustworthy, making them reliable figures among their
people. They never worshipped any deity except Allah, and even before their apostleship,
they remained free from the influence of false gods. Their role was not only to deliver
divine messages but to serve as role models for their people, living exemplary lives that
reflected divine guidance. The Quran states, "He does not speak of (his own) desire. It is
an inspiration that is inspired" (Quran 53:3–4).

Guidance and Miracles

The Prophets were guided by Hazrat Jibrael (A.S.), who brought revelations and divine
instructions. They were also equipped with miracles as proof of their prophethood—for
instance, the staff of Musa (A.S.) turning into a snake, and Isa (A.S.)'s miracles of healing
the sick and raising the dead. These signs affirmed their divine mission and protected them
during their ministry.
While some Prophets brought new scriptures and laws, known as Rasool, others, called
Nabi, continued the message of earlier Prophets. For example, Musa (A.S.) was given the
Torah, Dawud (A.S.) received the Zabur, and Isa (A.S.) was given the Injeel. However,
Prophets like Haroon (A.S.) taught from the Torah without bringing new scriptures.

Trials and Rejection

Almost all Prophets faced rejection and suffering at the hands of their people, but Allah
helped them when their nations reached the peak of disobedience. Some Prophets,
particularly those sent to the nation of Israel, were even killed. Despite these challenges, their
message remained the same: to call for the worship of Allah alone and to promote
righteousness.

Importance of Belief in All Prophets

According to the Quran, belief in all Prophets is equally important. Rejecting any Prophet
is akin to disbelieving in all of them. The Quran emphasizes this point in the story of the
Prophet Noah (A.S.), stating, "And Noah’s folks, when they denied the messengers, We
drowned them" (Quran 25:37). A Hadith mentions that there were 124,000 Prophets in
total, but only 26 are mentioned in the Quran, including Adam (A.S.), Nuh (A.S.),
Ibrahim (A.S.), Musa (A.S.), and Isa (A.S.), with Prophet Muhammad (PBUH) as the
final Prophet.

Scriptures and the Finality of Prophethood

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Among the scriptures revealed were Suhuf-e-Ibrahim, Torah, Zabur, Injeel, and the
Quran. However, all previous scriptures were either corrupted or lost, leaving the Quran
as the only scripture preserved in its original form. The Quran is described as the
culmination of all previous messages, protected from alteration, and valid for all times and
people. The message of Prophet Muhammad (PBUH), the final messenger, sums up the
teachings of all preceding Prophets. The Quran declares, "Muhammad is the messenger of
Allah and seal of prophets" (Quran 33:40).
Thus, belief in Prophets encompasses belief in their divinely revealed messages, their role
as role models, and the truth of their guidance, all of which culminate in the message of
Prophet Muhammad (PBUH) and the Quran.

(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]
Yes, the Holy Qura’n differs from previous revealed books in a number of significant ways,
e.g Quran is universal whereas previous revealed books were sent to particular communities.
Similarly, Quran is eternal whereas previous divine books were sent for a specific time
period. Moreover, Allah Himself has taken the responsibility of protecting Quran till the day
of Judgment whereas previous books were lost or corrupted. The language of Quran i.e
Arabic is spoken and understood by millions of people today whereas the languages of
previous divine books are not spoken anywhere.

Belief in Pre-Destination and Allah’s Decree

(a) Write an account about the relationship between belief in God’s divine
decree and human responsibility. [10]

M/J 2011
(a) What does the statement ‘There is no ability or power except through
Allah’ tell you about Muslim belief in Allah’s predestination and decree?
[10]

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
[Link] 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

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does not will does not [Link] 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 [Link] 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
The fifth article of Islamic faith is belief in divine decree, which means that everything—
good or bad, moments of joy or sorrow, pleasure or pain—comes from God. This belief
is included in the Imaan-e-Mufassal, which states: "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." Without this belief, a Muslim's
faith is incomplete.
The Arabic term for destiny, Qadr, refers to the idea of measuring something or setting a
limit to it. The root of the word Qadr is the same as 'Qadir', one of Allah's names, which
means “All-powerful.” The Quran states, “Verily, We have created all things in measure
and proportion.” This belief emphasizes God’s Omnipotence and Omniscience, showing
that Allah is the Supreme Being and that nothing can occur without His will. The Quran
says, “To Him belongs whatever is in the heavens and whatever is on earth.”
Muslims also believe in Allah’s complete knowledge of past, present, and future. As the
Quran mentions, “He knows what is before and after and behind them.” Allah's power
extends to determining the outcome of events before they take place, which is known as
predestination. The Quran affirms, “He has the Power to dispose of all affairs” (Al
Anaam). For instance, the birth of Hazrat Isa (A.S) was predestined, as Allah sent Jibrail to
Maryam with the news of her son's birth, which is described in the Quran: “It is a matter
already decreed” (19:19-21).
Another instance of predestination is the victory of Muslims in the Battle of Badr, which
was preordained, as the Quran notes: “A matter already enacted” (8:45). Similarly, Allah
has already determined the birth, death, appearance, and sustenance of every human
being, and all of this is recorded in the Preserved Tablet (al-Lauh al-Mahfuz). Everything
in the universe follows the will and wisdom of the Creator, who not only sustains it but also
guides it to its destined conclusion.
Human knowledge, however, is limited, and people should align themselves with Allah’s
will. Events of the Day of Judgment are also preordained by Allah, as highlighted by the
Quran: “And when the earth is flattened out, and casts forth what is within it and
becomes (clean) empty” (84:3-4).
Though Allah has given humans free will, allowing them to choose between right and wrong,
He also holds them accountable for their actions. This freedom is the basis for questioning on
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the Last Day, as people will be responsible for the paths they choose. Hazrat Ali's story
illustrates this concept: while traveling, he entrusted a Bedouin with his horse and saddle,
intending to reward him with fifty dirhams. However, when Ali returned, the Bedouin had
stolen the saddle and sold it for fifty dirhams. Hazrat Ali remarked that the Bedouin had
turned his "halal" (lawful) into "haram" (unlawful) by his own free will. This story
demonstrates that humans are not helpless but are responsible for their choices.
Man must obey moral law and will face either reward or punishment based on whether he
follows or violates it. God does not impose more than a person can handle, as the Quran
says, “God does not burden any human being with more than he is well able to bear”
(Quran 2:286).

(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 [Link] though a person tries his best, at the
same time he relies on God for the final [Link] hard work or intelligence does not make
him arrogant, for God is the source of all that comes his [Link], a person attains peace
of mind in the realisation that God is the Wise and His actions are dictated by [Link]
don’t happen without a purpose. If something reached him, he realises it could never have
escaped [Link] something misses him, he realises it was never meant to be. A person achieves
an inner peace, and is inwardly at rest with this realisation.

Belief in Last day and Day of Judgement

(a) Write in detail about Muslim belief in Life after Death and the Day of
Judgement. [10]

M/J 2015 (22)

(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 [Link] 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

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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
Belief in Resurrection and the Last Day is the sixth essential article of faith in Islam, which is
crucial for a Muslim's faith to be complete. This belief is articulated in the Imaan-
eMufassal, stating: “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.” This declaration underscores the necessity of faith in the
afterlife, as every individual will ultimately face resurrection and accountability for their
actions.
Upon death, individuals enter an intermediate state known as Barzakh, which serves as a
waiting period between death and resurrection. During this phase, a lesser judgment occurs,
where angels question the deceased regarding their faith, prophets, and Lord, Allah. Based on
their responses, the condition of their grave may reflect either a state of Paradise or Hell. The
Quran affirms this state with the verse, “Before them is partition (Barzakh) till the day
they are raised up” (Al-Muminun 23:100).

The Day of Judgment is divided into three key stages:

1. The End of Life: Life will conclude on an appointed day when the Angel Israfil will
blow the trumpet by Allah's command, resulting in the destruction of everything in the
universe. This day, known as Qiyamah, will be characterized by chaos and confusion.
The Quran describes this day: “(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). On this day,
even mothers will forget their children, as everyone will be solely concerned about their
own fate. The Quran also depicts the cosmic upheaval, stating, “One day we shall
remove the mountains and you will see the earth as a level” (20:100), highlighting the
overwhelming nature of this event.

2. Resurrection: Following the initial trumpet blast, Israfil will sound the trumpet a second
time, initiating the resurrection of all beings, including humans, angels, and Jinn. The
Quran states, “Then will a second one be sounded when behold they will be standing
and looking on” (68-69). This moment, known as Hashr, will witness the revival of all
human beings who have ever lived. The Quran emphasizes this transformation, saying,

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“You were lifeless and He gave you life and He will cause you to die and will bring
you again to life” (2:28).
3. Judgment: On this day, all mankind will stand before Allah, holding the record of their
deeds. They will be judged based on their actions, as the Quran indicates: “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). The scales of justice will be
established, weighing each individual's deeds. Those who have performed righteous acts
will receive their record in their right hands, while the wrongdoers will find theirs in their
left hands. The Quran conveys the emotional turmoil of the latter, stating, “And he that
will be given his record in his left hand will say Ah! Would that my record had not
been given to me” (69:25).
Additionally, the As-Sirat bridge will be laid over Hell, and Prophet Muhammad (P.B.U.H)
will be the first among the apostles to cross it along with his followers. Those who
successfully navigate this judgment will enter Paradise, while those whose scales are light
will face dire consequences: “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). The
Quran and Hadith vividly describe Paradise and Hell with tangible elements familiar to
human experience, illustrating the immense joy of Paradise and the severe punishment of
Hell.
This comprehensive understanding of the Resurrection and Last Day, along with the belief in
divine decree, emphasizes Allah's omnipotence and the significance of human choices. It
asserts that while Allah has preordained all events, humans are endowed with free will and
are accountable for their actions, as encapsulated in the statement: "God does not burden
any human being with more than he is well able to bear” (Quran 2:286).

(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.

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• 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.

Jihad
(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.

Answer

Conditions Under Which Jihad Becomes a Religious Duty

Jihad, or defensive warfare, becomes mandatory for Muslims when not only their
beliefs and values are under attack, but also when their lives, property, and homeland
face genuine threats. In such cases, Muslims are called upon to engage in defense, strictly
adhering to the principle that they should fight only those who initiate conflict. As

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emphasized by Allah, "Fight in the cause of Allah those who fight you but do not
transgress limits, for Allah loves not transgressors." (Al-Baqarah 2:190). This illustrates
the importance of restraint and moral conduct, even in times of war, as Islam does not
condone excessive force or injustice.
In situations where a Muslim nation is invaded by a foreign state, the responsibility to
protect the nation lies with all its Muslim citizens. If the nation under attack is unable to
defend itself, then it becomes the duty of nearby Muslim countries to step in and offer
support. When this assistance proves insufficient, the responsibility to defend falls upon the
entire Muslim community worldwide. An example of this united response in modern times
was the aid provided to Afghanistan by various Muslim nations following its 1980
invasion by the Soviet Union. This illustrates the collective obligation within the Muslim
community to uphold justice and protect their brethren.
Guidelines for Peaceful Relations and Treaties

Islam prioritizes peace, encouraging Muslims to seek peaceful coexistence with nonMuslim
communities when possible. Muslims are not to initiate hostilities against peaceful groups.
For alliances formed with non-Muslims, Muslims must honor these treaties as long as the
other party does not break the agreement. This principle is emphasized in the Quran,
where it is stated, "(However, the treaties are) not dissolved with those pagans with
whom you have entered into alliance and who have not subsequently failed you nor
aided anyone against you. So fulfill your engagements with them to end of their terms:
for Allah loves the righteous." (At-Taubah 9:4). This principle stresses the importance of
trustworthiness and honoring agreements, which are fundamental values in Islam.

However, should a treaty be violated by the other party, Muslims are allowed to defend
themselves against such betrayal. Allah instructs, "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). Once the threat
has subsided and stability is restored, military actions must cease.

Ethical Conduct of Jihad According to the Prophet’s Teachings

The Prophet Muhammad (pbuh) established clear rules to regulate warfare, ensuring that
jihad remains a last resort and aligns with strict ethical standards. His guidelines set
boundaries to protect the innocent and maintain humanity even in conflict. These include:

• Muslims are never to initiate combat unless absolutely necessary in self-defense.

• Civilians and non-combatants are to remain unharmed.

• Destruction of fruit-bearing trees and food sources is strictly prohibited.

• Animals, particularly those used for food, should not be killed without cause.

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• Places of worship of any faith are to remain safe and untouched, emphasizing
respect for other religions.

Furthermore, surrendering soldiers must be granted protection and provided a safe path to
return, reinforcing Islam’s values of mercy. This is supported by the Quranic verse, "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).

In the case of prisoners of war, the Prophet emphasized humane treatment, instructing
that prisoners receive the same food, drink, and clothing as Muslim soldiers. During
food shortages, prisoners are to be prioritized, demonstrating an exceptional level of
compassion even towards those captured in war. Additionally, corpses should not be
disfigured or mutilated, preserving the dignity of all individuals, even in death.
The Prophet also highlighted the importance of fulfilling agreements and honoring treaties.
Moreover, ambassadors and diplomats are to be treated with respect and not harmed,
which reinforces the principle of goodwill and diplomacy in Islam.
Finally, the Prophet advised his troops before sending them into Byzantine territory to avoid
harming women, children, and civilians, as well as to respect fruit trees and food
sources. This instruction, "In avenging the injuries inflicted upon us, do not harm the
women, children and civilians, destroy not the means of their subsistence, nor their fruit
trees," (At-Tabarani), underscores that Islam emphasizes justice, mercy, and ethical
restraint in all aspects of warfare, with a focus on minimizing harm and preserving peace
wherever possible.

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

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 go
everywhere in the world or spreading of religion Islam for Almighty Allah.

Another Question of Jihad

O/N 2015

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(a) Describe the meaning of the term jihad and say how Muslims can
practice jihad in their everyday lives. [10]
The concept of Jihad in Islam originates from the Arabic term meaning "to strive or work
hard toward a goal". It embodies all forms of effort and action undertaken in the way of
Allah (SWT). While commonly misinterpreted as purely physical combat, jihad actually
represents the active and continuous struggle to establish justice and virtue according to
Islamic principles. Therefore, the term “jihad” extends far beyond the notion of war,
encompassing all activities aimed at promoting Islam and fostering goodness.

Categories of Jihad
1. Jihad Against One’s Self (Nafs/Qalb)
Often referred to as the greater jihad, this is an individual's inner struggle against evil
and requires self-discipline and commitment to Islamic values. Known as Jihad bil Nafs,
this form emphasizes resisting un-Islamic desires and negative influences, aiming for
spiritual purity. This struggle can be described as the “internal jihad” against the
whispers of Shaytaan, wherein a person works to develop patience and faith, resisting
both doubts and desires that threaten their connection with Allah. Achieving success in
this internal battle brings one closer to certainty in faith.

2. Jihad of the Tongue (Jihad bil-Lisan)

This type of jihad involves speaking up for truth and justice, actively promoting
Islamic teachings, and spreading Allah’s message. The Qur'an calls upon Muslims to
invite others to Islam with wisdom and compassion, as seen in: "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." Through this, Muslims fulfill their duty to guide
humanity toward righteousness. Another saying of the Prophet (SAW) emphasizes the
power of this type of jihad: “A word of truth spoken in front of an oppressive ruler.”

3. Jihad by Knowledge and the Pen (Jihad bil Qalam/Ilm)

This form involves scholarly efforts and the spread of Islamic knowledge through
writings, articles, and research to counteract misinformation about Islam. The Prophet
(SAW) once stated, “The ink of the scholar is holier than the blood of a martyr,”
highlighting the importance of education and intellectual effort. Through jihad bil
qalam, Muslims share Islamic values, dispel myths, and engage in peaceful dialogue to
spread the truth.

4. Jihad by Physical Action (Jihad bil Yad)

Jihad bil Yad entails using one's hands in positive deeds, encompassing charity, helping
the needy, and assisting in social good. This type of jihad is tied to actions such as
performing Hajj or Umrah and fulfilling zakat. Acts like these show the physical
application of faith and the importance of contributing positively to society. A

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wellknown saying asserts, “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 by the Sword (Jihad bis-Saif)

This form, also known as qital fi sabilillah (armed fighting in Allah’s way), is restricted
by conditions and is only permissible under specific circumstances when other options
for peace are exhausted. It is allowed when Muslims or Islam face existential threats.
The Qur'an emphasizes, “And why should you not fight in the cause of Allah and of
those who, being weak, are ill-treated (and oppressed), men, women, and children,
whose cry is: ‘Our Lord! Rescue us…’" (Al-Nisa 4:75). Early Muslims in Makkah
endured persecution for years without retaliation until divine permission allowed them to
defend themselves, underscoring the restraint required in qital.

Principles Governing Jihad

The Qur’an and the Prophet’s teachings outline clear principles for jihad, including strict
guidelines for armed conflict. Muslims are instructed not to initiate violence and to
respect all life, even during justified warfare. Civilians, including women, children, and the
elderly, must not be harmed, and property, fruit-bearing trees, and animals should be
preserved. Furthermore, places of worship must remain untouched, reflecting Islam’s
emphasis on preserving peace and respect during war. Respect for Treaties and Peaceful
Agreements
The Qur’an commands Muslims to uphold agreements and peace treaties with non-Muslim
states as long as they honor their terms. "If your enemy inclines towards peace, then you
should seek peace and trust in Allah" (Anfal 8:61). Should the enemy withdraw or seek
peace, Muslims are obliged to reciprocate.
This balanced view of jihad shows its broader purpose, aligning personal, social, and
defensive efforts under one comprehensive and ethically grounded framework aimed at
fostering justice, peace, and spiritual growth.

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Pillars of Islam
Shahada

Beliefs of Shahada
O/N 2012 (22)
(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]
The first part, La ilaha illallah, translates as “There is no god but Allah.” In Arabic, this
comprises four core words: La meaning “no,” ilaha meaning “god,” illa meaning “but,”
and Allah, which denotes the singular deity in Islam. Through this phrase, a Muslim declares
the belief that Allah is the only God, affirming His sole right to worship and the unity of
His existence and attributes. A Muslim must embrace and live by this truth wholeheartedly,
refraining from associating any partners with Allah in any form.

Belief in Allah’s unity encompasses several dimensions:

1. Unity in Existence: Allah’s existence is absolute and singular. He is a personal entity, not
an abstract philosophy. As expressed in the Quran, “Say, He is Allah, the One and
Only” (112:1). Allah alone exists independently, with no equivalent or rival.

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2. Unity in Perfection: Allah’s attributes, such as immortality and omnipotence, are

flawless. As stated, “No slumber can seize Him nor sleep” (2:255), illustrating His
unceasing vigilance and power.

3. Unity in Singularity: Allah has no partners, parents, or children, underscoring His

selfsufficiency. The Quran emphasizes this, saying, “How can He have a son when He
has no consort?” (6:101).

4. Unity in Incomparability: Allah is unique, and there is none comparable to Him, as

noted in Surah Al-Ikhlas: “There is none like unto Him” (112:4).

5. Unity in Lordship: As the Creator, Designer, and Sustainer of the universe, Allah is the
ultimate authority. Verses such as, “I seek refuge with the Lord of mankind” (114:1)
reinforce His role as the sole Provider and Protector.

6. Unity in Worship: Only Allah deserves worship. Surah Al-Fatiha declares, “You do we
worship, and Your aid we seek” (1:5). His exclusive right to worship signifies that all
acts of devotion, prayer, and sacrifice must be directed to Him alone. Surah Al-Ikhlas
concisely captures the essence of this monotheism: “Say, He is Allah, The One and
Only; Allah, the Eternal, the Absolute” (112:1-2).
Allah’s knowledge and wisdom transcend all time, as He is the first and the last, with no
beginning or end. The Quran acknowledges His eternal existence: “He is the first, He is the
last; He is the manifest; He is the hidden” (57:3). Furthermore, if there were any other
gods, as the Quran explains, “there would have been confusion in both” heavens and
earth (21:22).
Unity in Attributes holds that Allah’s qualities are exclusive to Him and cannot be shared.
Any attempt to associate others with Him in divinity or attributes is termed Shirk, which is
the gravest sin in Islam. The Quran warns against such associations: “Allah forgives not that
partners should be set up with Him, but He forgives anything else to whom He pleases; to set
up partners with Allah is to devise a sin most heinous indeed” (4:48). Therefore, complete
belief in Allah’s oneness without association is the first and fundamental duty in Islam.

Part Two: Apostleship of Muhammad (PBUH)

The second part of Shahadah, Muhammadur Rasulullah, confirms that Muhammad (PBUH)
is Allah’s final messenger. The words Muhammad, Rasul (meaning messenger), and Allah
are inextricably linked, as Prophet Muhammad (PBUH) is the chosen one through whom
Allah’s message was delivered to humanity in its purest form. This part of the Shahadah
compels belief in Prophet Muhammad’s (PBUH) authority, guidance, and model of
conduct.

1. Belief in the Prophethood of Muhammad (PBUH): Muslims acknowledge that Prophet

Muhammad (PBUH) was selected by Allah to deliver His final message. Like his
predecessors, he was chosen and received divine revelations through the archangel

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Gabriel. His message, encapsulated in the Holy Quran, remains unaltered, protected by
Allah’s promise, “We have, indeed, sent down this message, and We will guard it (from
corruption).”

2. Acceptance of His Role as Servant and Messenger: Muhammad (PBUH) faithfully

fulfilled his duty to preach Allah’s word, exemplifying unity with Allah and guiding
people to understand their obligations. His obedience to Allah is a model for all believers,
as the Quran commands, “And obey Allah and obey the Messenger” (64:12). Thus,
respecting the Prophet’s instructions is an extension of obeying Allah.

3. Following His Teachings: The Shahadah requires that believers honor Prophet
Muhammad (PBUH) as Allah’s Messenger. Obeying the Prophet is equivalent to
obeying Allah, as emphasized in, “He who obeys the Messenger, obeys Allah...”
(4:80). His example offers Muslims a pathway to live by Allah’s laws and principles.

4. Acknowledging Muhammad (PBUH) as the Seal of the Prophets: Muslims affirm that
Prophet Muhammad (PBUH) is the last of all prophets, sealing the chain of 124,000
apostles sent by Allah. “Muhammad... is the Messenger of Allah and the Seal of
Prophets” (33:40). His message, therefore, is complete, and as stated, “Today I have
perfected for you your religion, accomplished My favors upon you, and chosen Islam
as your religion.” There is no need for another prophet, as his message has fulfilled the
divine purpose.
In essence, the Shahadah serves as a complete expression of a Muslim’s faith in Allah’s
oneness and Prophet Muhammad’s (PBUH) ultimate guidance. By testifying to the unity of
Allah and following the Prophet’s example, a Muslim is called to live by the divine
commandments that bring harmony to both this life and the Hereafter. Prophet Muhammad
(PBUH) remains the ideal role model for every Muslim, as the link between Creator and
creation, guiding believers on how to please Allah and avoid His displeasure.

Importance of Shahada
(a) ‘There is no God but Allah, and Muhammad is his messenger.’ Write
about the significance of the shahada to a Muslim. [10]

M/J 2023 (21)

(a). State the words of the Shahada and give an account of the Shahada’s
significance in Islam. [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 [Link] shahada starts with the belief in the

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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 [Link] 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).by saying the shahada Muslims become a part of the [Link]
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
The Shahada, recognized as the first Pillar of Islam, represents a Muslim's fundamental
commitment to God, encapsulating their faith and beliefs. The phrase, “I bear witness that
there is no God except Allah, I bear witness that Muhammad (pbuh) is Allah’s
messenger”, is a profound declaration that signifies one’s acceptance of Islam. For
individuals newly embracing the faith, understanding this simple yet powerful statement is
essential, as living in accordance with its principles promises entry into heaven.
This brief declaration, while concise, carries immense meaning. By reciting the Shahada, a
person affirms Allah as the Creator and Sustainer of all and recognizes Prophet
Muhammad (pbuh) as His messenger, transitioning from ignorance to a path of
knowledge, light, and guidance. This foundational statement unites all Muslims, whether
born into the faith or converts, into a single community, bound by shared beliefs that
transcend racial and cultural differences.
The importance of the Shahada is underscored by its repetition in every prayer, reinforcing
a Muslim’s commitment to God. When a believer proclaims, “I bear witness that there is
no Allah but Allah”, they declare their loyalty to God alone, rejecting any form of
obedience or servitude to others. This conviction fosters inner strength, independence,
and courage in a Muslim, instilling confidence that all life experiences are part of Allah’s
plan.
In the second part of the Shahada, “Muhammad is the Messenger of Allah”, believers
affirm the Prophet’s revered status and his right to respect and obedience as the ideal
human and finest creation. The Quran affirms this, stating, “Indeed, you have in the
messenger of Allah, a beautiful pattern of conduct.” This part of the Shahada emphasizes
the Prophet’s role as a model of righteous behavior.
The Shahada's significance extends beyond prayer; it is recited at pivotal moments in a
Muslim’s life, such as when converting to Islam, at the birth of a child, and at the approach of
death. This practice reflects the Shahada’s role as the most crucial affirmation of faith for

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Muslims. Moreover, the Shahada inherently rejects shirk—the act of associating others with
God—reinforcing Islam's strict monotheistic principles.
For a true believer, submitting to God's will is essential, as Islam itself is defined by this
submission. The Shahada thus highlights the monotheistic nature of Islam and reminds
Muslims of the guidance provided by Allah through Prophet Muhammad (pbuh). This
declaration is not just a statement but the foundation of a Muslim’s faith and identity. As
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.”
This hadith reinforces the necessity of upholding both parts of this profound declaration.

b. What do you think is the importance of understanding the Shahada?

Give reasons to support your answer. [4]
• Understanding the Shahada as the first pillar of Islam is of utmost importance
because we can only truly commit to something if we understand what we are committing to.
• For this reason, understanding the Shahada becomes really important for a believer
because a testimony about which someone has no knowledge is undesirable.
• Having certainty about the truth of the Shahada that ‘there is no God but Allah’
dispels disbelief or kufr from the heart of the believer and hence is critical in establishing
faith.
• To truly understand the significance of Shahada a Muslim must be aware of its
different aspects and believe in them with complete faith and sincerity.

Fasting (Saum)
(a) Describe how Muslims observe the fast of Ramadan and how this month
should be spent. [10] Marking scheme:
A descriptive account of how the Ramadan fast should be observed should be given here.
Fasting starts with the sighting of the moon of [Link] is made for observing the
fast 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.

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All the above points can be expanded upon to develop the answer.

Answer
The Beginning and Obligations of Ramadan Fasting

Muslims observe fasting during Ramadan, the ninth month of the Islamic calendar,
beginning with the sighting of the new moon and concluding with the moon of Shawwal.
This act of worship is obligatory for all healthy, sane, and adult Muslims, though pregnant
or nursing women, travelers, the elderly, and children are exempt. Fasting from dawn to
sunset each day is essential throughout the month.

Fasting
Each day starts with a pre-dawn meal, sahur (or sehri), followed by an intention (niyyah)
to fast, which must be renewed each day. While verbalizing it is optional, many Muslims
formally state, “I intend to keep fast for the following day of Ramadan.” This meal is a
Sunnah of the Prophet Muhammad (PBUH), who said, “Take meals a little before dawn,
because there is a blessing in taking meals at that time.” Sahur provides energy for the
day, as Muslims abstain from food and drink from dawn to sunset. The Quran specifies the
timing in Surah Baqarah: “Eat and drink until the whiteness of the day becomes distinct
from the blackness of night at dawn” (2:187).
During fasting hours, Muslims must avoid eating, drinking, smoking, and certain
medications or injections that provide nourishment or reach the stomach or brain. If
someone deliberately breaks their fast, it becomes void, requiring kaffara—either fasting for
sixty consecutive days or feeding sixty needy individuals. However, unintentional breaks or
health-related interruptions require only a make-up fast (qaza). Muscle injections and
insulin are generally allowed, but anything ingested directly into the stomach voids the fast.
In addition to abstaining from food and drink, Muslims are encouraged to maintain a clean
mind and body, steering clear of useless pursuits and ensuring their meals consist of halal
foods. It is crucial to refrain from gossip and swearing, as well as avoiding any aggression
or violence. This month calls for patience and self-control, where Muslims should manage
their tempers and practice forbearance.
Moreover, reciting the Quran is emphasized, with many striving to complete its recitation at
least once during the month, reflecting the Prophet's (PBUH) saying, “Everything has a best
season and the best season of the Quran is Ramadan.”
Muslims are encouraged to be punctual in their prayers, especially Taraweeh, and to spend
time in worship, dhikr (remembrance of Allah), and seeking forgiveness. The Quran
reassures, “And when My servants ask you concerning Me, indeed I am near. I respond
to the invocation of the supplicant when he calls upon Me” (2:186).

During Ramadan, Muslims engage in self-reflection to improve their moral and spiritual
conduct, using this sacred time to evaluate their actions and intentions in light of Islamic

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values. This process involves assessing personal behavior and relationships, identifying areas
for improvement, and fostering compassion and forgiveness. Spiritual growth is emphasized
through increased prayer, Quran reading, and dhikr (remembrance of Allah). Additionally,
Muslims set actionable goals for personal development, such as committing to daily prayers
and charitable acts, promoting accountability and responsibility. This reflection also
highlights their role within the Ummah, encouraging community upliftment and harmony.

Iftar: Breaking the Fast at Sunset

At sunset, Muslims break their fast with iftar, traditionally with dates and water. The Prophet
(PBUH) recommended breaking the fast quickly, saying, “When one of you breaks his
fast, he should do so with dates, for they provide blessing. But if one cannot get any, he
should break his fast with water, for it is purifying.” After iftar, Muslims perform the
Maghrib prayer and later engage in Taraweeh—a nightly prayer unique to Ramadan where
parts or the entire Quran may be recited.

The Final Days and Zakat al-Fitr

In the last ten days, many Muslims enter i'tikaf (spiritual retreat) for extra devotion, seeking
Laylat al-Qadr (Night of Power), considered the holiest night. Ramadan concludes with
Zakat al-Fitr, a required charity given to support the needy, ensuring that everyone can
celebrate Eid al-Fitr, a festival of gratitude and unity. On Eid, Muslims gather for special
prayers and celebrate the spiritual growth gained during Ramadan.

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

According to Quran, the purpose of fasting in Ramadan is to develop self-restraint. Fasting
brings a person 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 piety. Fasting strengthens the
spiritual powers of the believer; it protects from all kinds of temptations. It helps in building
up moral character. As Muslims fast, they should control own temper, they should remain
calm and refrain from harming others, verbally or physically. They should also refrain from
backbiting, stealing, cheating , gossip, lies, obscenity, vulgarity and physical, mental and
spiritual sins.

(a) Write about the moral, social and economic benefits of a Muslim
fasting. [10]

O/N 2014
(a) What are the moral, spiritual and other benefits of fasting in Ramadan?
[10]

O/N 2016

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(a) What are the benefits to individuals and the community of fasting in the
month of Ramadan? [10]

M/J 2021

Mark scheme
Fasting is an obligation upon Muslims that needs to be fulfilled and, in turn, has several
benefits. It builds taqwa in a Muslim. It does so by teaching sincerity to a Muslim and helps a
person live by the rules of his/her faith; fasting teaches individuals to control and discipline
their primal desires and morally strengthens them; it teaches self-control, enabling
individuals to resist temptations, thus strengthening the moral core of a Muslim. Fasting
creates a sense of awareness to the plight of others and takes away selfishness, and thereby
improves social relations, building an atmosphere of virtue, peace and brotherhood. Many
people give zakat in the month of Ramadan and a lot of sadaqa is given in this month as well,
which improves the economic fibre of the community. Candidates could give other benefits
than those given. All valid responses to be credited.

Answer
Fasting, the third pillar of Islam, was established as an obligatory practice for adult
Muslims in the second year following the Hijra (migration to Medina). Not only is fasting a
requirement for Muslims, but similar observances were also prescribed in earlier religious
traditions. This practice is deeply valued due to its substantial benefits for individuals and the
community alike.
A primary aspect of fasting is self-discipline and moral refinement. By refraining from
food, drink, and all forms of indulgence, Muslims strive to attain Allah’s favor, embracing
both obedience and humility. Fasting nurtures essential virtues like self-restraint and
patience, encouraging Muslims to avoid anger, negative speech, and actions that could harm
others, either verbally or physically. Highlighting this, the Prophet Muhammad (p.b.u.h.)
stated, “Whoever does not give up forged speech and evil actions, Allah is not in need of
his leaving his food and drink.” This self-control has a wider societal impact: it fosters a
peaceful environment where individuals refrain from responding aggressively, enhancing
social harmony.
Fasting also nurtures social awareness and unity, drawing attention to the plight of those
who experience hunger daily. Experiencing hunger first-hand fosters empathy in the affluent,
motivating them to support those in need. This shared experience minimizes social divides,
replacing envy and resentment with respect and compassion. Ramadan is thus a time of
heightened generosity, as people engage in acts of charity and kindness. The sense of
solidarity extends to inviting neighbors and friends, including non-Muslims, to share meals
and exchange well-wishes, strengthening communal bonds and mutual respect.

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From an economic standpoint, fasting promotes charitable giving, particularly through zakat
and sadaqah (alms). During Ramadan, wealthy individuals contribute more generously
to the less fortunate, creating economic relief and fulfilling community needs. Those unable
to fast, such as the elderly or those with chronic illnesses, are encouraged to donate to the
underprivileged. Allah mentions this form of atonement in the Quran: “For those who can
do it (with hardship) is a ransom, the feeding of one that is indigent.” (Al-Baqarah 2:184)
The Prophet (p.b.u.h.) reinforced this by stating, “During Ramadan, the provisions of the
believers are increased.”
Fasting is not only spiritually enriching but also offers physical health benefits. By
abstaining from food and drink, the digestive system receives rest, allowing the body to
cleanse itself of toxins, reduce excess fat, and lower cholesterol, contributing to an overall
healthier state.
Spiritually, fasting draws individuals nearer to Allah. The Prophet (p.b.u.h.) conveyed that
fasting acts as a shield, providing joy upon breaking the fast and at the meeting with Allah.
The sincerity of fasting results in multiplied rewards, as Allah states: “All the deeds of
Adam’s sons are for them, except fasting, which is for me, and I will give the reward for
it.” Observing Ramadan with sincerity purifies past sins, as promised by the Prophet:
“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.” Additionally, the spiritual
atmosphere of Ramadan is unique, with the gates of heaven opened, the gates of hell
closed, and the devils chained, as per the Prophet’s words.
In essence, fasting is a multi-faceted act of worship that strengthens the believer’s character,
promotes social harmony, and elevates both spiritual and physical well-being. Its significance
extends beyond mere abstention, encompassing profound effects on individuals and society
alike.

Zakat
Method
(a) Write an account of alms-giving (zakat) and say who is liable to pay it
and who it can be paid to. [10]

O/N 2013

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

scheme:

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Candidates can give an explanation of the term zakat, saying it means purification and is a
means by which a Muslim purifies his wealth and his heart from the love of money and
greed. They can go on to say that it is an obligation which was imposed on previous nations
as well and how God has promised great reward to those who fulfil this obligation.
Welldeveloped answers may well elaborate on this part of the answer saying that the money
paid in zakat is not something that God needs or receives, He is free of all dependency and its
purpose is to create a well-balanced society and free people from the love of wealth. Zakat is
due if one’s assets equal or exceed the nisab level for one whole year. Who is liable to pay
zakat can be answered by writing about the nisab by means of which zakat is calculated.
Finally, candidates can list the people to whom zakat can be paid.

Answer
Definition and Purpose of Zakat
Zakat, derived from the Arabic word Zakah, signifies purification and is a fundamental
practice in Islam. It represents a means by which a Muslim purifies their wealth and heart
from the excessive love of money and greed. This act is not merely a charitable
contribution; it is an obligation mandated by Allah, making it one of the Five Pillars of
Islam. Zakat serves multiple purposes, including social welfare, economic balance, and
fostering community spirit. As stated in the Quran, “Observe the prayers, pay the Zakat,
and obey the Messenger; it may be that you will receive Mercy” (24:55, Al-Nur),
emphasizing the significance of fulfilling this act of charity.

Eligibility and Nisab

To be liable for Zakat, an individual must meet specific criteria: they must be sane, an adult
Muslim, and possess wealth exceeding a threshold known as Nisab. The Nisab is the
minimum amount of wealth that qualifies one as a Sahib-e-Nisab, who is required to pay
Zakat. This wealth must have been in the individual's possession for a continuous period of
one lunar year.
To determine whether one meets the Nisab, assets are measured against the values of gold
and silver or their equivalent in cash. Specifically, the Nisab for gold is 7.5 Tolas (87.48
grams), and for silver, it is 52.5 Tolas (612.36 grams). If a person holds this amount for an
entire year, they are classified as Sahib-e-Nisab and are required to pay Zakat. This
measurement not only ensures that only those with sufficient means contribute but also
instills a sense of financial responsibility and awareness of wealth among Muslims.

The standard rate for Zakat is 2.5% of the total wealth possessed, including gold, silver, and
cash. This same rate applies to business items and any income exceeding 200 dirhams. At
the end of the year, Zakat is calculated based on the total assets. For example, if someone has
accumulated wealth amounting to $10,000, they are required to pay $250 as Zakat.

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In terms of other types of assets, specific rules are applied. For agricultural land irrigated by
natural means, such as rainwater or rivers, 1/10th (10%) of the total produce is due as Zakat.
In contrast, land irrigated by artificial means, like canals or wells, incurs a tax of 1/20th
(5%). The rationale behind these differing rates is to account for the varying levels of effort
and resources required to cultivate these lands.
For mining, Zakat is levied at 1/5th (20%) of the total production, referred to as Khums.
Livestock also has particular guidelines: for sheep and goats, one is due for every 40-120
animals, and additional amounts are required for larger herds. For cattle, a one-year-old calf
is required for the first 30 cows, with specific provisions for higher quantities. This structured
approach ensures that all forms of wealth are accounted for, thereby fostering a
comprehensive culture of giving.
Timing and Distribution of Zakat
While Zakat can be given at any time, many Muslims choose to fulfill this obligation during
Ramadan, the holy month of fasting. This timing is encouraged as it is believed to amplify
spiritual rewards and enhance the sense of community and charity, especially since fasting
cultivates empathy for the less fortunate. “The fast is for Me, and I will reward it”
(Hadith), highlights the significance of good deeds performed during this holy month.
The Quran outlines eight categories of recipients for Zakat in Surah Al-Tauba (9:60):
Alms are designated for specific groups, as outlined in the Quran: Alms are designated for
specific groups, as outlined in the Quran: “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 refer to individuals who may possess some assets but do not meet
the minimum threshold known as nisab. In contrast, the destitute are those who lack any
financial resources and struggle to afford even the basic necessities of life. Zakat collectors
are individuals appointed by the government to oversee the collection and distribution of
zakat funds, ensuring that they reach those in [Link] category of Muslim converts
includes new Muslims who are genuinely impoverished; they are given zakat to assist them
in establishing their lives within the community. Additionally, prisoners of war or slaves
may utilize zakat funds to purchase their freedom. Individuals who are in debt, having
borrowed funds to meet their essential needs but are unable to repay those debts, are also
eligible for zakat. Furthermore, travellers—Muslims who find themselves without funds
while on their journey—can receive zakat [Link], zakat funds can be allocated to
support individuals and organizations that are engaged in services to Islam, ensuring that the
funds serve the broader community.
It is essential to note that zakat is applicable only to lawful earnings. In other words, zakat
cannot be used to purify wealth that has been acquired through illicit or haram means. This
principle emphasizes the importance of earning wealth in a just and ethical manner before
considering zakat as a means of purification.

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Exclusions from Zakat

Certain individuals are prohibited from receiving Zakat, particularly the Syeds or Sa’dat,
who are descendants of the Prophet Muhammad (PBUH). This is due to the belief that Zakat
is impure wealth. Family members, such as parents and children, also cannot receive Zakat,
ensuring that the charity targets the broader community rather than internal family support.
Additionally, Zakat is not payable on certain assets, including personal items used for
personal enjoyment, such as clothing, vehicles, and homes.

Importance of Zakat
(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

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Zakat, recognized as the fourth pillar of Islam, is an obligatory act that provides numerous
benefits to the giver, the receiver, and society as a whole. Instituted in the second year of
hijra, zakat is referenced 32 times throughout the Quran, underscoring its profound
significance within the Islamic faith. This act not only fulfills religious obligations but also
serves as a powerful tool for social welfare and community cohesion.
For the giver, zakat acts as a means to purify the heart from the excessive love of wealth and
greed. By donating a portion of their possessions, believers strengthen their connection with
Allah, seeking His pleasure and mercy. This practice signifies a sincere commitment to one of
the fundamental pillars of Islam, which is essential for achieving success in both this life and
the Hereafter. As the Quran emphasizes, “Establish regular prayer and give poor tax…”
(2:43, Al-Baqarah). The act of giving zakat reflects a believer’s genuine faith and their
readiness to sacrifice something they cherish for the sake of Allah. Additionally, it cultivates
traits such as generosity and empathy towards those in need. The Quran further illustrates this
point: “Take the charity (Zakat) from their wealth in order to purify and cleanse them by
way of it” (9:103). The act of giving not only absolves sins but also promises an increase in
the giver’s wealth, as seen in the verse: “The example of those who spend their wealth in
the way of Allah is like a seed (of grain) which grows seven spikes; in each spike is a
hundred grains. And Allah multiplies (His reward) for whom He wills…” (2:261, Al-
Baqarah). It teaches the Muslims to look beyond their wants and needs and become
responsible and generous believers, and help the ones who face difficulties of life.

For the receiver, zakat serves as an essential lifeline, helping to meet their basic needs while
fostering goodwill and brotherhood among those who are less fortunate. It empowers
recipients by providing them not only with financial support but also with the confidence and
motivation to achieve self-sufficiency. The Quran delineates the categories of zakat
recipients: “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). This
classification highlights the diverse groups that benefit from zakat, including the
impoverished, debtors, new converts to Islam, and travelers in need.
On a communal level, zakat plays a critical role in enhancing social solidarity and economic
stability. One notable historical example is during the rule of Hazrat Uthman (R.Z), when
proper payment of zakat led to a situation where there were no poor individuals left to receive
it, demonstrating how effective zakat can be in eradicating poverty. Such outcomes illustrate
the profound communal benefits of zakat, as it fosters the circulation of wealth and purifies
halal money under Allah’s assurance, ensuring that “the society will never see shortfall of
sustenance (Rizq) except Allah’s will.”
Moreover, zakat stimulates economic activity by increasing production volumes. When zakat
is given to the less fortunate, they are likely to spend it on goods, thereby increasing demand.
This increased demand leads to greater production and the establishment of new businesses,

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contributing to overall economic growth. As a result, zakat plays a pivotal role in lowering
unemployment rates and improving living standards, which subsequently leads to a
decrease in criminal activities. By providing the poor with resources to start small businesses,
zakat enables them to become financially independent, ultimately contributing to a more
peaceful and flourishing [Link], zakat acts as a crucial tool in preventing wealth
inequality. Through regular contributions from wealthier individuals, zakat ensures a fair
distribution of resources within the community, preventing the rich from becoming
excessively wealthy while the poor remain destitute. This redistribution of wealth promotes
equality and social justice, allowing everyone to have their rightful share of the economy.
Furthermore, zakat helps address critical social issues such as domestic abuse and child labor.
When the poor are financially supported, they can afford to educate their children, reducing
the likelihood of child labor and the negative cycle of poverty. By alleviating financial stress,
zakat mitigates frustration and desperation, which can lead to harmful behaviors.
Ultimately, zakat fosters a sense of unity and brotherhood among believers. It reminds
individuals that they are part of one Ummah, serving the same God. As the wealthy pay zakat
and the needy receive it, both groups are reminded of their shared faith and mutual
responsibilities. This practice cultivates compassion and strengthens community bonds,
allowing society to function as a single family where everyone looks out for one another.

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.
▪ If he wouldn’t have fought against these tribes, then following this example, more apostate
tribes could have emerged , denying the remaining pillars of Islam which would have brought
Islam to an end.

▪ 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.

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Hajj ( Pilgrimage) Main Observences

O/N 2020 (21)
(a) Write about the rituals that take place on the first three days of the
annual pilgrimage (hajj). [10]

O/N 2009

(a) Describe the main events of the annual pilgrimage (hajj). [10]

M/J 2013

(a) Outline the main observances of the annual pilgrimage (Hajj). [10]

Marking scheme:
On the first day 8th Dhul Hijja the pilgrims put on ihram, and reciting the talbiya, make their
way to 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. On the second day, i.e. the 9th Dhul Hijja, after Fajr prayers the
pilgrims proceed to Arafat. Here they pray Zuhr and Asr shortened and combined during the
time of Zuhr, with one azaan and two iqaamas, and staying within the boundaries of Arafat
listen to the sermon given. It is considered to be the greatest acts of worship and the Prophet
(pbuh) said, ‘hajj is halting at Arafat’. Pilgrims pray for the forgiveness of their sins and
remain here till sunset and then proceed to Muzdalifa, once again reciting the talbiya. At
Muzdalifa, the pilgrims say the combined Maghrib and Isha prayers, shortening Isha to two
rakaats and spend the night there from where they collect 49 pebbles for stoning the three
Jamaraat. However, it is permissible for women and weak individuals to proceed to Mina at
any time after midnight. On the third day, 10th Dhul Hijja (Yawm- an- Nahr) after Fajr
prayers, pilgrims wait until the brightness of the morning is widespread and following the
Sunna of the Prophet (pbuh) make dua facing the qibla. Upon arrival at Mina they throw
seven pebbles at the Jamarrat-ul-‘Aqaba, calling ‘Bismillah Allahu Akbar’ every time they
throw a pebble. Yawm-an-Nahr means the Day of Sacrifice. To slaughter a sacrificial animal
is obligatory on pilgrims performing Hajj-al- Qiran and Hajj-al-Tamattu. After this, pilgrims
shave or trim their hair, they can now change into their normal clothes. They may not have
intimate relations with their spouses. Pilgrims proceed to Makka to perform Tawaf-al-Ziyara
after which they perform Sa’i and return to normal life. If possible, they pray Zuhr in Makka
and return to spend the remaining nights in [Link] are not looking for the rites performed
on the 11th and 12th of the Dhul Hijja and if written about should not be credited or seen as
development of the answer.

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Answer
Hajj, the fifth pillar of Islam, is an essential pilgrimage that Muslims are required to
undertake at least once in their lifetime, provided they have the means. This sacred journey
takes place from the 8th to the 12th of Dhu al-Hijjah, the twelfth month of the Islamic lunar
calendar, and each day holds significant rituals and spiritual meaning.

Day 1: 8th Dhul Hijjah - Entering Ihram and Traveling to Mina

On the first day, pilgrims put on their Ihram, the special garments that symbolize their
intention to perform Hajj. Men wear two white cloths, while women dress modestly, covering
their bodies except for their hands and faces. Once in Ihram, pilgrims begin reciting the
Talbiah, a heartfelt declaration of devotion:

“At Your service, Allah, at Your service. At Your service, You have no partner; at Your
service. Truly, all praise, favor, and sovereignty are Yours. You have no partner.”
After donning Ihram, pilgrims make their enter into Kabbah and perform Tawafw e Qudum
and the 2 Rakat at station of Abraham and the sayi Between Safa and Marwa .After thar they
move to Mina, a nearby valley. Upon arrival, they perform their shortened prayers: Zuhr,
Asr, Maghrib, and Isha, though these prayers are not combined. During their time in Mina,
pilgrims engage in worship and supplication, focusing on spiritual reflection and seeking
forgiveness.

Day 2: 9th Dhul Hijjah - Wuquf at Arafat

On the second day, the 9th of Dhu al-Hijjah, pilgrims depart for Arafat after the Fajr prayer.
At Arafat, they experience one of the most significant aspects of Hajj. Here, they pray the
Zuhr and Asr prayers, which are shortened and combined during the time of Zuhr, with one
Adhan and two Iqamahs. This gathering is pivotal, as the Prophet Muhammad (PBUH)
stated, “Hajj is halting at Arafat.”
During their time at Arafat, pilgrims engage in prayer and seek forgiveness for their sins,
remaining there until sunset. Following this, they proceed to Muzdalifa, where they recite
the Talbiah once more. At Muzdalifa, they combine the Maghrib and Isha prayers,
shortening Isha to two rakats, and spend the night under the open sky. Pilgrims also collect
49 pebbles during their stay, which are essential for the stoning ritual that follows.

Day 3: 10th Dhul Hijjah - Yawm an-Nahr

On the 10th of Dhu al-Hijjah, known as Yawm an-Nahr or the Day of Sacrifice, pilgrims
rise early and perform the Fajr prayer in Muzdalifa. After dawn, they wait until the morning
light becomes widespread, and following the Sunnah of the Prophet (PBUH), they make dua
facing the Qibla.

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Once they arrive at Mina, the first act of the day is the stoning of Jamarat al-Aqaba.
Pilgrims throw seven pebbles at this pillar, reciting “Bismillah Allahu Akbar” with each
throw. This act symbolizes the rejection of evil and the temptation of Satan.
Following the stoning, pilgrims are obligated to perform Udhiya, the sacrifice of an animal,
which is mandatory for those performing Hajj al-Qiran and Hajj al-Tamattu. The Quran
emphasizes the importance of this ritual, reinforcing the themes of sacrifice and gratitude.
After the sacrifice, male pilgrims often shave their heads or trim their hair, while women cut
a small portion of their hair, marking their partial release from the state of Ihram.
After these significant rites, pilgrims head to Makkah to perform Tawaf al-Ziyara, which
involves circumambulating the Kaaba seven times. This is followed by the Sa’i, where they
run between the hills of Safa and Marwa seven times, commemorating the search of Hagar
for water for her son, Ishmael.
After completing these rituals, if possible, pilgrims may offer the Zuhr prayer in Makkah
before returning to Mina to spend the remaining nights of the pilgrimage.

If asked about complete method till day 12 add the following line

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.

(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.

Benefits of Hajj
M/J 2014 (22)

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(a) How do Muslim individuals and the Muslim community benefit from
the annual pilgrimage (hajj)? [10]
Hajj, established as the fifth pillar of Islam in the ninth year of Hijrah, is an obligation for
every financially and physically capable Muslim to undertake once in a lifetime. This
pilgrimage is a journey to the Ka’bah during Dhul-Hijjah and involves a series of prescribed
rituals that bring immense spiritual and communal benefits. Allah commands in the Quran,
“Pilgrimage thereto is a duty people owe to Allah, those who can afford the journey”
(3:97), emphasizing its significance as a core religious obligation.
Fulfillment of an Essential Duty

The pilgrimage fulfills a critical act of Ibadah (worship) that combines multiple aspects of
devotion, including prayer, charity, sacrifice, and even fasting-like self-restraint. Through
Hajj, Muslims undergo a journey that requires them to sacrifice wealth, time, physical
effort, and comfort solely for Allah's sake. This journey not only reinforces one’s
commitment to the faith but also serves as an intense form of physical and spiritual
discipline, comparable to Salah and even Jihad in its demands. As pilgrims perform acts
like Ihram, they experience self-control and humility, standing as equal worshippers before
Allah.

Spiritual Cleansing and Eternal Rewards

Hajj provides an opportunity for deep spiritual renewal. It is a form of purification, where
believers are cleansed of past sins and offered a fresh start. Prophet Muhammad (PBUH)
said, “Whoever performs Hajj and does not commit any obscenity or evil will return
(free of) sin as on the day his mother bore him” (Bukhari). Furthermore, the Prophet
warned about the importance of not neglecting this duty, saying, “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.” Another hadith reinforces the reward, with the Prophet
stating, “An accepted pilgrimage has no reward except paradise” (Agreed).

Unifying the Muslim Ummah: Equality and Brotherhood

One of the unique aspects of Hajj is its capacity to dissolve barriers of race, nationality,
and social class, promoting unity and brotherhood. Regardless of status or background, all
pilgrims wear the same simple Ihram clothing, eliminating visible distinctions between the
rich and the poor, leaders and followers. This experience is a powerful symbol of equality,
as millions from around the globe gather with a single purpose. Standing at Arafat together,
pilgrims collectively chant “Here I am, O Lord! Here I am”, experiencing a closeness to
Allah as they feel that “Hajj is halting at Arafat,” as the Prophet (PBUH) said.

Community Strength and Economic Benefits

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Hajj allows for economic interaction among Muslims, which is endorsed in the Quran: “It
is no crime in you, if you seek of the bounty of your Lord (during Pilgrimage)”
(AlBaqarah 2:198). Pilgrims may engage in permissible trade, which helps cover travel
expenses and promotes commerce within the Muslim world. This economic activity
strengthens the financial bonds among Muslims and supports the prosperity of communities
worldwide. Additionally, the annual congregation allows Muslims to assess their communal
strength and presents an image of unity to the world, displaying the strength of a united
Muslim
Ummah.

Opportunities for Political Alliance and Leadership Unity

The gathering of leaders from across the Muslim world during Hajj provides a rare
opportunity for political unity. This annual meeting encourages Muslim leaders to discuss
and strategize on issues that affect the global Muslim community. These discussions can
influence decisions at international forums, like the United Nations, enabling Muslim nations
to address shared challenges. The annual assembly fosters potential alliances and promotes a
unified voice on the global stage, which is crucial for overcoming obstacles faced by the
Ummah and working towards collective goals.

Reminders of Mortality and Humility

The simplicity of Ihram attire not only symbolizes equality but also serves as a reminder of
mortality. Just as a Muslim’s body is wrapped in a plain cloth upon death, wearing Ihram
evokes a sense of humility and the inevitable reality of returning to Allah. This experience
encourages believers to reflect on life’s purpose and fosters responsibility toward their
obligations to Allah and humanity.

Collective Spiritual Enhancement and Patience

During Hajj, pilgrims engage in various acts that enhance patience, self-control, and
spirituality, resembling fasting’s benefits. The physical hardships endured, combined with
rituals like the stoning of Jamaraat to symbolize the rejection of Satanic influences,
strengthen the pilgrim’s resolve to lead a life aligned with Islamic principles. Hajj refreshes
these values, helping Muslims return to their communities with a renewed dedication to
practicing their faith.
On the 10th of Dhu al-Hijja, also known as Yaum un Nahr (The Day of Sacrifice),
pilgrims and Muslims worldwide observe significant rituals to mark the completion of Hajj
and celebrate Eid-ul-Azha.

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A mixed question
M/J 2015 (21)
(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]
Acts of Pilgrims (Hajjis)

For pilgrims, the day begins with Rammi or the stoning of the devil. Having spent the
previous night at Muzdalifa, they proceed to Mina, where they reach Jamarat-ul-Aqaba and
throw seven pebbles at the structure. This act symbolizes rejection of the devil and
obedience to Allah, mirroring the actions of Prophet Ibrahim, who stoned the devil when he
attempted to mislead him. After Rammi, pilgrims stop reciting the talbiya, signaling their
submission to Allah.
Following this, pilgrims perform a sacrifice at Mina. The Quran emphasizes the importance
of this sacrifice: “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” (Quran 22:36). This act not only honors Allah
but also symbolizes sharing and compassion, as the meat is often distributed among the
needy.
After the sacrifice, men shave their heads, while women cut a lock of hair, symbolizing a
renewal of purity. Then, the pilgrims return to the Kaaba for the obligatory Tawaf Ifadah
(or Tawaf Ziyara), an indispensable part of Hajj that is best performed on the 10th but can
also be done over the following three days. This ritual is followed by offering two rakats of
prayer near the Station of Ibrahim. Next, they perform Sa’yi, moving between the hills of
Safa and Marwa seven times, as commanded in the Quran: “Behold! Safa and Marwa are
among the symbols of Allah...” (Quran 2:158).

Acts of the Muslim Community (Umma)

On the 10th of Dhu al-Hijja, Muslims worldwide celebrate Eid-ul-Azha by remembering

Prophet Ibrahim’s willingness to sacrifice his son Ismail in obedience to Allah. The day
begins with Eid prayers held in congregation after sunrise. This prayer consists of two
rakats with six additional Takbirs, followed by a sermon in which the Imam highlights the
importance of sacrifice. The Quran references this collective remembrance, and on Eid day,
Muslims pray, glorify Allah, seek His forgiveness, and ask for strength in faith.
After prayers, Muslims with means carry out the sacrifice of an animal, ideally on the day of
Eid but permissible on the second or third day as well. This sacrifice is in memory of Prophet
Ibrahim’s devotion and obedience to Allah. The meat is divided into three equal parts:
onethird for the family, one-third for relatives, and one-third for the poor. This distribution
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promotes community welfare, ensuring that the blessings of the sacrifice are shared across
society.
Through these rituals, both the pilgrims and the wider Muslim community experience a
profound connection to Allah, celebrating faith, unity, and sacrifice on this sacred day.

(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.

Method of Umra and differences between Hajj and Umra

M/J 2016 (22)

(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]
‘Umrah, in Islamic terms, refers to visiting the Ka'bah, performing Tawaaf
(circumambulation) around it, and walking seven times between the hills of Safaa and
Marwah. After completing ‘Umrah, the pilgrim ends their state of Ihraam by shaving or
cutting their hair. It is important to note that ‘Umrah can be performed independently or
alongside Hajj during the designated months.

1. Upon arriving at the Meeqaat, it is advisable for both men and women to take a bath, if
possible, including those who are menstruating or experiencing postnatal bleeding. Men
may apply perfume to their heads and beards, but this should not be applied to their
Ihraam garments. If taking a bath is not feasible, it is still permissible to proceed without
it.

2. Men should change into their Ihraam clothing, which consists of two white pieces of
cloth called the Izaar (lower garment) and the Ridaa’ (upper garment). Women do not
have specific Ihraam attire, but they must not wear the Niqaab (face veil) or gloves. They
simply need to intend to perform ‘Umrah in their existing clothing. After donning the

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Ihraam, the pilgrim must make the intention in their heart to begin the rites of ‘Umrah and
recite the Talbiyyah.

3. Upon arrival at Al-Masjid Al-Haraam (the sacred mosque in Makkah), enter with your
right foot. When reaching the Ka'bah, stop reciting the Talbiyyah and approach the Black
Stone (Hajar al-Aswad). Touch the stone with your right hand and kiss it if possible. If
not, face the Black Stone and point toward it while saying: “In the name of Allah, Allah
is the Greatest” or "Allahu Akbar." If touching the stone is difficult, continue with
your Tawaaf without that action.

4. After completing seven circuits of Tawaaf, proceed to Maqaam Ibrahim and recite the
verse: “And take you (people) the Maqaam (place) of Ibrahim as a place of
Prayer…” [Quran: 2:125]. Following this, perform two short Rak’ahs of prayer as
close as possible to Maqaam Ibrahim. After the Rak'ahs, return to the Black Stone and
touch it again, if you can.

5. The next step is to move to Safaa. Upon reaching the foot of Safaa, recite the verse:
“Verily, As-Safaa and Al-Marwah are from the symbols of Allah” [Quran: 2:158].
Proceed towards Marwah, completing seven circuits, with the last circuit concluding at
Marwah. No specific supplications are prescribed between the two hills.
6. Finally, you should cut your hair, although shaving it is preferable. Women may shorten
their hair by a fingertip’s length from the end. At this point, the rights of ‘Umrah have
been successfully fulfilled, allowing the pilgrim to resume their daily activities.

DIFFERENCES BETWEEN HAJJ AND UMRAH

• Umrah can be performed at all times and in all months of year except the five days of
Hajj.
• Umrah includes only 4 practices (Ihram/Intention/Tawaf/Sai/Head Shaving)
• Hajj is obligatory and Umrah is sunnah.
• No stay at Arafat and Muzdalifah in Umrah.
• No sacrifice in Umrah.
• No rami in Umrah

(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]
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Answer

This verse from Surah Al ‘Imran outlines the obligation of Hajj upon Muslims who meet
specific conditions. The pilgrimage, one of the Five Pillars of Islam, is essential in the lives
of Muslims as an act of devotion and unity.

(i) For Whom is Hajj Compulsory?

Hajj is compulsory for Muslims who fulfill certain conditions and can complete the journey
with minimal hardship. The main requirements are:

Faith: The person must be a Muslim, as Hajj is an act of worship exclusive to [Link]
and Maturity: Hajj is obligatory only for those who are mentally sound and have reached
the age of maturity (puberty).Physical and Financial Ability: Hajj is required only for
those who can afford the expenses without harming their financial stability or the wellbeing
of their dependents. This includes having sufficient funds for travel, accommodation, and
necessities, as well as being physically capable of enduring the rigorous activities involved
in the [Link] Qur’an emphasizes this in the words, “those who can afford the
journey,” highlighting that only those with the means are required to perform Hajj.
Scholars agree that Hajj is obligatory once in a lifetime for eligible Muslims. Additional
Hajj trips are considered voluntary and bring added rewards but are not required. A woman is
not allowed to go to Pilgrimage without mahram male. In case, she cannot find a mahram male
to accompany her, it is not obligatory for her to perform Pilgrimage. Abdullah Ibn Abbas
reported, the Prophet (P.B.U.H) said, “A woman should not travel except with a mahram
male, and no man may visit her except in the presence of mahram male”. A man got up
and asked, “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)

Muslims exempt from Hajj include:

Those who cannot afford it: Financial incapability removes the obligation, as Islam does not
impose duties that may lead to [Link] or mentally unfit individuals: Those
who are physically disabled or face severe health issues are excused from performing
[Link] without a mahram: According to many scholars, a woman without a male
guardian (mahram) for safety during travel is not obligated to perform [Link]:
Children below the age of maturity are not required to perform Hajj, as it is only obligatory
upon reaching puberty.

These exemptions demonstrate the principle of ease and non-hardship in Islam. The
Prophet (PBUH) confirmed this, stating, “He who is not prevented from performing the
Pilgrimage by an obvious necessity, a tyrannical ruler, or a disease… and dies without
having performed the Pilgrimage, may die as a Jew or Christian” (Hadith), indicating the
critical importance of fulfilling this obligation when able.

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(ii) Forbidden Acts in the State of Ihram

Entering ihram marks the beginning of Hajj or Umrah, during which pilgrims must observe
specific restrictions to maintain purity. Ihram is more than a dress code; it symbolizes
spiritual readiness and dedication. Once a pilgrim enters this sacred state, they must avoid
certain actions:

1. Prohibitions on Physical Appearance:

Cutting hair or nails: Pilgrims should not trim their hair or cut their nails as this breaks the
state of [Link] scented products: Perfumes or scented lotions are not allowed in any
form. This helps the pilgrim focus on spirituality rather than personal grooming.

2. Restrictions on Attire:

Distinctive Clothing: Men are restricted to two simple white cloths – one covering the lower
body (izaar) and the other the upper body (ridaa) – symbolizing simplicity and equality.
They cannot wear stitched clothing, shoes covering the ankles, or head coverings. Women
can wear their regular clothing but are not allowed to wear the niqab (face veil) or gloves.

3. Behavioral Restrictions:

Avoiding Intimacy: Sexual relations or any acts leading to such behavior are strictly
forbidden, as they distract from the worshipful [Link] on Marriage Contracts:
Pilgrims cannot enter into marriage contracts or assist in any marital arrangements while in
[Link] Actions and Arguments: Engaging in fights, arguments, or harmful acts
is prohibited. This reflects the sacredness of Hajj, a time for humility and peace.

4. Hunting: Pilgrims are forbidden from hunting or killing animals (except harmful ones)
during ihram. This prohibition teaches respect for all life, emphasizing the sanctity of the
pilgrimage.

These restrictions serve to focus pilgrims on their spiritual journey, fostering humility,
patience, and mindfulness. By observing these prohibitions, pilgrims develop a sense of
discipline and respect for the sanctity of Hajj, fulfilling a crucial aspect of this pilgrimage.
The Qur’an supports this, stating, “So whosoever intends to perform Hajj therein (by
assuming ihram), then he should not have sexual relations, nor commit sin, nor dispute
unjustly” (Al-Baqarah 2:197).

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Acts of Hajj

Tawaf
(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
[Link]-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 [Link]-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 [Link]-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 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

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Tawaf, the circumambulation of the Ka'ba, involves seven circuits performed in an

anticlockwise direction and holds great significance during Hajj. There are several types of
tawaf, each with its own conditions for performance:

1. Tawaf-e-Qudoom (Arrival Tawaf):

This tawaf is performed upon entering the Sacred Mosque, marking the pilgrim's arrival
in Makkah. Although highly recommended, it is not obligatory. It serves as a welcoming
gesture to the holy site and allows pilgrims to express their joy and devotion.

2. Tawaf-e-Ziara (Tawaf Ifadah):

This is a compulsory act of pilgrimage that must be performed after the first stoning of
the Jamarat during the days of Hajj. If this tawaf is omitted, the entire pilgrimage
becomes invalid. Pilgrims can perform Tawaf Ifadah between the 10th and 12th of
Dhul-Hijja, symbolizing their devotion and submission to Allah. It is considered a
pivotal moment of Hajj, representing the act of drawing closer to Allah.

3. Tawaf-e-Wida (Farewell Tawaf):

Known as the farewell tawaf, this is obligatory (wajib) and performed by pilgrims just
before leaving Makkah. It signifies a respectful farewell to the Sacred Mosque and is a
moment of reflection and gratitude for the pilgrimage experience. Those who are
menstruating or experiencing postnatal bleeding are exempt from this tawaf. If a
pilgrim fails to perform it, they must sacrifice an animal that meets the criteria for an
udhiyah.

4. Tawaf-e-Nafla (Voluntary Tawaf):

This type is not obligatory during the annual pilgrimage but is performed by pilgrims
seeking additional spiritual rewards. It can be done at any time during their stay in
Makkah and serves as an opportunity to deepen one's connection with Allah.

Conditions for Performing Tawaf

Each type of tawaf consists of seven circuits around the Ka’ba, emphasizing the importance
of completing the ritual [Link] pilgrims are encouraged to walk briskly during the first
three circuits and then proceed at a more leisurely pace for the remaining four, symbolizing
both eagerness and [Link] should aim to kiss the Black Stone (Hajar Aswad)
during each circuit. If they cannot reach it due to the crowd, they can raise their hands in
salutation while saying "Allahu Akbar" (Allah is the Greatest). The Black Stone represents
a physical connection to the Prophet Ibrahim and his legacy. They end the Tawaf by
supplicating at Al-Multazim which is the podium of wall between the door of Ka’bah and the
black stone.
Before commencing tawaf, pilgrims must make the intention (niyyat) and be in a state of
wudu (ablution). While some scholars consider wudu to be obligatory, others view it as

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recommended. Regardless, performing wudu is advisable to enhance spiritual

[Link] there are no specific supplications mandated during the tawaf, it is sunnah
to recite the following supplication when passing between the Rukn Yamani and the Hajar
Aswad:“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.” (Surah Al-Baqarah, 2:201).

(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.

(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
[Link] means going around the Ka’ba anti clockwise seven times. [Repeated] 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.

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Answer

Ihram
To begin their pilgrimage, Muslims entering Hajj must first wear Ihram, the ritual attire
symbolizing purity and equality. Ihram is a state of ritual purity and a specific dress code
designed to eliminate distinctions of wealth or status, uniting all pilgrims in equality. This
clothing is mandatory for men and women as they cross the boundary of Miqat. For men, Ihram
consists of two seamless white garments—one covering the upper body and the other the lower
body. They cannot cover their heads, wear sewn clothing, or shoes that cover the ankle. For
women, Ihram is their everyday attire, covering the entire body except the face, hands, and
[Link] the state of Ihram, pilgrims enter a unique moral and physical discipline that entails
several restrictions. They are not permitted to cut their hair or nails, use perfumes, or cover the
face. The Quran says, “Do not shave your heads until the offering (animals) reaches the
place of sacrifice,” instructing them to avoid these actions until they reach the sacrificial phase
of Hajj. As further emphasized, "O believers! Kill not game while in the sacred boundaries or
in pilgrim costume," prohibiting hunting within the sacred space and while in Ihram.
The Prophet Muhammad (PBUH) reinforced these restrictions, emphasizing abstention from
any scented items. Additional restrictions include avoiding abusive language and refraining
from marital relations. However, some practices remain permissible, such as bathing, changing
Ihram, and using miswak (a traditional toothbrush) for [Link] are three types of Ihram
in Hajj, allowing pilgrims to choose how they approach the pilgrimage rituals:Qiran: Combining
both Umrah and Hajj without [Link]’u: Performing Umrah during the months of
Hajj with a break before continuing with Hajj rites. Ifrad: Performing Hajj alone without
Umrah.

Tawaf already done summarize it

Sai
Sayi involves walking briskly seven times between the hills of Safa and Marwa, beginning at
Safa and ending at Marwa. This act is commanded in the Quran, where it states: “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 ritual begins with the
pilgrim climbing up Safa to a point where they can view the Kaaba—though reaching the very
top of the hill is not required. There they have water of Zamzam from the well of this holy water
which sprang out when Hazrat Ismail (A.S)rubbed his ankles against the ground.
From there, they descend and proceed towards Marwa. During this journey, men are instructed
to walk briskly, while women are permitted to walk at a normal [Link] origin of Sayi lies
in the story of Hazrat Hajra, wife of Hazrat Ibrahim, who ran between these two hills in a
desperate search for water for her son, Ismail. This act of maternal devotion and reliance on
Allah is commemorated in the ritual, reflecting deep respect for maternal love and gratitude
to Allah.
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Rami
From 10th to 12thDhil Hajj, the pilgrims stay at Mina. At Mina Rami is performed in 11th and
12thofDhil Hajj. The three stone pillars located in Mina are referred to as Jamarat. The pillar
closest to Makkah is known as Jamarat-al-Uqba, while the second pillar, situated near the
mosque in Mina, is called Jamarat-al-Wusta. A short distance away is the Jamarat-al-Sughra
According to tradition, Satan attempted to deceive and mislead Hazrat Ibrahim at these three
locations, and he stoned the devil in response. This act is commemorated during Hajj, where
pilgrims symbolically stone the devil at Mina to express their rejection of evil and obedience
solely to [Link] act of throwing stones at the pillars is known as Rami. To perform Rami
correctly, one should stand approximately five or six feet away from the stone pillar. Each pebble
should be held between the thumb and forefinger of the right hand and thrown one at a time
while reciting, “In the name of Allah, the most Gracious, the most Merciful. Allah is great.”
It is important for the pebbles to land as close to the pillar as possible.

Qurbani
The annual sacrifice during Hajj, held on the tenth of Dhul-Hajj or Eid al-Adha, honors the
devotion and faith of Prophet Ibrahim and his son Ismail. In a powerful moment of
obedience to Allah's command, Ibrahim shared a vision with Ismail, who accepted it willingly,
demonstrating his own deep commitment to Allah’s will. This event is beautifully captured in the
Quran: “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).

In Hajj, the sacrifice follows Rami at Jamarat al-Aqaba and requires animals that meet
specific conditions: camels, cows, or goats of certain ages and in healthy, undamaged condition.
This sacrifice is also observed by Muslims globally on Eid al-Adha as a symbol of devotion and
gratitude. The Prophet Muhammad (P.B.U.H) emphasized its importance, saying, “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.”
(Tirmidhi). Muslims who are not on pilgrimage perform the sacrifice after the Eid prayer
during Eid alAdha, with a three-day period allowed for this ritual. The Prophet clarified this
timing by saying, “All the Tashriq days are days of slaughtering.” (Ahmad). Traditionally, the
sacrificed animal’s meat is divided into three parts: one is kept for personal use, one shared with
family and friends, and the final portion given in charity to the needy.

Arafat
It is a plain outside makkah. The journey to Arafat is a central part of Hajj, as staying there,
called Wuquf e Arafat, is mandatory (fardh). Pilgrims must arrive before noon and stay until
sunset, spending this time in deep worship—facing the Qiblah, reciting Talbiyah, Kalima, and

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Istaghfar, and praying earnestly. As the Prophet Muhammad (PBUH) said, “The halting in the
field of Arafat is Hajj.”After the sermon and combined prayers of Zuhr and Asr, pilgrims
intensify their supplications, seeking Allah’s forgiveness. The Prophet emphasized Arafat’s
significance, saying, “There is no such day like the day of Arafat when Allah releases His
servants from the Hellfire.” Allah’s mercy is said to descend upon pilgrims, as He praises them
to the angels for their humility and [Link] sunset, the pilgrims leave Arafat without
offering the Maghrib prayer, proceeding to Muzdalifah. This day embodies profound spiritual
cleansing, humility, and Allah’s mercy.

Muzdalifa
On the evening of 9th Dhul-Hajj, pilgrims journey towards Muzdalifah, a place located six
miles from Makkah between Mina and Arafat. The Quran instructs, “Then when you pour
down from Arafat, celebrate the praises of Allah at the sacred monument.” At Muzdalifah,
pilgrims offer combined Maghrib and Isha prayers and spend the night there. During this stay,
they collect at least 49 pebbles for the ritual stoning (Rami). After completing Fajr prayers
on the 10th of Dhul-Hajj, pilgrims set out for Mina to continue their rituals.

Mina
Upon reaching Mina, pilgrims perform Rami by casting seven of the collected pebbles at the
first stone pillar, Jamarat al-Uqba. This stoning symbolizes Hazrat Ibrahim’s (A.S.)
rejection of the devil when he was on his way to fulfill Allah’s command to sacrifice his son.
Following Rami, the pilgrims perform Udhiya, or sacrifice, in memory of Hazrat Ibrahim’s
(A.S.) willingness to sacrifice his son, Hazrat Ismail (A.S.) in obedience to Allah. As the
Quran mentions, “Then if you are in safety and whosoever performs Hajj, he must slaughter
a Hady such as he can afford; but if he cannot afford it, he should observe a fast.”
After the sacrifice, male pilgrims shave their heads while females cut a small portion of their
hair. This practice aligns with the verse, “Certainly you shall enter Masjid al-Haram; if Allah
wills, some having your heads shaved and some having your head hair cut short, having no
fear.” The Prophet made a dua of forgiveness three times for those who shaved their heads,
and once for those who trimmed their hair. At this stage, all pilgrims are free from most
restrictions of Ihram, except marital relations, and may now wear normal clothes and
discontinue the Talbiyah.

Talbiyah
Followed by the Niyah and Hiram, the pilgrims recite Talbiyah. This the main ritual recitation of
the pilgrimage. Reciting loudly is preferred for men whereas women should recite in low voice.
Talbiyah expresses the state or awareness of Allah’s presence by a readiness and a watchfulness
of the heart and the mind. The words of Talbiyah are, “Here I am at Your service, O Allah
Here I am. No partner do you have. Here I am. Truly, the praise and the favor are Yours
and the dominion; No partner do You have” As soon as the pilgrim enters the state of Ihram
he must proclaim Talbiyah loudly. The pilgrim proclaims Talbiyah throughout his journey when

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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”

Kaaba
The Ka'bah is believed to have been initially constructed by Adam and later restored by
Ibrahim (Abraham) and his son Isma'il (Ishmael). It underwent further restoration during the
time of the Prophet Muhammad. This sacred structure holds immense significance in Islam as it
was the first sanctuary dedicated to the worship of [Link] the qiblah, or the direction Muslims
face during their prayers, the Ka'bah serves as a central point for Muslims around the globe. For
many pilgrims, the Ka'bah is the primary destination upon arriving in Makkah for the
pilgrimage (Hajj). During the Hajj and Umrah, pilgrims perform Tawaf, which involves
circumambulating the Ka'bah seven times in a counterclockwise direction.

Place of Ibrahim
The Place of Ibrahim, known as Maqam Ibrahim, holds great significance in the context of
Hajj, the annual pilgrimage that is one of the Five Pillars of Islam. This sacred site is located
near the Ka’bah in the Masjid al-Haram (the Grand Mosque) in Mecca, Saudi Arabia. It is
recognized as a revered spot where Prophet Ibrahim (Abraham) is believed to have stood
during his time, serving as a symbol of his devotion and submission to [Link] to
Islamic tradition, Maqam Ibrahim is associated with the monumental acts of worship performed
by Prophet Ibrahim and his son Isma’il (Ishmael). The site is believed to house a stone, known
as the Station of Ibrahim, which is said to have been miraculously elevated to help Ibrahim
reach the Ka’bah when he was building it. This connection underscores the fundamental role
Ibrahim plays in Islamic theology, being regarded as a model of faith and obedience to God.
During the Hajj pilgrimage, Maqam Ibrahim is integral to the rituals performed by pilgrims.
After completing the Tawaf, which involves circumambulating the Ka’bah seven times, pilgrims
are encouraged to pray two Rak’ahs (units of prayer) behind this sacred site. This practice is a
way to honor Ibrahim’s legacy and to seek Allah's blessings and [Link] Qur'an
emphasizes the importance of this site in Surah Al-Baqarah (2:125), stating: “And [mention]
when We made the House a place of return for the people and [made it] a sanctuary. And
take, O believers, the standing place of Ibrahim as a place of prayer.” This verse underscores
the sacredness of the site and reinforces its role in [Link] rituals associated with Maqam
Ibrahim during Hajj also symbolize the unity of Muslims worldwide. Regardless of their
diverse backgrounds, all pilgrims come together at this revered site to perform acts of worship
that connect them to the prophetic traditions. This shared experience fosters a sense of
community and reinforces the core tenets of Islam.

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Hajr e Aswad
Hajr-e-Aswad, also known as the Black Stone, is a sacred stone mounted in silver and located in
the southeastern corner of the Ka’bah. This revered stone was given to Hazrat Ismail by the angel
Jibrail during the reconstruction of the Ancient House. According to tradition, the stone was
originally milky white but has turned black due to the sins of humanity. The Black Stone holds
significant spiritual value as it was touched and kissed by Hazrat Ibrahim and the Holy Prophet
Muhammad (P.B.U.H). Kissing Hajr-e-Aswad symbolizes a pure love for Allah and a
commitment to obey His [Link] act of kissing the Hajr-e-Aswad is referred to as
istilam. During this ritual, pilgrims place the palms of both hands on the stone, bow their faces
between their palms, and kiss the stone silently. If it is not feasible to kiss the stone directly,
pilgrims may touch it with their right hand and then kiss their hand. If even this is not possible
due to crowding, they can raise their palms toward Hajr-e-Aswad and kiss their palms instead.

Zamzam
Zamzam is the renowned well located in Masjid Al-Haraam. Following the Sunnah of Prophet
Muhammad (P.B.U.H), it is encouraged for pilgrims to drink from Zamzam water after
performing istalam of the Black Stone. If the area around the well is crowded, pilgrims may
signal istalam from a distance and then proceed towards Safa while reciting the following verse:
“Indeed, Safa and Marwa are among the signs of Allah. So whoever performs Hajj or
Umrah, there is no harm in walking between them. And whoever voluntarily does good—
indeed, Allah is Appreciative and Knowing.” (Al-Baqarah, 2:158)

Prayer ( Salat )
Conditions for Prayers
(a) Prayers (salat), whether obligatory or voluntary, require preparation.
Write an account of how a Muslim prepares for it? [10]
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M/J 2010
(a) What are the conditions of prayer (salat) that must be fulfilled before
performing them. [10]

M/J 2012

(a) Give a detailed account of how Muslims prepare for prayer. [10]

Marking Scheme:
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
Before performing prayer, it is essential to form the intention (niyat) to do so, placing it firmly
in one's mind. While verbalizing it is not obligatory, it is often expressed aloud, especially for
Sunnat and Nafil prayers. The intention must focus on fulfilling prayer as an act of devotion to
Allah, for “Deeds are according to their intentions, and each man will get what he intends,”
as stated by the Prophet (SAW). Importantly, there are no authentic statements detailing a
specific formula for intentions, and neither the Prophet (SAW) nor his companions explicitly
expressed their intentions aloud.
Purification is critical before prayer, as the body, clothing, and place must all be free from
impurities. The Quran emphasizes this by stating, “And Allah loves those who keep themselves
clean and pure.” A state of ritual purity is achieved through wudhu (ablution), ghusl (full
bath), or tayammum (dry ablution) when water is unavailable. Minor actions like excretion or
sleeping may only require wudhu, while major impurities necessitate ghusl. Tayammum can
substitute for wudhu or ghusl if there is no water, but must be renewed for each obligatory
prayer. Furthermore, clothing, including accessories like socks or caps, must be “purified of all
impurities” as Allah instructs, “And purify your garments.” Clothes that become impure must
be thoroughly washed and wrung out three times.
The prayer space should also be pure, free from impurities, whether it is a ground surface, mat,
or floor. “Surely Allah does not accept prayers without purification.” Standing in places with
unpleasant odors or dirt is discouraged. Additionally, one’s satr (area of the body that must
remain covered) must be properly covered. For men, this covers the area from the navel to the
knees, while for women, the satr includes the entire body except the face, hands, and feet. The
Prophet (SAW) advised against men praying in pants without an overgarment, while Hazrat
Ayesha (RA) quoted him saying, “Allah does not accept the prayer of a woman who has
reached puberty unless she wears a khimar.”

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Facing the Qiblah (direction of the Ka’abah) is mandatory in prayer. Without a valid reason,
praying while facing any other direction renders the prayer invalid, as the Quran instructs, “So
turn your face to the direction of Al-Masjid-ul-Haram” (Quran 2:144). After establishing the
Qiblah direction, believers do not need to adjust it, even if newer compasses suggest minor
changes.
Lastly, prayer must be performed within its prescribed time as Allah states, “Verily, the prayer
is enjoined on the believers at fixed hours” (Quran 4:103). Praying outside this timeframe is
invalid unless done as a missed (Qaza) prayer. The timing for each prayer varies: Fajr from
daybreak until before sunrise, Zuhr from noon until objects cast double shadows, Asr from the
end of Zuhr until sunset, Maghrib from sunset until twilight ends, and Isha from twilight until
dawn. Certain periods—sunrise, midday, and sunset—are restricted times during which prayer
is forbidden.

(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).

Benefits of Prayers

Benefits of Individual prayers

O/N 2014
(a) The Prophet said, ‘Between a person and disbelief is discarding prayer.’
What benefits do Muslims find in regular prayer (salat)? [10]

Answer
Prayer (Salah) is one of the Five Pillars of Islam and represents a direct connection between
a Muslim and Allah. This daily act of devotion is not just a ritual; it is a foundation of Islamic
life, shaping spiritual growth, self-discipline, and a sense of purpose. Each of the five daily
prayers serves as a reminder of a Muslim’s faith and dedication, grounding them in humility

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and obedience to [Link] word Salat is mentioned 67 times in Quran highlighting its
importance.

1. Constant Reminder of Faith: The five daily prayers serve as regular reminders of Allah,
ensuring that Muslims remain conscious of their faith throughout the day. By pausing
for prayer at set intervals, they not only reconnect with Allah but also re-center their focus
on spiritual devotion amidst worldly tasks. This ritual reinforces the importance of faith in
their lives, helping Muslims to prioritize Allah above all else.

2. Spiritual and Moral Development: Prayer cultivates humility and submission before
Allah. The physical postures—standing, bowing, and prostrating—reflect a believer’s
obedience and devotion. By submitting to Allah, Muslims are reminded to keep their
actions in line with Islamic principles. The Quran emphasizes this transformative effect of
prayer, stating, “Verily, the prayer prevents from shameful and evil deeds” (29:45).
This guidance through prayer encourages believers to avoid sin and live righteously.

3. Discipline and Punctuality: The structure of praying at specific times each day instills
discipline and punctuality. Observing these intervals teaches Muslims time management
and reinforces the balance between their worldly obligations and spiritual commitments.
This daily routine develops a sense of order and dedication that transcends into all areas
of life.

4. Forgiveness and Purification: Prayer provides a means of seeking forgiveness and

purification from sins. The Prophet Muhammad (PBUH) illustrated this by saying,
“When a Muslim offers his prayers to please Allah, his sins are shed away from him
just as these leaves are falling off this tree”. Through sincere prayer, Muslims
continuously purify their hearts and reinforce their connection with Allah.

5. Unity and Equality: Praying together, especially during congregational prayers, fosters
a sense of unity and equality among Muslims. In the mosque, everyone stands shoulder to
shoulder, symbolizing that all are equal before Allah, regardless of social or economic
status. This collective worship strengthens the sense of community and solidarity
within the Muslim Ummah.
6. Preparation for the Hereafter: Prayer is a reminder of life’s ultimate purpose—
preparing for the Hereafter. By maintaining this regular spiritual discipline, Muslims
stay mindful of their accountability to Allah. The Prophet Muhammad (PBUH) said,
“The first deed of a person to be reckoned for on the Day of Judgment will be his
prayers.” This underscores the significance of prayer in achieving success in the
Hereafter, helping Muslims align their daily actions with their ultimate goals.

7. Inner Peace and Mental Stability: Beyond spiritual benefits, prayer provides emotional
solace and mental tranquility. In reconnecting with Allah, Muslims experience peace,
relief from worldly stress, and a sense of stability. The Quran reassures believers of this,

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stating, “Verily, in the remembrance of Allah do hearts find rest” (13:28). This peace
reinforces faith and strengthens Muslims as they navigate life’s challenges.
In conclusion, prayer is a fundamental act of devotion in Islam, affecting a Muslim’s spiritual,
moral, and mental well-being. It is a source of discipline, purification, and peace, reinforcing a
deep connection with Allah and guiding believers toward a righteous life. As the Prophet
(PBUH) said, “Prayers are the key to Paradise,” and indeed, they remain central to the Muslim
journey of faith.

Benefits of Congregation Prayer

How to Pray in Congregation
Praying in congregation is an essential practice in Islam that strengthens community bonds and
enhances the spiritual experience of individuals. To pray in congregation, Muslims gather in a
mosque or designated prayer area, following specific guidelines and etiquettes. The congregation
begins with the Imam (prayer leader) standing in front, and all participants line up behind him in
straight rows. Each individual should be mindful of their actions, maintaining focus on the prayer
and adhering to the prescribed movements and recitations. This collective worship fosters unity
and reinforces the significance of prayer in the lives of believers.

Importance of Congregational Prayer in Islam

Muslims have the option to pray both individually and communally, with congregational prayers
serving several significant purposes. By praying together, they seek to fulfill Divine commands,
as Allah instructs believers to pray in unity. The Quran states: “Establish regular prayer and
give poor tax and bow down your heads with those who bow down” (2:43) Al-Baqarah.
The essence of communal prayer is also reflected in Surah Al-Fatiha, where believers
collectively affirm their worship, stating: “You do we worship; Your aid we seek. Show us the
straight way” (1:5-6). Therefore, offering prayers in congregation embodies the true spirit
of this Surah and enhances the power of prayer.
Praying in congregation yields considerable spiritual benefits. It is emphasized that
congregational prayers are superior to individual prayers, a notion supported by both the
Quran and the teachings of the Prophet Muhammad (PBUH). The Prophet (PBUH) remarked:
“The prayer in congregation is twenty-seven times superior to the prayer offered by a
person alone” (Bukhari).
Additional rewards are associated with congregational prayer, particularly for those who pray in
the first row. The Prophet (PBUH) noted: “If you were to know the reward in performing the
prayer in the first row, you would fight amongst yourselves to stand in the first row.”
Furthermore, attending the Isha prayer in congregation provides the believer with the
reward of half the night’s worship, while attending both Isha and Fajr in congregation
grants the reward of a full night’s worship.

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Congregational prayers also facilitate the forgiveness of minor sins committed between
prayers. By attending these prayers, Muslims align themselves with the Prophet’s wishes, as he
(PBUH) emphasized the importance of communal worship. He said: “I intend to tell the
Muezzin to call out the Takbir and ask someone to lead the prayer, and I myself set the
house of that person on fire who did not attend the congregational prayer.”
Moreover, congregational prayers play a crucial role in alleviating hypocrisy and safeguarding
believers from Hellfire. The Prophet (PBUH) indicated that “the believer who offers prayer
five times a day with congregation and finds Takbir-e-Ulaa for forty days consecutively for
the sake of Allah is freed from the torment of Hell and hypocrisy.”
Beyond individual spiritual growth, congregational prayers foster a sense of community among
Muslims. They serve as a reminder of the Islamic principle of equality, as people of various
backgrounds—rich and poor, black and white, masters and slaves—stand together in prayer
before the same God.
This unity reinforces the idea that all believers share equal responsibilities to seek Allah's
pleasure, highlighting their common identity as servants of Allah. When Muslims congregate to
worship, they are reminded of their shared purpose and dependence on Allah.
Congregational prayers also facilitate the sharing of news and emotions among Muslims.
After the prayers, believers greet each other, providing opportunities to forge friendships and
understand one another's circumstances. This mutual concern fosters a supportive community
where members are motivated to help each other.
The bonds formed through congregational worship extend to celebrating joyous occasions such
as Eid and weddings, as well as supporting one another during challenging times. Muslims pray
for the deceased and console one another, demonstrating solidarity and compassion.
Ultimately, the practice of performing five daily prayers in congregation promotes unity and
brotherhood within the Muslim community.

Now combined benefits

(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]

O/N 2014
(a) The Prophet said, ‘Between a person and disbelief is discarding prayer.’
What benefits do Muslims find in regular prayer (salat)? [10]

M/J 2016
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(a) Outline the main teachings in the Qur’an and Prophetic Hadiths
about prayer (salat) as the foundation of Islam. [10] Marking scheme:
Before starting prayers a Muslim has to fulfill certain conditions e.g. intention; time; purity;
sattar, and qibla. Candidates need to elaborate on these conditions and then go on to write an
account of the importance of prayers in the life of Muslims. Here they could say that having
specific times each day to be close to God helps Muslims to remain aware of the importance of
faith in their lives. Muslims start the day with purifying themselves and standing before their
Lord; the recitations and movements of prayers express the humility and submission of a believer
and keep him humble, prayers are a constant reminder throughout the day to be mindful of God
and puts daily life within perspective of the life to come in the hereafter. These and other similar
points can be made by the candidate to answer this part of the question.

Answer
Prayer (Salah) is one of the Five Pillars of Islam and represents a direct connection between a
Muslim and Allah. This daily act of devotion is not just a ritual; it is a foundation of Islamic life,
shaping spiritual growth, self-discipline, and a sense of purpose. Each of the five daily prayers
serves as a reminder of a Muslim’s faith and dedication, grounding them in humility and
obedience to [Link] word Salat is mentioned 67 times in Quran highlighting its importance.
Both individual and congregational prayers are essential aspects of Islamic worship, offering a
range of spiritual, social, and personal benefits that enrich a Muslim's faith journey.

1. Constant Reminder of Faith: The five daily prayers serve as steady reminders of
Allah, encouraging Muslims to pause and reorient their lives toward their faith. Through
this structured devotion, believers reaffirm their dedication to Allah, which helps
prioritize spiritual commitments over worldly distractions.

2. Spiritual and Moral Development: In both individual and communal settings, prayer
fosters humility and submission to Allah. The physical gestures of standing, bowing,
and prostrating during prayer are acts of surrender, reminding believers of their duty to
uphold Islamic values. The Quran emphasizes this transformative effect, stating,
“Verily, the prayer prevents from shameful and evil deeds” (29:45), thereby guiding
Muslims to avoid wrongdoing and strive for righteousness.

3. Discipline and Punctuality: Adhering to prayer times reinforces discipline and time
management in a Muslim’s daily routine. Observing these intervals instills an
appreciation for balance, ensuring that worldly duties do not overshadow spiritual
obligations. This commitment to a structured prayer schedule cultivates a sense of order
that benefits other aspects of a Muslim's life.

4. Forgiveness and Purification: Prayer serves as a means of seeking forgiveness and

cleansing of sins. The Prophet Muhammad (PBUH) illustrated this by saying, “When
a Muslim offers his prayers to please Allah, his sins are shed away from him just as

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these leaves are falling off this tree.” Through sincere prayer, Muslims continuously
purify their hearts and strengthen their connection with Allah.

5. Unity and Equality in Congregational Prayer: Congregational prayers reinforce a

profound sense of unity, as Muslims stand shoulder to shoulder, transcending social
and economic differences. This practice embodies the Quranic command, “Establish
regular prayer and give poor tax and bow down your heads with those who bow
down” (2:43). Additionally, Surah Al-Fatiha’s collective supplication—“You do we
worship; Your aid we seek. Show us the straight way” (1:5-6)—echoes the unity of
purpose that Muslims share. The Prophet (PBUH) also emphasized the communal
aspect, stating, “The prayer in congregation is twenty-seven times superior to the
prayer offered by a person alone” (Bukhari). The rewards of praying in
congregation, especially in the first row, are so significant that believers would vie for
these positions if they truly understood their worth.

6. Enhanced Rewards and Protection: Congregational prayers bring unique rewards,

especially for those who attend the Isha and Fajr prayers in congregation, as these carry
the blessings of worshipping for half or even a full night. Additionally, joining the
Takbir-e-Ulaa in congregation for forty consecutive days shields believers from
Hellfire and the pitfalls of hypocrisy. The Prophet’s (PBUH) dedication to
communal worship underscores its importance, indicating that neglecting it contradicts
the spirit of unity and brotherhood.

7. Social Bonding and Mutual Support: Congregational prayer goes beyond individual
worship by nurturing a strong sense of community among Muslims. Gathering for
prayer facilitates social interaction, allowing believers to share updates, emotions, and
concerns with one another. This environment fosters friendships, support, and mutual
understanding, encouraging community members to help each other. Such bonds extend
to life events, from joyous celebrations like Eid and weddings to times of sorrow, such
as prayers for the deceased. Congregational prayer reinforces the principle of equality
and shared responsibility to seek Allah’s pleasure, reminding all Muslims of their
collective identity as servants of Allah.

8. Preparation for the Hereafter: Prayer serves as a constant reminder of life’s ultimate
purpose—preparing for the Hereafter. Maintaining regular prayers keeps Muslims
aware of their accountability to Allah, as highlighted by the Prophet’s (PBUH)
statement, “The first deed of a person to be reckoned for on the Day of Judgment
will be his prayers.” This awareness encourages Muslims to align their daily lives with
their spiritual goals, fostering a mindset of eternal preparation.

If the first question comes you have to summarize this and write with
conditions of prayer.

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(b) Why is private prayer (du’a) given so much importance by Muslims? Give
reasons for your answer. [4]
Personal Connection with Allah: Private prayer (du’a) allows Muslims to develop a personal
relationship with Allah, enabling them to express their innermost thoughts, desires, and feelings
directly to Him. Opportunity for Forgiveness: Du’a is a means for seeking forgiveness for sins,
as it provides a private space to repent and ask for mercy from Allah, reinforcing the concept of
personal [Link] Needs and Concerns: Through du’a, Muslims can address
their specific needs and concerns, whether related to health, family, or personal challenges,
allowing them to seek guidance and support in their lives. Expression of Gratitude and
Humility: Engaging in private prayer emphasizes the importance of humility and gratitude, as
Muslims acknowledge their dependence on Allah and express thankfulness for His blessings.

Friday Prayer
(a) How do Muslims prepare themselves for Friday (Jum’a) prayers and
what are the special features of this prayer? [10] Marking scheme:
A twofold response is needed here. The first part should give an account of how Muslims prepare
for Friday (Jum’a) prayers and the second part should be about the special features of Jum’a
prayers. Candidates could say that great reward has been promised for attending Jum’a prayers
and worshippers should prepare themselves especially for this prayer by bathing, trimming their
nails, wearing fresh and clean clothes, using ittar before arriving at the mosque. The special
features of the Jum’a prayers it could be said are:
• It is prayed at the same time as the zuhr prayer which it replaces. Two fard rak’aat are prayed
for Ju’ma instead of the four prayed for zuhr. • It is prayed in congregation in a mosque behind
an imam. • It cannot be prayed individually. • The imam delivers a sermon in two parts which is
essential to listen to. • One sermon is distinguished from the other by a brief sitting by the
imam.
• After the sermon the prayer is led by the imam, only the fard rak’aat are prayed in congregation.

Answers
Friday ( jum’a) means to congregate, gather or get [Link] Friday congregational prayer
is mandatory for men and is performed instead of the Zuhr (noon) prayer on Fridays. Certain
individuals are exempt from this obligation, including women, children, slaves, the sick, and
those with mental illnesses. This exemption is noted in a Hadith of the Prophet Muhammad
(PBUH), where he stated: “Friday prayer is binding and obligatory upon every Muslim
except upon four (persons), a bonded slave, a woman, a child or a sick man” (Abu Daud).

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Unlike the daily Zuhr prayer, the Friday prayer consists of two units (Fardh) rather than the
usual four units of Fardh in Zuhr. In addition, four units of Sunnah are performed separately,
alongside two additional Sunnah units before and after the main prayer. The timing of Friday
prayer aligns with that of the Zuhr prayer, with the primary difference being that it is observed
specifically on Fridays.

Features and Method of Prayer

Friday (Jum’a) prayers hold significant importance in Islam and are obligatory for all Muslim
men, although women and children are also encouraged to attend in some communities. The
Quran emphasizes this by stating: “O you 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 you but knew” (62:9). To prepare for this special prayer,
Muslims are encouraged to perform certain acts of cleanliness and personal grooming.

First and foremost, believers should attain purification by performing ablution or taking a bath,
as highlighted in the Quran: “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”.
Following this, they should wear fresh and clean clothes, ideally white, which is considered a
Sunnah of the Prophet Muhammad (PBUH). Additionally, using ittar (fragrance) is
recommended, along with trimming nails and hair. The Prophet (PBUH) stated: “Anyone of you
attending the Friday (prayers) should take a bath”.
On Fridays, Muslims gather at Jami Mosques where the Jum’a prayers and sermons are
delivered. If a Jami Mosque is not nearby, they can attend any other Jami Mosque. There are two
Azaan (calls to prayer) for Friday congregational prayer. The first Azaan signifies that believers
should stop their worldly activities and prepare for prayer. The Quran reiterates this by saying:
“O you who believe when the call is proclaimed to the prayer on Friday, haste earnestly to
the Remembrance of Allah and leave off Business: that is the best for you if you but knew”.
Upon arrival at the mosque, worshippers should first perform Tahayyat-ul-Masjid, followed by
four units of Sunnah prayer before the second Azaan, which is called before the sermons begin.
The Jum’a prayer replaces the regular Zuhr prayer, consisting of two Fard rak’aat instead of
four. This prayer must be performed in congregation and cannot be prayed alone or compensated
afterward; if someone misses it, they are required to offer the regular Zuhr prayer instead.
During the Jum’a prayers, the Imam delivers two sermons that are essential for the congregation
to attend. The sermons contain guidance from the Quran and Hadith, covering various aspects of
Muslim life, including the glorification of Allah, praises upon the Prophet Muhammad (PBUH),
and reminders about moral responsibilities. It is important for worshippers to listen attentively
during the sermons, refraining from speaking or using mobile phones, as the Prophet (PBUH)
emphasized the significance of this engagement.

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After the sermons, the Imam leads the congregation in prayer, ensuring that all worshippers line
up shoulder to shoulder without gaps. The entire experience reinforces unity and community
among Muslims, reminding them of their collective responsibilities toward Allah and each other.

(b) In your opinion, what are the benefits of praying in a mosque? Give
reasons for your answer. [4]
They are centres especially dedicated for collective worship. They enable the community to meet
together which encourages healthy social relations and promotes brotherhood. They provide
facilities for education and joint learning. By their appearance they remind the community that it
is united. Their presence symbolises the community’s unity and strength. Muslims sometimes
withdraw to mosques for the conclusion of [Link] is a greater reward for praying in the
mosque. It serves as an educational centre for Muslims and is also a place of retreat etc. Friday
prayers, Eid prayers and funeral prayers can all be held in mosques.

Eid prayers
(a) Write about the preparations made for the two ‘Id prayers and say how
the prayers are performed. [10]

M/J 2013

(a) Describe how and why Muslims celebrate Eid al-Fitr and Eid al-Adha. [10]

O/N 2021
(a)Describe how and when the two Eids are celebrated and give an account
of the Eid prayer.[10] Marking Scheme:
The prayers of the two ‘Ids were made compulsory in the first year after migration. It is a sunna
mu’kkadah as the Prophet (pbuh) always performed these prayers and ordered the men and
women to go out and attend them. It is preferred to take a bath, perfume oneself and put on one’s
best clothes on the occasion for both ‘Id’s. It is sunna to eat an odd number of dates before going
for salah on ‘id ul fitr whilst for ‘Id ul adha eating is delayed till after the ‘Id prayers and then the
believer may eat of his sacrifice, if he has sacrificed an animal. ‘Id prayers can be performed in
the mosque but it is preferred to perform it in a place outside the city or in an open ground. The
Prophet (pbuh) would pray the two ‘Id prayers on the outskirts of Madina, in fact he only offered
I’d prayers once in his mosque when it was raining. It is recommended that women and children
to also attend ‘Id [Link] 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

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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
The two primary festivals in Islam are Eid-ul-Fitr and Eid-ul-Azha, where "Eid" signifies
recurring joy or celebrations. Eid-ul-Fitr occurs on the 1st of Shawwal, marking the end of
Ramadan, while Eid-ul-Azha is celebrated on the 10th of Zil Hajj, following the completion of
Hajj.
Eid prayers were instituted in the first year after the Prophet Muhammad’s migration, making
them a Sunnah Mu’akkadah, meaning they are highly recommended. The Prophet (PBUH)
performed these prayers and instructed both men and women to attend. These prayers are
congregational and cannot be performed individually, serving as an important communal act of
worship. It is crucial to note that Eid prayers do not replace the obligatory Fajr prayer, and there
is no Qaza (compensatory prayer) for them.
To prepare for both Eid occasions, it is encouraged to take a bath, wear the best attire, and apply
perfume. For Eid-ul-Fitr, it is Sunnah to eat an odd number of dates before attending the prayer,
whereas for Eid-ul-Azha, eating is delayed until after the prayer, allowing participants to partake
in the sacrifice if they have done so. Ideally, Eid prayers should be performed in an open area or
outside the city rather than just in a mosque, as the Prophet (PBUH) used to pray in the outskirts
of Madina, only praying in the mosque when it was raining.
The timing for Eid prayers is any time after sunrise but before noon, with Eid-ul-Azha prayers
typically held slightly earlier than those for Eid-ul-Fitr. Notably, there is no Azaan or Iqamat
required for these prayers. Eid is a day of thanksgiving, where Muslims come together joyfully to
express gratitude to Allah for fulfilling their spiritual obligations.
Both Eids are occasions for rejoicing, with the Prophet (PBUH) stating, "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-Azha specifically commemorates the profound sacrifice of Prophet
Ibrahim and Ismail, rooted in a dream in which Allah commanded Ibrahim to sacrifice his son.
Congratulating one another on Eid is also a cherished tradition. Jabir ibn Abdullah reported,
“When the companions of the Prophet (PBUH) 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 day begins with the congregational prayer, where Muslims glorify Allah, seeking His
forgiveness and strengthening their faith.
The method for Eid-ul-Fitr and Eid-ul-Azha prayers is identical, comprising two Raka’at, with
the Imam reciting Surah Al-Fatiha and another passage from the Quran aloud in each Raka’at.

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The intention for the prayer is expressed as: “I intend to offer two Raka’at Wajib of Eid-
ulFitr/Eid-ul-Azha (as the case may be) with six additional Takbirs, behind this Imam and I am
facing the Holy Ka’abah.”
When the Imam recites Takbir-e-Tahrima with a loud Allahu-Akbar, the followers should
respond with a low Takbir, folding their hands as in other prayers. After reciting Sana, the
Imam raises both hands to his ears and loudly says the Takbir again, followed by the followers
mimicking this action. This procedure is repeated, culminating in the third Takbir, after which
the usual prayer posture resumes.
In the second Raka’at, the Imam continues with Tasmiyah, Surah Al-Fatiha, and another
Surah, followed by the Takbir and the same sequence of actions. After completing both Raka’at,
the Imam delivers the Khutbah in two parts with a short pause in between. This sermon is
Sunnah and should be listened to attentively.
During the sermon of Eid-ul-Fitr, the Imam emphasizes the significance of Sadaqah-ul-Fitr, an
obligatory charity for those who can afford it, ideally distributed before the prayers to ensure the
less fortunate can also enjoy the festivities. For Eid-ul-Azha, the Imam discusses the importance
of sacrifice, encouraging Muslims to slaughter their animals on Eid day after prayers, though it is
acceptable to perform the sacrifice on the second or third day of Eid as well.

(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 [Link] mark two important
events in the Islamic calendar i.e the completion of fasting during the month of Ramadan and the
completion of hajj for the pilgrims. 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 [Link] 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.

Dua
(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:

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• du’a is the act of remembering God and calling upon [Link] du’a
Muslims call upon God for forgiveness, guidance and [Link]’a can be
made to seek help from God in a believer’s personal matters or to protect,
guide or bless a relative [Link] 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
Invocation (Duʿāʾ)
Invocation, or Duʿāʾ, is the practice of supplication or request in Islam, and it is regarded as a
profound act of worship. Prophet Muhammad (PBUH) emphasized the importance of Duʿāʾ,
stating, “Dua is the very essence of worship.” The Arabic term "dua" translates to "calling,"
highlighting the act of reaching out to Allah and remembering Him.
In addition to the obligatory five daily prayers, Muslims are encouraged to call upon Allah for
forgiveness, guidance, and strength throughout their lives. This practice is not only an
expression of faith but is also seen as a means of changing one’s circumstances. It is believed
that Dua can change destiny, reinforcing the idea that engaging in this form of worship allows
individuals to draw closer to Allah, especially in times of need.
Dua represents a submission to the Creator and showcases a person's dependence on Allah. In
the Holy Qur’an, Allah reassures His followers with the verse: “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). This verse underscores the personal and immediate connection
between the believer and Allah.
Muslims can make personal supplications in their own words and any language they prefer. This
flexibility allows for heartfelt expressions of hope, concern, and gratitude. Individuals might pray
privately for their own affairs, seek protection, guidance, and blessings for loved ones, or even
extend their prayers to the entire Ummah, the global Muslim community.
Importantly, Allah is not perceived as a distant or indifferent deity. Instead, He is characterized
as Rahman (the Most Gracious) and Raheem (the Most Merciful), ever responsive to the
genuine calls of His creation. Prophet Muhammad (PBUH) further reassured believers by saying,
“Allah does not turn away, empty-handed, the one who calls upon Him in prayer.” This
statement reflects the belief that Allah welcomes sincere prayers from His followers.
While Muslims can invoke Allah anytime and anywhere, certain conditions enhance the
effectiveness of their supplications. It is recommended to be in a state of wudu (ablution), facing
the Qiblah (the direction of the Kaaba), and ideally, making supplications while in sujood
(prostration) to express humility before Allah.

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Muslims may recite Dua before, during, or after formal prayers, as well as at various times
throughout the day. The Prophet Muhammad (SAW) advised, “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.” This highlights the importance of being consistent in
supplication, particularly during favorable times.

Times of Acceptance for Dua

There are several specific moments in life when a Muslim’s Dua is particularly accepted. These
opportune moments include:
While travelling: A time when one is often in need of guidance and safety. While sick or
visiting the sick: When individuals seek healing and [Link] at night (last third of the
night): A time recommended for supplication, as it is believed that Allah is especially attentive
to prayers at this [Link] prostrating (sujood): In this position of humility, supplication is
highly [Link] the Azaan and the iqamah: A time when prayers are particularly
[Link] experiencing injustice or oppression: When individuals seek relief from their
[Link] the Day of Arafat: A significant day in the Islamic calendar when supplications
are especially [Link] Ramadan or during nafl fasts: The blessed month and
voluntary fasts are times of heightened spirituality and prayer.
Incorporating these practices into daily life strengthens the believer's relationship with Allah,
illustrating the significance of Duʿāʾ in the Muslim faith. It is through these acts of worship that
individuals can seek assistance, express gratitude, and maintain a connection with their Creator.

(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. In this way,,
we are getting closer to our Lord. Thus, Dua is a source of rapprochement of the supplicant to
Allah the Almighty . Rather than treating it as a ritual that is performed almost robotically
without thought or meaning, the foundation for dua is the faith that our Creator hears our every
word, knows our every thought and every deed that we have enacted. Even if we cannot express
the words, our hearts will reveal what we are trying to [Link] Qur’an states: “Your Lord says,
‘Call on Me and I will answer you’.” (Surah Ghafir Qur’an 40:60)

Purification for Prayer

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Wudhu
Give an account of the conditions required for ablution (wudu) and the
method of performing it. [10]
To perform ablution (Wudu) correctly, the following steps and guidelines must be observed, as
they are essential for anyone preparing to perform prayer. The Quran provides clear instructions:
“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).

Conditions
Make Intention (Niyyah): Begin with a sincere intention, stating, "I intend to perform Wudu
for Allah’s pleasure and in compliance with His command." This focuses the mind on the
purpose of purification. Face the Qiblah (if possible): If circumstances allow, sit facing the
Qiblah, the direction of prayer, to enhance devotion and [Link] Pure Water: The water used
for Wudu must be clean and free of impurities to ensure ritual purity. Maintain Continuity:
Wudu should be performed in a continuous process, with each step following smoothly without
delay. No part should dry up before another is [Link] Correct Order: Each body part
should be washed in a prescribed sequence: hands, mouth, nose, face, arms, head, ears, and feet.
This order follows the practice of the Prophet Muhammad (PBUH). Begin from the Right: Start
washing from the right side, such as the right hand and right foot first, as it is a Sunnah, or
recommended [Link] Wet Each Area: Each required area should be completely
wet, including spaces between fingers and toes, ensuring no area remains dry. Use Miswak or
Brush Teeth: It is recommended to clean one’s teeth with a miswak or toothbrush before or after
Wudu to maintain oral cleanliness, which the Prophet Muhammad (PBUH) encouraged.

Method
Intention (Niyah): Begin by making the intention to perform wudhu and recite Tasmiya
(Bismillahir Rahmanir Rahim).Washing the Hands: Wash both hands up to the wrists three
times. Ensure that the wet fingers are passed between each other. If wearing rings or bangles,
adjust them to ensure the skin underneath is not [Link] the Mouth: Take a handful of water
and rinse the mouth three times [Link] Water into the Nostrils: Use the right
hand to take water and sniff it into the nostrils three times, then blow it out. The left hand should
be used for cleaning the [Link] the Face: Wash the entire face three times using both
hands, from the forehead down to the chin and from ear to [Link] the Arms: Wash the
right arm and then the left arm up to the elbows three times [Link] the Head (Masah):
Using wet hands, wipe over the head once, moving from the front to the back, and then pass the
back of the wet hands over the nape of the [Link] the Ears: Clean the inner sides of the
ears with the forefingers and the outer sides with the [Link] the Feet: Finally, wash
both feet up to the ankles, starting with the right foot, ensuring water reaches between the toes
and all parts of the feet.

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Additionally, the actions of the Prophet Muhammad (peace be upon him) serve as a guide for
Muslims. Hazrat Anas (RA) narrated “I saw the Prophet (saw) performing (wudhu). He
washed his hands three times.”
Wudhu (ablution) can be invalidated by several actions essential for maintaining purity before
prayer. These include any form of excretion, such as urine or feces, which nullifies wudhu “….
Or any of you comes from answering the call of nature (it is necessary to make wudhu”. [5:
6] . Vomiting a mouthful also cancels wudhu, while smaller amounts do not; Hazrat Aisha
(RA) stated that one should repeat wudhu after vomiting (Ibn e Maja). Falling asleep while
lying down invalidates wudhu, but not if one falls asleep in other positions. Laughing out loud
during prayer, losing consciousness (from fainting or intoxication), and blood flowing from
its source also render wudhu invalid. Awareness of these factors is crucial for maintaining the
necessary state of purity for prayer.
(b) In your opinion, what is the most important benefit of salat in the lives of
Muslims?Give reasons to support your answer. [4]
the most important benefit of salat is that by having specific times of prayer believers remember
God five times a day at least and remain aware of the importance of faith in daily life;Muslims
start their day by purifying themselves and standing before their Lord. Another important benefit
of salat is that it is a constant reminder to Muslims about the presence of [Link] strengthens their
dependence and faith in God and puts daily life in perspective of the hereafter and the final
judgment.

(a) Write about the different types of purification before the performance of
salat:

• wudu

• tayammum and

• ghusl. [10]

Tayammum
Tayammum (dry ablution) serves as an alternative to ghusl or wudhu. It is performed to
achieve purity under specific conditions, such as when an individual is sick and cannot use
water or when using water could worsen their illness. Additionally, tayammum is necessary
when water is unavailable or when there is a risk of an enemy attack during the process of
ablution or bathing. The Holy Quran states, “But if you are ill, or on a journey, or one of you
comes from relieving himself, or you touched women, and you do not find water, then go to

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the clean soil and rub your face and hands (therewith). Lo, Allah is Ever Oft Pardoning,
Oft forgiving.” [4: 43]

In such situations, the following steps are to be followed to perform tayammum:

Recite Tasmiya, which is Bismillahir Rahmanir Rahim, and state the intention: “I intend to
make Tayammum with the object of removing impurity and acquiring purity.”Place both hands
lightly on clean and pure earth, sand, dry stone, an earthen pot, or any object that has dust on
[Link] off excess dust from the hands, and then wipe the face with them once, similar to the
procedure in [Link] the process of placing the hands on the sand and blowing off the
dust, then wipe the right arm up to the elbow with the left hand, followed by the left arm up to
the elbow with the right hand.
It's important to note that actions that invalidate wudhu also invalidate tayammum. If tayammum
is performed due to a lack of water, it becomes void as soon as water is available. Similarly, if
tayammum is performed due to illness, it becomes void once the illness is resolved. Additionally,
if an obligatory prayer or funeral prayer is taking place and there is insufficient time for
ablution, a person may perform tayammum.

Ghusl
It is narrated by Aa’ishah, may Allah be pleased with her, that the Messenger of Allah (‫)ﷺ‬
would perform ghusl (ritual purification) from janaabah (ritual impurity) by first washing his
hands. He would then use his left hand to wash his private parts. Following this, he would
perform wudhu (ablution) as one does for prayer. Next, he would take some water and run his
fingers through the roots of his hair, using three handfuls of water on his head. After this, he
would pour water over the rest of his body and wash his legs. [Muslim]
When taking a bath, the first step is to wash both hands up to the wrists, followed by washing
the private parts. It is essential that these areas are washed regardless of whether any impurity is
present. This washing must occur under all circumstances. After ensuring that hands and private
parts are clean, any impurities found on the rest of the body should be removed. Following this,
one should perform wudhu (ablution).After completing wudhu, the next step is to pour water
over the head three times. Then, pour water over the right and left shoulders, also three times
each, ensuring that water reaches the entire body. During the first pour, it is important to rub the
body well so that the water effectively reaches all areas and no part remains dry.
Some acts are sunnah and some are [Link] Fardh acts required for ghusl are limited to
three key actions:
Gargling the mouth in a way that ensures water reaches all [Link] the nose up to the
soft [Link] water over the entire body.

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Method of Prayer
(a). Give an account of the call to prayer (adhan) and the steps of the five
prayers (salat). [10]10

Marking Scheme
Candidates may include some of the following information. All other relevant information must
be [Link] (salat) is the foremost duty of a Muslim and serves as the physical evidence of
acceptance to Islam and obedience to God. Candidates in answering this question can say that it
was the first act of worship made obligatory by God. Its importance is such that it is considered
to be a distinguishing feature between a believer and a [Link] can go on to name
the 5 daily prayers and say what the time of their performance is. Other conditions of prayer
besides timing which include intention, purity, satar and qibla could be written about in
developed [Link] candidates write about how the azaan calls the believers to prayer, it should
be read as development of the answer. Importance of prayers will add substance to the response.
Candidates could say that having specific times each day to be close to God helps Muslims to
remain aware of the importance of faith in daily life. The various postures Muslims assume
during prayer capture the spirit of submission and prayer reminds Muslims of the Day of
Judgment, when they will be before God to give an account of their deeds. Answers could also
write about prayers being read in congregation and their importance. Candidates may also give a
description of how salat is performed. The scope of what can be written in the response is broad
and it is the detail and development of the points made that will earn the candidate’s marks.

Answer
The Azaan is a significant call to prayer for Muslims, introduced by Prophet Muhammad
(PBUH) in Medina. This mandatory proclamation is made by the Muezzin, who stands in the
minaret of the mosque and calls believers to their obligatory prayers (fardh). The Muezzin faces
the Qiblah, using his forefingers to amplify the call, which is delivered loudly and clearly, with
special emphasis on the phrases “Hayya Alal Salah” (Come to Prayer) and “Hayya Alal
Falah” (Come to Success).
The Azaan is typically recited about 15 minutes before congregational prayers, reminding
Muslims of their faith and prompting them to prepare for worship. Beyond simply notifying
worshippers, the Azaan reinforces the importance of regular prayer in daily life, helping
believers maintain awareness of their faith and submission to Allah. The prayer itself serves as a
reminder of the Day of Judgment, fostering a sense of responsibility and mindfulness among
Muslims as they stand before God to account for their deeds. Overall, the Azaan strengthens
community bonds and spiritual reflection within the Muslim community.

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Method
The Salah (prayer) begins with the Muslim standing straight, facing the Qibla, and allowing
hands to hang by their sides. It is recommended to focus on the place of Sajdah, as indicated in
the hadith, “The Prophet (SAW) used to lower his head and stare at the ground.”
Concentration is essential during prayer, and looking around is discouraged to maintain focus
on worship.
Intention (Niyah) must be made before starting the prayer, as it is crucial for acceptance;
without intention, the prayer may not be valid. The Prophet (SAW) emphasized this with the
statement, “All actions are judged by intentions.” The Opening Takbeer involves raising both
hands to the earlobes (or shoulders for women) and reciting “Allah-o-Akber.” The right hand is
placed over the left, and the Dua’ Sana is recited, followed by Ta’awwuz (seeking refuge from
evil) and Tasmiyah (in the name of Allah), which are said quietly.
Reciting Surah Fatiha is obligatory during the standing position, as the Prophet (SAW)
emphasized its importance: “Whoever does not recite Al-Fatiha in his prayer, his prayer is
invalid.” Following this, at least one long verse or three short verses from the Quran should be
recited, which serves to enhance the spiritual experience of the prayer.
During Ruku, the worshipper bows down while grasping their knees, ensuring a straight back
and head position. The worshipper recites “Subhana Rabbiyal Azeem” at least three times,
expressing humility and reverence. Upon rising, they say “Sami Aalla-hu-liman-hamidah,”
acknowledging Allah’s response to their praise, and maintain an upright posture. In Sujood, the
worshipper places the forehead and nose on the ground, with palms flat and fingers pointing
towards the Qibla. The Prophet (SAW) instructed that the forearms should not touch the
ground, emphasizing the importance of proper posture.
After the first Sujood, the worshipper stands up and makes Takbeer again before going into the
second Sajdah, completing the unit of Salah known as Rak’ah. After the second Sajdah of the
second unit, the worshipper sits and recites the Tahayyah, raising the index finger while saying
“Ashhadu Allah…” to bear witness to the oneness of Allah. The prayer concludes with
Tasleem, turning the head to the right and left, repeating the greeting, which signifies the end of
the prayer and the return to the worldly state.
If four units are to be performed, the worshipper stands after the second unit’s Tahayyah and
completes the remaining two. After the fourth unit, the worshipper concludes with the final
Tashahhud, which includes additional supplications for the Prophet (SAW) and can also involve
specific duas for personal needs, enhancing the overall spiritual experience of the prayer.
The timing for each prayer varies: Fajr from daybreak until before sunrise, Zuhr from noon
until objects cast double shadows, Asr from the end of Zuhr until sunset, Maghrib from sunset
until twilight ends, and Isha from twilight until dawn. Certain periods—sunrise, midday, and
sunset—are restricted times during which prayer is forbidden.

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(b) What is the importance of praying in the mosque for Muslims? [4]
the reward for praying in the mosque is greater than praying [Link] step taken towards the
mosque is seen as an act of [Link] praying together the feelings of brotherhood are
strengthened between [Link] get to know their fellow Muslims and in times of need are
aware of and able to help each [Link] Friday sermons increase Islamic knowledge of the
believer.

Qaza Prayer
Prayer is an essential duty for every believer in Islam, requiring punctuality and sincere
devotion. The Quran stresses the importance of safeguarding prayers, particularly in Surah
AlBaqarah (2:238), which commands believers to “Guard strictly your prayer,” especially
the middle [Link] Prophet Muhammad (PBUH) emphasized that prayer distinguishes
believers from non-believers, stating that abandoning prayers equates to disbelief. Missing
prayers on time is considered a grave sin, and every effort must be made to fulfill this obligation,
following the Prophet’s guidance that “If anyone forgets a prayer, he should pray that prayer
when he remembers it.” Only Fardh prayers must be made up, not Sunnah or
[Link] conditions allow for the delay of prayers, including severe illness, loss of
consciousness, surgery, life-threatening situations, and forgetting to pray. However, travel
does not exempt one from this obligation.
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 laterDuring Hajj, some prayers may be
postponed, especially at Muzdalifah. Prayers missed during a woman’s menstruation do not
require compensation. If someone cannot make up missed prayers before death, they should
leave 1¾ kilos of wheat per missed prayer in their will, totaling 10½ kilos for daily Fardh
prayers and Witr of Isha.

Qasr Prayer
Qasr prayers are special prayers performed by travelers who intend to journey three Manzils
(approximately 77 km). A person is only considered a traveler when they leave the boundaries
of their city; if an airport, railway, or bus station is within these limits, they are not regarded
as a traveler upon arrival. The intention to travel is essential; one does not qualify as a traveler
unless they firmly intend to travel the required distance.

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When eligible, travelers must perform two Rak'ahs for the Fardh of Zuhr, Asr, and Isha
prayers, while the Fajr and Maghrib prayers remain unchanged. Offering more than two units
for Fardh prayers is prohibited. If a traveler mistakenly prays four units but sits for Tashahhud
in the second unit, the first two count as Fardh and the last two as Nafil, requiring Sajdah al-
Sahu if forgotten. Travelers can continue to offer two units for four-unit prayers until they intend
to stay in one place for fifteen days or more, at which point they become a resident (Muqim)
and must perform the regular four-unit prayers. The Quran states that travelers are permitted to
shorten their prayers (4:101), and according to Imam Abu Hanifa, it is preferable to do so, as
the Prophet Muhammad (SAW) described it as “the gift of Allah.”

Times of Prayer
Fajr is the early morning prayer, with its time starting after dawn breaks and concluding just
before sunrise. It is considered makruh (undesirable) to perform any prayers during the time
when the sun is rising, and no nafl (optional) prayers should be said until the sun has fully
[Link] is the early afternoon prayer. Its time begins when the sun starts to decline and the
shadows of objects stop getting shorter. This prayer ends when the shadows of all objects
become equal to twice their length at noon. During the time of the sun’s decline, no prayers or
Quran recitation should take [Link] is the late afternoon prayer, commencing immediately
after Zuhr’s time ends and concluding just before [Link] is the evening prayer, which
starts immediately after sunset and concludes when the twilight fades. Similar to the other
prayers, no prayers or Quran recitation is permitted at the moment of [Link] is the early
night prayer. Its time begins after twilight has faded and ends before dawn, although it is
preferable to perform this prayer before midnight.

A mixed question of All Pillars

M/J 2014 (21)

(a) Write about how the pillars of Islam help Muslims to improve their
communal relationships and social responsibilities. [10]
Islam is a faith rooted in social justice, placing immense importance on huqaq al ibad (rights of
people). Muslims are required to care for all humanity, not only fellow Muslims. The five
pillars of Islam influence community relations and social responsibilities—some focus on
obligations toward God, while others emphasize duties toward people.

1. Shahadah: Though brief, the words of Shahadah hold profound significance. Through
these words, a person recognizes Allah as the Creator and Sustainer and affirms
Prophet Muhammad’s (P.B.H.U) prophethood, transitioning from disbelief to
guidance. Muslims, whether born into Islam or accepting it later, become part of the

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Ummah, a community united by shared faith, transcending racial and cultural

differences.

2. Prayer: Salah (prayer) plays a key role in uniting Muslims. Daily congregational
prayer at the mosque fosters strong social bonds within the community. These
gatherings grow in size for the Friday prayers and even more during the Eid
celebrations, culminating at Hajj. Congregational prayers break down social
differences and promote equality and brotherhood. Such principles serve as a
foundation for human unity.

3. Fasting: Fasting cultivates empathy as one experiences the hunger felt by the less
fortunate. During Ramadan, the wealthy give generously to the poor, seeking Allah’s
favor. People also gather to break fasts together in mosques or homes, strengthening
friendship and unity.

4. Zakat: Through Zakat (charity), the wealthy act with compassion toward those in
need, fostering a sense of family among the community. Zakat reduces resentment
among the poor, curbs financial inequality, and prevents associated social issues and
crime. By redistributing wealth, Zakat supports an equitable society and helps eliminate
begging.

5. Hajj: The pilgrimage to Makkah is a powerful demonstration of equality and

brotherhood among Muslims. Regardless of nationality, color, or social rank, all
pilgrims stand before Allah in humility, dressed identically in two white sheets. This
gathering exemplifies unity, with all uttering the same words, underscoring solidarity
across differences.

If any question comes asking you about a pillar for example

describe Prayer as a Pillar, Then you will have to write the answer
in two parts.
One part you have to write about the method and the other part
about benefits.

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Miss Rahima Safdar