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O Level Islamiyat (2058)

True Path
Last Ten Years‟ Solved Past Papers
(Paper 2)

Compiled By:
Hafiz Zuljalal Ahmad
Lecturer: Army Public School & College
Bahawalpur
Cell No 03036501761
Price:

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Paper 2
Time: 1½ hours Total mark: 50

Paper 2 comprises five questions:

Out of 5, candidates are required to answer Question No. 1&2 (Compulsary) and 2 more
questions from Question No. 3,4,&5.

Section No 5. Major teachings of the Hadiths (1-20) of the Prophet: Four passages are set
of which candidates will choose any two. [4+4 marks]
Section No 6. The history and importance of the Hadiths: This question is Compulsary and
includes two parts and requires an essay length answer. [10+4 marks]
Section No 7. The period of rule of the Rightly Guided Caliphs: one or two questions are set;
having two parts and requires an essay length answer. [10+4 marks]
Section No 8-13. The Articles of Faith, Pillars of Islam, Struggle in the Way of Allah: one or two
questions are set; having two parts and requires an essay length answer. [10+4 marks]

TOPIC: PAGE NO:

Section No 5. Major teachings of the Hadiths (1-20) (Page No 03)

Section No 6. The history and importance of the Hadiths (Page No 23)

Section No 7. The period of rule of the Rightly Guided Caliphs (Page No 59)

Section No 8. Articles of Faith (Page No 100)

Section No 9. Pillars of Islam (Page No 116)

Section No 10-13. Till End (Page No 153)

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Section 5
Major teachings of the Hadiths (1-20)
Q.1: Choose any two of the following Ahadiths, and:
(a) describe their teachings about what Muslims believe; [2]
(b) explain how Muslims can put these teachings into action [2]

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Hadith No. 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) This hadith contains all aspects of true faith. Here the word Nasihah means sincerity,
which, in all aspects of life, is very important feature of a Muslims‘ conduct. They must
follow the teachings of the holy Prophet in all our lives. We must believe in Allah and his
messenger, and we must learn the Qur‘an. Islam demands sincerity in faith. First of all a
Muslim is required to show sincerity to God. This means strong faith in the oneness of
Allah, which is fundamental belief in Islam. Sincerity towards His Book means to follow
the divine message of the Quran and the messenger of God who conveyed this
Message to us. Sincerity to His prophet can be showed by following his way of life.
Sincerity towards the leaders of Muslims is also necessary but if they govern according
to the Quran and Sunnah because Allah Himself says: ―And obey God and obey the
Messenger and those charged with authority among you.‖ (4:59). In the end the Holy
Prophet advises Muslims to respectfully treat common people of the society and to take
care of them.

(b) The teachings of the said Hadith can be put into practice by Muslims today in a
variety of ways, they can show sincerity to God by implementing the Sharia in their
lives, . Sincerity is the most important aspect in all things that a Muslim does publicly or
privately. sincerity to the Qur‘an can be shown by respecting its content and carrying out
its commands. Sincerity to the Prophet was shown by his Companions when they stood
by him. Muslims must be loyal to God, the Qur‘an and the Prophet. The Muslims must
be loyal to the basic teachings of Islam and whilst sincerely following the five pillars
should be sensitive to the needs of other believers and at the same time be loyal
members of their community. Muslims should try to follow all the teachings that almighty
Allah has given to us. They can do this by looking at the example of the holy Prophet
and by following that. Muslims should not only base their personal lives on the
teachings of Islam but should act to maintain the good of society.

Hadith No. 2

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

(a) The Hadith is teaching all Muslims to be a source of benefit to others, especially the
less fortunate ones. Brotherhood and showing concern for others is the important
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teaching of this Hadith. An important aspect of Islam is the well-being of others in the
community. Care for others is a sign of sincere belief as both God and His Prophet
(SAW) have instructed Muslims to do and promote good for the welfare of others. The
bond of brotherhood between men is established by God (Al-Hujurat, 49:10) and is
linked to faith in this Hadith of the Prophet (SAW). The true evidence of an Islamic
brotherhood was the society established in Madinah, the ansars with free will were
ready to share everything with the muhajireen. Concern for the well being of others is an
important aspect of faith and the core teaching of this Hadith. Islam is a religion of social
justice and asks its followers to practice their faith by putting the values of social justice
it teaches them into action. Belief can only be sincere when put into action and this
Hadith is asking all Muslims to show sincere faith by wanting the best for others.

(b) The teachings of the Hadith can be put into action by Muslims responding to the
needs of others and by desiring what is beneficial for themselves and others. Focus of
responding to others‘ needs is not narrow and restricted to material benefits / help but
the Muslims can respond to the need of others as well. Wanting the best for others,
wishing well for everyone and being happy for others in their joyous times and genuinely
sorry for them when something bad befalls them is how the teaching of this hadith can
be applied practically. The application of this hadith is not confined to choosing the
same material things that one chooses for oneself but rather genuinely responding to
the needs of others. Belief it could be said is complete only with the right action.
Muslims should always respond to the need of others.

Hadith No. 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) This Hadith focuses on the actions of a Muslim. It gives a simple teaching that a
person who believes in God and is conscious of his accountability before Him on the
Day of Judgment will fulfil his worldly obligations with the view to please God. The
emphasis is on the words ‗let him who believes in Allah and the Last day‟ before every
action signifying that noble and good actions are an outcome of one‘s belief. Good and
kind conduct in the community is essential to being a good Muslim. Good behaviour
should encompass both words and action of a Muslim. The teaching of the Hadith
stresses upon how belief in God and the last day are the hallmarks of being a Muslim
and once faith is established focuses on the need to being good and kind to fellow

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beings, speaking good of others, showing generosity to neighbours and guests are
given as examples of being a good Muslim. Islam places a great deal of emphasis on
the rights of fellow beings upon Muslims and says that huquq al ibad are just as
important as huquq Allah. Actions of controlling one‘s speech, being kindly to
neighbours and showing hospitality to guests.

(b) Muslims can put into practice the teachings of the Hadith in many ways like that
Muslims should hold others in high regard irrespective of their faith; be of benefit to
others etc. and saying how this can be done should be written about. Responsibility of a
Muslim regarding what he says is stated in the Qur‘an Sura Al Qaf, „Not a word does he
utter but there is a watcher by him who records it‟. After confirming their belief in God
and the Last Day Muslims must follow the will of God and be generous and kind to
people around them. Muslims should hold their fellow beings in high regard irrespective
of their creed or faith. There is a clear reference to refraining from idle. The
responsibility of a Muslim regarding what he says is clearly stated in the Qur‘an, ‗Not a
word does he utter but there is a watcher by him to record it‟ (Al Qaf). Muslims must
look after their neighbours and guests and be kind to them. Muslims should refrain from
idle talk and that they must hold others in high regard irrespective of creed or faith or
position for that matter and be of service to them.

Hadith No. 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) The above Hadith emphasizes that the minimum requirements for entering Paradise
is fulfilling the Pillars of Islam and abiding by that which God has made permissible and
refraining from that which is prohibited. The teaching of this Hadith is that Islam is a
simple religion to follow, it clearly states what a Muslims obligations to God are and that
obedience of these obligations is what earns Muslims God‘s mercy and pleasure and
will enable them to get to Paradise in the akhira. God has made salat and fasting
compulsory for all Muslims and the pillars of zakat and hajj are incumbent only for those
who have the capacity to fulfill them. God has made the practice of Islam easy for his
believers but having done so He expects obedience from them. Islam also very clearly
states which things are unlawful and forbidden to Muslims, by following the Pillars of
Islam and keeping away from the unlawful a Muslim is guaranteed Janna according to
this Hadith of the Prophet (SAW).
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(b) A Muslim can put into practice the teachings of this Hadith by becoming regular in
the offering of the 5 daily prayers and by fasting in the prescribed month of Ramadan
and staying away from all haram foods and earnings. The teachings of this Hadith can
be fulfilled by being obedient to God and fulfilling His commandments. Islam is a very
simple religion and that by following the pillars of Islam and staying away from what has
been forbidden by God a Muslim can hope to achieve paradise. Muslims also need to
abstain in their lives from what has been forbidden in Islam. Islam is a simple religion to
follow, it clearly states what a Muslim‘s obligations to God are and that obedience of
these obligations is what earns Muslims God‘s mercy and pleasure and will enable them
to get to Paradise in the akhira. Islam also very clearly states which things are unlawful
and forbidden to Muslims, by following the Pillars of Islam and keeping away from the
unlawful a Muslim is guaranteed Janna according to this Hadith of the Prophet (SAW).

Hadith No. 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.

(a) In this Hadith the Prophet (SAW) has given Muslims some examples of acts of
charity which Muslims should try to practise in their everyday lives. Islam is a religion
which lays immense focus on social responsibility. Caring for the needs of others,
especially those in most need, is an expression of true faith. Islam strongly promotes
the concepts of social and economic welfare in society. The term charity in Islam is not
restricted to simply fulfilling the material needs of other people. This Hadith is teaching
Muslims that it is not just the giving of money or material things that come under the
umbrella of charity, but small acts of kindness come under this category as well and
carry great reward. The important teaching of this Hadith is that every act done with the
intention of pleasing God is considered a charity. Kindness and mercy are integral to
Islam and to deserve God's mercy Muslims must be kind to his creation. Muslim‘s
treatment of others influences God's treatment towards them.

(b) A Muslim can put into practice the teachings of this Hadith by removing obstacles
from the path of someone, to walking to the mosque to offer prayers can all be deemed
as acts of charity and ways. Muslims should take care of the needs of their fellow
beings and that small everyday acts of kindness carry the reward of charity. This Hadith
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can also be put into action by following examples given in the Hadith itself however
some other examples of its application in life can be as greeting others with a smile;
giving good advice to someone, perhaps even uniting two siblings or friends after an
argument; feeding a hungry person and adopting a child or visiting an orphanage etc.
Muslims must help others by providing resources for the poor, looking after their needs
of are all worthy acts that can be compared to fighting jihad or practising the pillars of
Islam.

Hadith No. 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) The Hadith refers to the obligation on Muslims, at the various levels of authority, to
tackle evil in order to remove it. Taking action against it is regarded as a noble deed but
if it causes tribulation then one should use one‘s speech and at the very least think it
wrong and reject it. In Islam a Muslim is required to look after the religious and moral
wellbeing of his fellow Muslims and help in creating a pious community. In the given
Hadith the Prophet (SAW) has made it clear that removing or wanting to remove evil
from society is an important characteristic of a Muslim. Different ways are mentioned
regarding how evil can be effectively removed from society depending on the means
available to the individual taking the action. If changing / stopping the evil leads to
conflict it should be corrected by one‘s speech and as a last resort it should be
condemned. The Muslims should not allow evil to take place in any circumstance and
when they do see it taking place they should do all that is in their power to stop it. This
they can do by any lawful means available to them and if they are unable to prevent it
from taking place they should not give in to its power and at the very least always
condemn it.

(b) Muslims everywhere can put into practice the teachings of this Hadith by giving
examples of how to report/tackle evil which they see happening, e.g. they could write
about correcting social evil like electricity theft in developing countries. Speaking the
truth at all times is another way in which this Hadith could be put into practice. The fight
against evil involves many methods and a Muslim‘s fight against evil should never stop,
they should fight the evil confronting them using their hands, or voices or even their
thoughts. The scale of influence of each individual Muslim may vary in preventing /

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stopping evil from taking place but everyone is required to play their part in society to
bring about a positive change. If sufficient resources are available, then the Muslim
state may permit physical Jehad: “Believers……….. strive hard in God‟s way with their
possessions and their own selves” (49:15) otherwise, evil must be blocked through
speech or writings, and in case an individual believer is unable to utilize either resource,
he is required to shun evil internally.

Hadith No. 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 in the
way of Allah with his person and property.‘

(a) The main teaching of this Hadith is that the best amongst believers are those who
are engaged in always trying to earn the pleasure of God. A person may also perform
Jihad with his wealth and this may take different forms. He can supply arms and
ammunitions to the fighters performing Jihad or spend wealth for spreading Islam or for
societal development. So this hadith encourages people to fight in the way of Allah for
the supremacy of His religion. Islam wants to bring maximum people under its umbrella
of peace and goodwill. It orders its followers to liberate the helpless from the atrocities
and oppressions of barbarians. A person who is always ready to sacrifice his person,
property and even life for the achievement of these goals is said to be the best of
believers. The Prophet (SAW) said, ―A single endeavor of fighting in Allah's cause is
better than the world and whatever is in it." (Bukhari) Striving hard has a broad
meaning. It also applies to the welfare of the community and spreading of Islam or
removing evil from the society. Muslims believe that all their physical and financial
resources are granted by God, and so, they develop the spirit of placing them at God‘s
disposal. Therefore, according to the Quran, “those who sacrifice their lives during
Jehad, are not dead: Nay, they live, finding their sustenance in the presence of their
Lord.” (3:169)

(b) The teaching of this Hadith can be practised by being ever ready for Jihad. A Muslim
can at all times endeavour to do righteous deeds and be God conscious. A Muslim must
never hesitate to serve the cause of Islam by using his person and resources because
the believer who strives to earn the pleasure of Allah at all times is the best amongst all
believers. With a strong iman a Muslim will try to please his Lord all the more and go on
to offer say tahajud prayers which are not obligatory or be willing to sponsor Islamic
charities or use his/her resources to help fellow Muslims in war torn countries. Those
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engaged in Jehad are trained to sacrifice their belongings and lives without hesitation:
―Fighting is prescribed to you though you may dislike it‖ (2:216). Regarding welfare of
the society, a Muslim can contribute to develop schools, hospitals and can help the
needy people. He can generously donate towards the victims of natural disasters like
floods and earthquakes. Rich people can use their wealth while scholars can use their
pen and preachers their voices to persuade people on taking active part in the noble
deeds.

Hadith No. 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) This Hadith broadens the concept of martyrdom and lays stress on the importance of
living righteous lives so that whenever death comes to a believer he/she will attain the
status of a martyr. God rewards His believers for every act of piety and has given the
status of a martyr to not only those who fight in Allah‘s way in the battlefield but to all
those Muslims who die practicing their faith and believing in the oneness and
supremacy of God. Jihad is of many kinds; physical, mental and spiritual and all forms
of jihad which entail striving in the way of God are rewarded by Him. The teaching in
this Hadith is for Muslims to live righteous lives at all times. A Muslim who is God
conscious will always remember his/her accountability to his Creator and thus will be
always engaged in acts that are pleasing to God. This Hadith brings the good news to
Muslims that all those Muslims who die living righteous lives are given the status of a
martyr and this noble status is not reserved for only those who die fighting in wars for
the sake of God and Islam. Dying of the plague or cholera are specifically mentioned as
those were the types of diseases people in the days of the Prophet (SAW) died of, the
wider meaning can be seen as dying of any grave illness.

(b) The teaching of this Hadith can be practised by a Muslim always living his/her life as
recommended by the Prophet (SAW). Muslims must always live righteously and
according to the principles of Islam for by doing so they will get the rewards of

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martyrdom upon death. Following the sunna of the Prophet (SAW), being punctual in
fulfilling one‘s obligations to God and humanity are ways to live righteously with the
intent that when death comes to a Muslim he is ready to meet his Creator. If a Muslim is
active in the way of God then it does not matter how he/she dies. Muslim should lead
his/her life in order to earn God‘s pleasure. Striving and doing one‘s best to achieve a
worthy objective in the way of God should be an essential focus in a Muslim‘s life. The
Muslim may be engaged in and how if death comes to them whilst they are striving to
gain God‘s pleasure they may attain Paradise.

Hadith No. 9

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

(a) In this Hadith guidance is given to how one should earn ones livelihood. Lawful
earnings through hard work are preferred by God whereas begging and reliance on
others is strongly discouraged in Islam. Through this Hadith the Prophet (SAW) is giving
Muslims the important teaching of earning lawfully and through the labours of one‘s own
hard work. Dignity of labour is another aspect of the teaching of this Hadith which
strongly discourages reliance on others and beggary. The instruction in this Hadith to
Muslims is that they must all strive to earn a living for themselves and their families.
Earnings by honest hard work are blessed by God. In another Hadith it is said that: „One
who earns his livelihood by the sweat of his brow is a friend of God‟s.‟ Reliance on
others and begging are discouraged in Islam. Earnings are better than a fortune that
has not been lawfully earned. It is not how much a person earns but how he/she earns it
that matters. The Quran say, “Eat of what is on earth, lawful and good, and do not follow
footsteps of Satan” (2:168)

(b) Muslims can act upon this Hadith by respecting all forms of work and by engaging in
means that enable them to earn an honest day‘s living. By earning one‘s living honestly
and through hard work a Muslim also can put into practise the teaching of this Hadith.
the Prophet Muhammad (SAW) himself worked as shepherd in his early life in Makkah
and continued work even after assuming leadership of Madina and did not shy away
from manual work. All illegal earnings must be shunned by Muslims and no job should
be looked down upon. Muslims must take responsibility for earning a livelihood for
themselves and their families. A Muslim should support himself and his family through
his own hard work. It is better to live humbly but within ones means rather than to earn
unlawfully or on the hand outs of others.

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Hadith No. 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 and fasts in the
day.

(a) This hadith encourages the believers to fulfill the needs of the poor and the
oppressed class in the society. Here caring for and fulfilling the needs of the less
fortunate in society is compared to ibadah and the reward for doing this are comparable
to performing jihad in the way of God. Islam strongly encourages its followers to care for
the needs of others. Attending to the needs of the vulnerable in society is the focus of
this Hadith. Great emphasis is laid on the welfare of the community in Islam and this
Hadith encourages the believers to fulfill the needs of all those individuals who would
struggle without help. Widows and orphans are specifically mentioned, but the broader
meaning of the Hadith can be seen to include all the vulnerable people in society,
helping whom is comparable to be engaged in worshipping God. So over all the
teachings of this Hadith promotes the concepts of social and economic welfare in
society. Muslims are urged to look after the needs of others and be a source of benefit
to them and this is what the hadith is teaching.

(b) The teachings of the Hadith can be put into practice by providing resources to the
poor, by helping to establish social housing for the homeless, providing healthcare to
those who do not have access to it, supporting widows and orphans so that no one is
left behind and all get a fair chance in society. Helping others in need is as meritorious
as fighting a jihad or practicing a pillar of Islam. Providing resources to those in need
and looking after the vulnerable are worthy acts are rewarded by God and must be
practiced by Muslims. This hadith can be practiced by Muslims by supporting charities,
doing voluntary works etc. The Muslims should follow the example of the Prophet who
married the widow and often gave away his share of meal to those in need:― Nor repulse
the petitioner unheard” (al-Duha, 93). They should support those in need by regular
charity and almsgiving but in a way that the honour of the needy is not hurt.

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Hadith No. 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 and the middle finger.‘

(a) This Hadith guarantees a specific person, who brings up an orphan, of closeness to
the Prophet in Paradise. One of the most repeated messages in the Hadiths is about
the care of the vulnerable in society. In this Hadith too, the Prophet (SAW) is
emphasising to his umma to look after the most weak members of the community, the
orphans, he promises his close company in the akhira to those who fulfil this obligation.
Looking after the vulnerable in society especially orphans is highly recommended in
Islam. This Hadith promises the reward in the hereafter of being close to the Prophet in
paradise to those who look after the needs of orphans in this world. The Prophet who
was an orphan himself especially recommended Muslims to care for orphans. The
Prophet has promised a great reward for those who care for orphans and look after their
needs in this Hadith. Those Muslims who follow the Prophet‘s recommendation of
caring for orphans will find themselves close to the Prophet in Paradise. The wider
teaching of the Hadith is that there should be unity amongst Muslims and no member of
the community should be left behind. The Quran says, “And they feed for the love of
God, the indigent, the orphan and the captive” (76:8)

(b) Muslims can put the teachings of the Hadith into action by looking after orphans and
this can be done in many ways, by adopting an orphan or supporting a charity that looks
after orphans or by giving them the emotional support that they need and by offering
them guidance or whatever assistance they may need. Every Muslim must do what they
can to ease the burden of those in need. Organising Muslim charities to provide for
refugees in war torn areas of the world, giving a home to an orphan, even supporting an
orphan or any vulnerable person emotionally is a way in which this Hadith can be
practised. Muslims must always be willing to look after the needs of orphans and do
whatever they can to help them. A Muslim can adopt orphan children in the light of the
admiration expressed by the Prophet, “The best Muslim house is that in which an
orphan is well treated”.

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Hadith no 12

The Messenger of Allah (may Allah bless him and give him peace) sent Abu Musa and
Mu‗adh ibn Jabal to Yaman, and he sent each of them to govern a part. Then he said:
‗Be gentle and do not be hard, and cause rejoicing and do not alienate.‘

(a) This Hadith highlights the importance of the responsibilities of a Muslim ruler. When
the Prophet (SAW) sent Abu Musa and Mu‗adh ibn Jabal to Yaman to govern a part, he
advised them that they should devote their energies to the general welfare and
prosperity of their subjects. They should treat the people with kindness, mildness,
gentleness and justice to win their hearts. Apart from rulers, the hadith also extends to
daily lives of common people. The prophet (SAW) has said,‖Make things easy and do
not make them hard, and cheer up people and do not repel them‖ (Bukhari, Muslim).
Being the leader of the Muslim community is a huge responsibility and a great trust of
God with the ruler. A Muslim ruler is required to consider himself the custodian of his
people, responsible for their prosperity and welfare: ―Leader of the community is indeed
its servant‖ (Hadith) ―Your best rulers are those whom you love and they love you‖
(Hadith) Such an attitude is based on a strong sense of accountability before the people
as well as the Supreme Lord. True Muslim rulers try their best to win the hearts of their
people by kindness and by being very close to them, avoiding any degree of
harshness.

(b) Muslims can put the teachings of the Hadith into action by following the way of
Prophet (SAW) of setting glorious traditions about how to act as rulers. In speaking to
these two companions who both were pious companions of the Prophet and well trained
by him in the art of governance, the Prophet (SAW) was in reality addressing rulers in
years to come and leaving a message for them. Muslim rulers need to follow these
model rulers who ruled not only the state but also the hearts of their subjects. They
should remove all barriers that separate them form their people and should treat them in
a kind and fatherly way so that people do not fear but respect them with sincerity. They
should ensure justice and follow this instruction of the Prophet: “Make things easy and
don‟t make them hard, and cheer up people and don‟t repel them”.

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Hadith No. 13

He 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.

(a) Reading and understanding the Qur‘an is all important for a Muslim and this is the
core teaching of the Hadith. The link to tethered camels in the Hadith shows the
importance of establishing a strong relationship with the Qur‘an. Just as the camels are
all important for the survival of the bedouins, the Qur‘an is all important for a Muslim as
it stops him / her from going astray. The conduct of the Muslims depends on the degree
of their association with the Quran because it is the basis of their lives. The Prophet has
linked this bond with the ownership of the tethered camels. As long as the camels are
supervised and kept tethered, they remain under control. Similarly, as long as a Muslim
remains attached to the Quran by recitation, learning and comprehending it, the Quran
continues to benefit him; but if this relation is weakened, the effect of the Quran
gradually fades away. The Prophet admired those devoted to learning and teaching of
the Quran: “The best among you is the one who has learned the Quran and teaches
it” The Quran tells that a Muslim can understand his/her faith and live righteously.
Muslims need to refer to the Qur‘an throughout their lives so they can take benefit from
its teachings.

(b) The teaching of the Hadith can be practiced by all believing men and women by
establishing a close relationship with the Qur‘an. The Qur‘an is the book of guidance for
all Muslims. It is only by reading it on regular basis. This can be done by reading a small
portion of it every day, by listening to its recitation, understanding the meanings of the
words being read or heard and by putting into practice its teachings in one‘s daily life.
Muslims must engage with the Qur‘an, they should not only read it but endeavour to
understand and put into practice God‘s message. Teaching and explaining its teachings
to others is also an honourable way of putting into practice the teaching of this Hadith.
Muslims must be mindful that this all important guidance is not simply to be kept on the
highest shelf in a Muslims home but rather referred to in the daily lives of all Muslims.
The Quran should be recited in the manner prescribed by the Quran itself: “And recite
the Quran in slow, measured rhythmic tones” (73:4). Also, its message should be
comprehended in order to shape our conduct according to the Quranic command.

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Hadith no 14

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

(a) The teaching of this hadith is that a Muslim must be honest and fair in all aspects of
his trade dealings. Economic teachings of Islam stress on honesty and justice on one
hand, while mercy and lenience on the other. Buyers and sellers should not have any
intention of exploiting or cheating each other: “One who cheats is not among us”
(Hadith). Sellers should believe that honesty and generosity are liked by God. Buyers
similarly should not have any ill intention of exploiting any weakness of the seller.
Creditors should believe that God alone enabled him to be a source of helping those in
need and so, he should develop spirit of magnanimity when some needy person
approaches him. God looks favourably on those who deal with others with fairness and
kindness. Other hadiths of the Prophet (SAW) says, ‗You should be kind to those on
earth and He who is in the Heavens will be kind to you.‘ Muslims should follow the
example of Hazrat ‗Uthman (RA). He used to give more measures and weights while
selling commodities and when buying commodities would pay more than the price of the
commodity.

(b) Muslims can apply the teachings of this hadith by always being honest. For example
increasing the prices of a commodity if there happens to be a shortage of that
commodity in the market. When buying or selling, advantage of the buyers or sellers
situation must not be taken; sub-standard goods must not be sold without the buyer
being made aware of it. The Prophet conducted trade with full honesty and dedication.
He would not hide defects of merchandise while selling any items. Muslim traders
should follow this and should not try to unduely maximize profits. While buying anything,
Muslims should observe some limit of bargaining so that the seller does not feel
uncomfortable. A creditor should be generous enough to give any relief to the debtor
because the Prophet greatly admired such degree of kindness:
―Whoever has a claim on a brother which is payable and he allows respite to the debtor
in his payment, he will be given the reward of charity‖. Islam forbids any usury and
instructs to extend ―the beautiful loan‖ (Interest-free loan).

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Hadith No. 15

God will not show mercy to him who does not show mercy to others.

(a) The basic teaching of this Hadith is that a Muslim must act kindly towards his fellows
at all times. God is the most merciful and He wants His creation to be gentle with others.
To get God‘s mercy one has to be merciful towards others. Some of the attributes of
God are rahman and raheem and from the beginning of time God has been showing
mercy to His creation. Among all attributes of God, mercy is very special because
according to a Hadith-i-Qudsi: “Truly My mercy overcomes My wrath”. God, therefore,
loves those who show mercy to others, and He commands the Muslims to seek His
mercy and extend mercy on others. The first example of His mercy was forgiving the
mistake of Adam and Eve. The Qur‘an also repeatedly tells that He is oft forgiving and
most merciful. The Prophet also encouraged his followers to keep alive the spirit of
mercy and compassion so that they get entitled to God‘s mercy in the Hereafter. None
can be more ill- fated than the one who gets deprived of God‘s mercy. ―We sent thee
not, but as a mercy for all creatures.” (21:107). Bearing this in mind the teaching of this
Hadith is for Muslims to develop the traits of kindness and mercy in their personalities
and to show mercy to all of God‘s creation. God will reward Muslims for this quality by
showing them His mercy. For those who do not practice mercy they simply deprive
themselves of the almighty‘s mercy.

(b) Muslims can easily practice mercy towards each other and towards all humankind in
general. Compassion, kindness, mercy are central themes of the teachings of Islam and
Muslims need to put into practice these core elements of their faith. Mercy and
compassion are integral features of Islam and in order to attain God‘s mercy in this
world and the hereafter Muslims must show mercy to others. One‘s treatment of others
will influence his/her treatment by God so in order to get God‘s mercy Muslims must
practice it towards his creation. The Muslims are required to follow the footsteps of the
Prophet who never cursed his enemies and insultors in Makka, Taif and the
battlefield. In the battle of Uhad, when some companion asked him to curse the
Makkans, his reply was: ―I have not been sent to curse‖ He kindly treated captives of
Badr and forgave his fatal enemies on the conquest of Makka. Muslims today may
imitate such noble conduct and generosity of heart. They should not overburden their
employees and should have the moral courage of forgiving the insultors because they
will receive huge reward from their Lord: “Be compassionate to those on earth and He,
who is in the heavens, will be compassionate to you”.

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Hadith No. 16

The 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) This Hadith teaches Muslims how their communal relations should be while living
together in a society. All Muslims regardless of social and geographical background
were united as a single community. Islam wants to create the spirit of brotherhood at
every stage. Muslims are told by God and his Prophet (SAW) to show care and concern
for all in the community. The teaching of this hadith also promotes the concept of
looking after the needs of the vulnerable in society and draws comparisons by saying
that just as the head is the command centre of the human body and thus vital to
humans so too is brotherhood vital to Islam. Islam established the universal Muslim
brotherhood when the Prophet migrated to Madina: “The believers are a single
brotherhood” (49:10). The importance of brotherhood should be brought out in the
answer as it is highlighted in the Hadith with the comparison to the human body.
Brotherhood is essential to all Muslims because it a key element in Muslim belief. The
essence of this Hadith is to teach Muslims about community relations and how they
should feel and act towards fellow believers.

(b) This Hadith can be put into action by Muslims by them being aware of the sufferings
of others around them. The teaching of the hadith can also be practiced by Muslims
always being ready to help those in need and by looking out for the interests of their
Muslim brothers and sisters and helping them however they can, morally, physically,
financially etc. wherever they may be. Donating funds to the refugees in the war torn
Muslim countries could be an
example of how Muslims can help other Muslims. The best example of brotherhood was
one shown by the Ansars to the immigrants from Makkah. So to follow this model the
Muslims should also bring this example into practice. They can also promote unity by
collectively following the Quranic guidance : “And hold fast all together the Rope of God
and do not be divided” (3:103). They should care for fellow Muslims in hour of need and
trials. The Prophet linked true belief with a sense of brotherhood: “you cannot be true
believers unless there is reciprocal love among you”.

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Hadith No. 17

Modesty produces nothing but good.

(a) Moral teachings of Islam are intimately linked with modesty, which is a barrier, like
piety, against all indecencies and evils and is thus a source of strengthening faith and
submission before divine commands. The Prophet said: “Modesty and faith are
companions; when one is taken away, the other follows. it”
The Prophet has made modesty a condition of faith. It is modesty that prevents a
person from being selfish, from wrongdoing. Modesty brings social unity in society. It is
modesty that makes a person feel ashamed when he does something wrong. The
teaching of this Hadith is that modesty is an invaluable trait of a Muslim. Modesty is a
quality which puts a Muslim on the path chosen by the Prophet (SAW) and takes a
Muslim away from all kinds of ill doings. Modesty helps to create a morally pious and
respectful society as by being modest, a believer does not seek to promote his/her
position or rights but works towards the creation of a peaceful society. The Prophet
(SAW) makes it a condition of faith that one considers others in the same way as one
considers oneself. According to a Hadith, every religion has a distinctive quality and in
Islam it is modesty. It is a quality of a true believer as it inculcates noble values, piety,
God consciousness (taqwa) and morality. Modesty leads to good conduct as it
embraces the virtues of simplicity, humbleness and charity and hence prevents a
person from wrong doings. It develops a person‘s character that a modest person will
be one with good values who will always act to the best of his/her abilities. That‘s why
modesty is so closely linked to faith.

(b) Modesty can be practised today by taking the moderate/middle path. A Muslim‘s
dress, mannerisms, attitude towards life must not be extravagant or ostentatious, but
instead be simple and humble. By acknowledging God as the Master and the giver of all
blessings, a Muslim can practice modesty as it is a trait of a humble person. Modesty is
essential if a believer desires to practice Islam in its true spirit. Modesty is what stops a
believer from being arrogant and thoughtless towards others and makes him/her God
conscious, and it is this trait in their character which helps to keep a Muslim on the
righteous path. The teaching of this Hadith can be implemented by concern for others
which would eliminate a lot of issues concerning society.
Modesty must be practised in all the actions of a Muslim. A modest person is one who is
humble and hence puts others needs before his/her own, concern for others springs
from modesty and eliminates many social evils. A Muslim needs to practice modesty in
all actions. From modesty springs concern for the well being of others which eliminates
many social problems and evils from society. Lowering one‘s gaze in the presence of
the opposite sex beautifully explains how modesty is a shield against immorality. A
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believer‘s conduct is shaped according to the divine commands and guidance. Regular
prayer effectively stops evil thoughts and actions. “for prayer restrains from shameful
and unjust deeds” (29:45)

Hadith No. 18

He 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.

(a) The teaching of this hadith clearly highlights that pride and faith cannot co-exist.
Faith makes a person mindful of his accountability before his Lord whereas pride leads
to arrogance and leads man away from God. Embracing Islam means submitting to the
will of God. When a Muslim submits to God there is no room for pride in him as he
accepts God as his creator and sustainer. According to Muslim belief, true faith alone
guarantees a believer‘s salvation from the fire of Hell and entry to Paradise. Faith
promotes the spirit of submission before the will of God and thus negates pride. Pride
symbolises disobedience as is evident from Satan‘s refusal to obey God. A believer
with the slightest degree of faith will eventually be freed from Hell and a person with the
slightest amount of pride will be denied Paradise and driven to Hell: “Is there not in Hell
an abode for the Haughty” (39:60)

(b) This Hadith can easily be put into action by stopping pride from entering into the
hearts. Muslims should actively try to follow the Prophet‘s (SAW) example and adopt
humility in their dress, manner and behaviour. They must try to follow the Prophet‘s
(SAW) example and adopt humility in their dress, manner and behaviour. Muslims
should promote humbleness and submission before God so that they earn His
blessing. The Quran mentions the ways of being humble towards God and reward of
such attitude: “The believers must eventually win through. Those who humble
themselves in their prayers” (23:1, 2). By strengthening a sense of humility, pride can be
effectively resisted and controlled. This ensures pleasure of God: ―for God does not love
the arrogant‖ (4:36). Following the divine guidance is the best means of promoting
humility and resisting pride.

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Hadith No. 19

The world is a believer‘s prison and the unbeliever‘s paradise.

(a) The comparison to a prison and paradise has been made in this Hadith to highlight
the different perspectives of how a believer and non believer look upon this world. From
this Hadith a clear message is being given to Muslims, that is, to treat this world as a
temporary place of abode and not to get so engrossed in its pleasures that one forgets
ones accountability to the almighty. A believer is trained by Islamic teachings to
consider this world a prison where he is not free to live a life of his choice and so, can‘t
get attached to it just as a prisoner can‘t develop a lasting association with the
prison. Unlike the non-believers who are totally absorbed in the world, a believer
considers his life as a testing phase or a cultivating ground the fruits of which will be
awarded in the Hereafter: ―This world is a seedbed for the Hereafter‖ (Hadith). A God
conscious Muslim will always bear in mind that on the Day of Judgment he will have to
answer to God and hence will live his life according to the rules laid out by Him whereas
a person who does not believe in God will live his life in this world without any fear of
the hereafter. A true believer gradually develops an approach to the worldly life that the
Quran mentions as: “What is the life of this world but play and amusement? But best is
the home in the Hereafter.” (6:32)

(b) This Hadith can be put into action by following the path prescribed by God and by
being mindful of the attractions this world has to offer Muslims can live a life that will
lead them to paradise. A staunch belief in the temporariness of this world and eternity of
the life after death is demonstrated by a believer‘s submission to God‘s will: “Say „I
believe in God and then act uprightly.” (Hadith). He lives in this world just as a prisoner
or a stranger in the light of this instruction of the Prophet: “Live in this world as if you
were a stranger or a wayfarer.” The Prophet refused the worldly temptations offered to
him to deviate from the path of God or give examples from present day of resisting
temptations in order to attain success in the next life.

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Hadith No.20

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

(a) This Hadith categorically declares the criterion by which God judges actions and
conduct. God does not consider outward appearance or worldly gains made by a
person. He simply considers a person‘s conduct and the intentions behind it because
the Prophet clearly stated in another Hadith: “Actions are judged by intentions” God is
not concerned with a believer‘s looks or accomplishments rather the connection
between God and the believer is through taqwa. So whoever has more taqwa, is closer
to God and is the more honourable in the eyes of God. Hence a true believer is never
proud of his wealth, beauty or children etc. All good actions must be done out of
sincerity and the motive behind these acts should be to seek the pleasure of God as on
the Day of Judgment the intentions will be tested along with outward actions and
rewarded. The line ‗but He looks at your hearts‟ means that intentions are what God
judges and for which recompense will be given on Judgment Day.

(b) This Hadith can easily be put into action by struggling to live a righteous life instead
of focusing on material gains only. Muslims should follow the Quran and Sunnah since
this alone can guarantee success in the Hereafter. They should do all noble deeds with
the pure intention of earning God‘s pleasure, however ordinary these deeds might seem
to others. A Muslim‘s action must be based on sincerity. His action must be to seek
God‘s pleasure in whatever he/she undertakes to do. Therefore, when giving charity the
amount is not important but the intention behind it is i.e. when charity is given it should
be to help the needy and not to gain a good reputation as a generous person. Hazrat
Bilal was appointed as the first muazzin of Islam because of his strong faith and love of
Islam despite the fact that he was a man from humble origins. In all their actions
Muslims should endeavour to seek God‘s pleasure. Muslims need to purify their hearts
and their intentions and be concerned with acting with sincerity rather than appearing
pious.

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Section 6
The history and importance of the Hadiths

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Q (a): Write down the importance of Hadith as the bases for all thoughts and
actions in Islam? [10]

Q (a): How have the Hadiths of the Holy Prophet (S) been used as a source of
guidance by Muslims? [10]

Sunnah/Hadith of the prophet is the 2nd source of Islamic law. It comes right next to
Quran. Sunnah literally means the sayings, actions or silent approvals of the Prophet.
Sunna is the Prophet‘s example and is recorded in the hadith. Hadith are important
because the Prophet is the final and perfect messenger to follow. Both the Quran and
the Hadith don‘t contradict each other but rather they complement one another. Sunnah
of the Prophet is not only an elaboration of the meaning of Quran, but also addresses
issues upon which Quran is silent. Therefore, Sunnah describes a verse of the
Quran. Whereas, in the second position, if there is no mention of the commandments in
Quran, Sunnah will stand on its own force as the sole basis for law. As the Muslim
community grew, need was felt to supplement the Quran with Sunnah. Public law,
criminal law, property and family law all were elaborated with the help of Sunnah. The
Quran itself mentions the need to resort to Sunnah in particular methods by saying: “we
have sent the admonition to you (O Muhammad), so that you should make plain and
explain to the people the teachings of the book which has been sent for them and that
they may give thought." (16:44)

For the purification and guidance of Muslim‘s minds and souls the Prophet Muhammad
(S.A.W) issued many instructions and commandments. They helped one to have a clear
view of other fellow beings, characters and eradicate evil thoughts. People with evil and
ambitious thoughts can never work for the peace, pleasure, satisfaction and wellbeing
of others. Good will only comes forth from such minds which are guided and committed
to welfare or humans. However, in deserving the following injunctions of the Prophet
Muhammad (S.A.W) his or her actions must benefit the society. The Prophet
Muhammad (S.A.W) himself conscious of his mortality, attached a great deal of
importance to the knowledge of his own Hadis. The Hadis lay down guide lines to
govern Human behavior in manner which is appropriate to the way of life which Allah
(S.W.T) desires for an individual to lead. They provide directives for even the most
minor aspects of human life e.g. what a Muslim recites when he sneezes; start eating,
look in the mirror, drinks milk etc. The most brilliant thing about the Hadis is the way
they cover the vast dimensions of human life, suggesting appropriate ways to structure,
ones thoughts and actions. Hadis not only provide directions but also mention rewards
and punishments to those particular actions to encourage conformity and discourage
disobedience. “The one who looks after a widow or a poor person is like a Mujahid
(warrior) who fights for Allah‟s cause or like him who perform prayers all the night and
fasts all day”
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The teachings of the Prophet Muhammad (S.A.W) not only guides individuals how to
act, but also establish a system of believes which go in line with the teachings of the
Holy Quran. Prophet Muhammad (S.A.W) elaborates the beliefs pertaining to Tawheed,
the finality of his Prophet Hood, Articles of Faith, Pillars of Islam etc. He guides us to
think of the welfare of other members of the society; to avoid considering other fellow
beings with inferiority; to think of one‘s self as a humble servant of Allah (S.W.T) to keep
the mind clean from all corrupt ideas, to base all our actions on noble intentions etc.
Since Islam does not only provide knowledge of virtue and evil, but also provide the
application of its system of values and beliefs in the form of appropriate norms,
therefore Hadis play a significant to modify an individual‘s approach towards life in all
thoughts and actions.

Sunnah/Hadith emphasises and expands on verses in the Qur‘an. Mentioned below are
a few examples to explain how the Sunnah is used as a source of Islamic law. salat and
zakat etc are mentioned in the Qur‘an but the way in which it should be given is detailed
by the Hadiths. The Quran says: “establish regular prayer”. However, it does not
mention the exact method of praying. This void was filled by the Prophet who taught his
companions how to pray and even said “pray as you see me praying”. Zakat has been
made compulsory in the Quran by saying:“be steadfast in prayers and give charity”.
However, it is Sunnah which defines the exact limits of zakat. “No charity tax is due on
property mounting to less than 5 uqiya, and no charity tax is due on fewer than 5 camels
and no charity tax is due on less than 5 wasq. Similarly Hadith is used when the Qur‘an
is silent on a matter, e.g. the inheritance. 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. They are interlinked so are the two
main (primary) sources, the hadith never contradicting the Qur‘an. Hadith of Mu‘adh ibn
Jabal is evident that they are interlinked so are the two main (primary) sources. Used
together they identify the main principles of morality and action. This is why they are the
authority for the foundation of legal matters.

Q (a): Describe the importance of Hadith in Islamic teachings? [10]

Q (a) Why do Muslims need to know about the Prophet‟s Hadiths and what benefit
do they hope to get by following his sunna? [10]

The two fundamental sources of Islam are the Quran (the word of God) and the Sunnah
(the example) of the Prophet (SAW). By Sunnah, we mean the actions, sayings and
silent permissions (or disapprovals) of the Prophet.

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The word "Sunnah" is also used to refer to religious duties that are optional. Here, we
are concerned with Sunnah in the sense of the recorded sayings (Hadiths) of Prophet
Muhammad (SAW). In this sense, Hadith is considered to be second to the Quran. It is
impossible to understand the Quran without reference to the Hadith; and it is impossible
to explain a hadith without relating it to the Quran. The Quran is the message, while the
Hadith is the verbal translation of the message into pragmatic terms, as exemplified by
the Prophet. While the Quran is the metaphysical basis of the Sunnah, the Sunnah is
the practical demonstration of the precepts laid down in the Qur'an. The duty of the
Messenger was not just to communicate the message; rather, he was entrusted with the
most important task of explaining and illustrating that message. That is the reason why
Allah Himself has commanded the following: “Say: Obey Allah and obey the Messenger,
but if you turn away, he (the Prophet) is only responsible for the duty placed on him (i.e.
to convey Allah's Message) and you for that placed on you. If you obey him, you shall
be on the right guidance. The Messenger's duty is only to convey (the message) in a
clear way” (An-Nur 24:54) this verse clearly tells us the overriding importance of Hadith
to Muslims. They should be eager to learn and follow the teachings of the Prophet as
expressed in Hadith. If we are negligent in this respect, it is we who have to answer
before Allah. Speaking of the importance of Hadith, we need to take into consideration
two broad aspects of the subject. We know that Allah Almighty revealed the Quran to
His chosen Prophet Muhammad (SAW). So it is through the Prophet we come to hear
the word of Allah; and it is the Prophet himself who can properly explain and
demonstrate the precepts in the Quran. Without the required explanations and
illustrations given by the Prophet, the Quran may be misunderstood and misinterpreted
by people. So the Prophet took care to explain and demonstrate to his companions how
the Quranic verses must be read and understood. That is to say, the importance of
Hadith is linked to the importance of the Quran. For example, the details of how to
perform salah (ritual prayer), for instance, were given by the Prophet through his words
and action, and not by the Quran. This means that we wouldn't know how to pray, fast,
pay zakah, or perform Hajj without the examples given by the Prophet as recorded in
the Hadith. Indeed, all necessary details are given in the Hadith, not in the Quran.The
revelation of each of the verses of the Quran took place at some critical junctures in the
life of the Prophet. Of course, there are verses of universal application and significance,
irrespective of the context in which those verses were revealed. But there are other
verses that can be understood or interpreted only in the light of the actual context in the
life of the Prophet, which called for that revelation. There are many examples. For
instance, the following verse in the Surah Aali `Imran: “If any one disputes in this matter
with thee, now after (full) knowledge hath come to thee, Say: Come! Let us gather
together, our sons and your sons, our women and your women, ourselves and
yourselves: then let us earnestly pray. And invoke the curse of Allah on those who lie”
(Surah Aal-Imran 3:61) This verse talks about mubahala (invoking the curse of Allah on

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those who take a dishonest stand); and was revealed when the Prophet was conferring
with the Christian delegation from Najran in 631 CE This example clearly shows how we
need to refer to the life and example of the Prophet to understand the context, as well
as the meaning of verses, such as the above mentioned one in the Quran.

The foregoing shows how Hadith, in practical terms, explains, clarifies, and paraphrases
the Quran. If we reject the Hadith, we may misread the Quran; so Hadith is central to a
proper understanding of the Quran. In the Quran, Allah Almighty commands us not only
to obey the Messenger, but also to abide by his decisions as follows: ―But no, by thy
Lord, they can have no real faith until they make thee judge in all disputes between
them and find in their souls no resistance against thy decisions but accept them with the
fullest conviction‖ (An-Nisaa' 4:65)And surely we find such decisions only in the Hadith;
the duty of Muslims is to accept the Prophet's decisions whole-heartedly. The Quran
also orders the faithful to emulate the role model of the Messenger and reckons it to be
the only way to gain the pleasure of Allah.
It is therefore obligatory that we look up to the Prophet's morals and exemplary
character and carry them out in our lives. We can never do so without studying Hadith.
It is most illuminating in this respect to learn that when `A'ishah (may Allah be pleased
with her) was asked to describe the character of the Prophet (SAW), her definitive
answer was, "His character was that of the Quran." In other words, Prophet Muhammad
(SAW) personified the best ideals and values of the Qur'an. How could we then neglect
the Hadith, which alone can lead us to the precise ways in which the Prophet
exemplified the Qur'anic ideals?

The Prophet‘s Hadiths are an important source of explaining the teachings of the Qur‘an
e.g. Qur‘an stresses on the need to offer prayers but it is the Hadith/sunna of the
Prophet that show the method of offering salat. How to pay zakat or perform the rites of
Hajj are also found in the Prophet‘s Hadiths.

Hadiths are also the source of Shari‘a law after the Qur‘an. The Prophet has laid down
principles of law in his Hadiths regarding all aspects of life; e.g. buying, selling,
inheritance, marriage etc. The Prophet‘s Hadiths have been a source of guidance for
Muslims throughout the ages and are used to this day in all spheres of a Muslim‘s life
and especially when ijma‘ and qiyas are being practiced.

By following the sunna of the Prophet Muslims hope to walk the path of righteousness.
The Qur‘an itself says ‗Obey Allah and obey the Prophet‘ [64:12]. The Hadith and the
sunna of the Prophet are second only to the Qur‘an in importance and if Muslims follow
the Prophet‘s practice they will be closer to attaining paradise.

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The Prophet (SAW) sais, ‗I leave with you two things. If you hold fast to them you will
never be misguided: the Book of Allah and my sunna.‘

(b) Briefly discuss why the need arose during the early Islamic period to compile
the Hadiths of the Prophet? [4]
During the early Islamic period the companions had spread far and wide and had settled
in countries that had been conquered by the Muslims. There was no single collection of
the Prophet‘s Hadiths that could be referred to. Different centres arose around each
companion where they lived, however students were not satisfied with one centre as
that companion may not have known all the Hadiths and as the Muslims in that period
were anxious to guide themselves and the future generations by following the teachings
of the Prophet as closely as they could they felt the need to compile the Prophet‘s
Hadiths.

Q (a): Discuss the compilation of Ahadith in early centuries of Islam. [10]

The first period of the compilation of the Ahadith was during Holy Prophet (S.A.W)
lifetime. Prophet himself would give instructions about the transmission of what he
taught, ―Preach what you hear me say. Also let those who see and hear me, take upon
themselves to communicate my words to others and preach to their children, relatives
and friends.‖ The Companions had three methods of learning or preservation of the
Hadith; memorization, writing, and practice. The companions always tried to observe
the actions of the Holy Prophet (S.A.W), remember his sayings and then apply what
they saw to their own practices in their everyday life.
Abu Hurairah, used to learn what he heard from the Holy Prophet (S.A.W). Then he
dictated all these Ahadith to his student Hammam Bin Munabbay. So a book was
formed, which contained more than 5000 Ahadith. Similarly, Hazrat Ali (R.A) had a
booklet containing traditions which concerned the orders and instructions from time to
time by the Holy Prophet (S.A.W). Hazrat Abdullah bin Umar (R.A) wrote every word of
Holy Prophet (S.A.W)‘s speech and more than 2000 Ahadith were attributed to him.
Hence during this time more than 10000 Ahadith were collected. Hazrat Aisha (R.A)
also used to preserve the sayings of Holy Prophet (S.A.W) likewise Hazrat Abdullah bin
Abbas was engaged in preserving and transmitting the Ahadith. During this period the
companions acted and wrote what the Holy Prophet (S.A.W) said individually.

The second period of compilation (99-200 AH) was after the Holy Prophet‘s death. New
converts wanted to hear about him (S.A.W) and therefore the companions were the first
source of information who narrated to their successor (Tabaeen). Umar bin Abdul Aziz
gave the official orders that the Ahadith should be compiled. Therefore many scholars
prepared many collections of the Ahadith and various methods were adopted in its
arrangement. The first method was by tracing them to each companion despite the
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theme. It is called Masnad, the titles of their chapters are Masnad of Abu Bakr (R.A),
Masnad of Abu Hurairah (R.A), Masnad of Hazrat Bibi Aisha (R.A), and the famous
compilation by Imam Ahmed bin Hanbal.

The second category was by grouping the Ahadith into chapters and some of the
chapters according to their theme. The best non-compilation of this type is Al-Mutah by
Imam Malik and Al-Musannaf of Imam Abdul Razaq. The compilers introduced each
Ahadith with its own Isnad (series of authorities). But they did not discriminate between
the authentic and less authentic Ahadith. So they were mixed up.

Third period (Golden period) (200-300 AH) - The third period begin with the death of the
companions. Muslims had to rely on the communication of the successors who narrated
to the Taba Ta baeen or successors of the successors. This was the golden age of
Ahadith. Reciting and memorizing traditions was considered to be a privilege and soon
a great number of them had been collected. Ahadith could be authentic or lesser
authentic and so the early authorities included only those Ahadith which they
considered to be genuine. The ones suspected to be fabricated were rejected. They
said that the text should have no conflict with the Quran or with more reliable Hadith.
Isnad must be full and unbroken while the narrators must be known for his memory,
piety and knowledge.

The Usool ul-Hadith was already been developed and Ismail Al-Bukhari‘s idea to
compile the authentic Ahadith through a branch of Asol ul-Hadith called Asma ur-Rijal
(to check the chain of Transmitters) he gathered 600000 of them out of which more than
7000 were added to his work and it took him 16 years to compile. He was followed by
number of other scholars such as Imam Muslim ibne Hajaj. The collection by Bukhari
and Muslim are held in great esteem and are known as the two Sahihs that is the two
collection recognized as absolutely authentic. Abu Daud author of al-Sunan, Al-Tirmizi,
author of Al-Jame, Al-Nasai author of al-Sunnah and ibne Majah author of Kitab Al-
Sunnah. These four works along with Bukhari and Muslim became widely recognized in
the Muslim world as six leading books called Al-Kutub Al-Sitta or the six Sahihs.
In the last period many other scholars compiled new collections. Their contents were
taken from the six books and arranged in various ways until it was felt that all the
Ahadith circulating orally introduced to writing. Hence the Hadith literature became
exceedingly rich and finally came to the state as we know it today. It is guide for all
Muslims.

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(b) Why do you think the chain of narrators (isnad) of a Hadith is given so much
importance in establishing its genuineness? [4]

Sanad or Isnad refers to the chain of narrators that has reported any given Hadith. In
the sciences of Hadith the Muslim Scholars agreed that the chain must begin from the
Muhaddis of the Hadith and must ends at the Prophet Muhammad (S.A.W) or in the
case of Hadith e-Qudsi ends at Allah (S.W.T). The concept of Isnad could be thought of
as the core of the sciences of Hadith. No other religion, culture, or dynasty on the face
of this earth has ever come up with such a precise method of bringing for statements of
a person then with the Isnad system in Islam. One of the most famous Muslim scholar
Abdullah bin Al Mubarak said ―The Isnad to me is part of the Deen. If it wasn‘t for the
Isnad anyone would say anything he wanted‖ so we are the only Ummah of Prophet
Muhammad (S.A.W) is also known as the Ummah of Isnad because no other religion in
this present world has the weapon of Isnad. Isnad basically a testing of the links
between individuals and transmitting the Hadith from the Muhaddis till it reaches
Prophet Muhammad (S.A.W) and through this testing Muslims are certain of the
authenticity of the Hadith. Isnads helped to document that a Hadith had truly come from
the Prophet (pbuh). Since they helped establish religious practice and Islamic law as
well as day to day conduct of an individual, it was important that only the genuine ones
were documented for use etc.

Q (a): Describe the ways in which the earliest companions started their
compilations of Hadith? [10]

Q (a): What methods were adopted to preserve Hadith by the earliest

companions? [10]

Q (a): How the Hadith was compiled during prophet‟s life? [10]

Hadith/Sunnah of the prophet is the 2nd source of Islamic law. It comes right next to
Quran. Sunnah literally means the sayings, actions or silent approvals of the Prophet.
Sunna is the Prophet‘s example and is recorded in the hadith. Hadith are important
because the Prophet is the final and perfect messenger to follow. The first period of the
compilation of the Ahadith was during Holy Prophet (S.A.W)‘s lifetime. Prophet himself
would give instructions about the transmission of what he taught, “Preach what you hear
me say. Also let those who see and hear me, take upon themselves to communicate my
words to others and preach to their children, relatives and friends.” There is another
report according to which on the Farewell Pilgrimage, the Prophet said, and “He who is
present here should carry this message to him who is absent.”

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The Companions had three methods of learning or preservation of the Ahadith which
are: memorization, writing, and practice. The companions always tried to observe the
actions of the Holy Prophet (S.A.W), remember his sayings and then apply what they
saw to their own practices in their everyday life. The companions considered it their duty
to preach the Ahadith to those who had not seen or listened to him. A party of students
called Ashab-e-Suffah lived in the mosque itself was entrusted with the teaching of
religion to tribes outside Madinah. From this group most famous was Abu Hurairah (RA)
who remained in the Prophet (S.A.W)‘s Company at all the times and stores up in his
memory everything that Prophet said or did. Abu Hurairah (RA)‘s efforts were from the
very beginning directed towards the preservation of Ahadith.
Abu Hurairah‘s student named Hammam Bin Munabbe used to write what he heard
from his teacher Abu Hurairah who heard from the Holy Prophet (S.A.W) in a book form
and more than 5000 Ahadith were attributed to him. Similarly, Hazrat Ali (R.A) had a
booklet containing traditions which concerned the orders and instructions from time to
time by the Holy Prophet (S.A.W). Hazrat Abdullah bin Umar (R.A) wrote every word of
Holy Prophet (S.A.W)‘s speech and more than 2000 Ahadith were attributed to him.
Hence during this time more than 10000 Ahadith were collected. Hazrat Aisha (R.A)
also used to preserve the sayings of Holy Prophet (S.A.W) likewise Hazrat Abdullah bin
Abbas was engaged in preserving and transmitting the Ahadith It is related from Abu
Hurairah (RA) that once one of the companions told the Prophet of his inability to
remember what he heard from him. His reply was that he should seek the help of his
right hand i.e., write it down. (Tirmizi) Abdullah bin Umar (R.A) began to write down
whatever he heard from the Holy Prophet (S.A.W). His collections contained around
10,000 Ahadith. Abdullah bin Umar (R.A) himself said: ―I used to write everything that I
heard from the Prophet (S.A.W) intending to commit it to memory. I spoke about it to the
prophet (S.A.W) who said: “write down, for I only speak the truth.”(Abu Daud)

Another report of Abu Hurairah (RA): ‗None of the companions preserved more
traditions than me, but Abdullah bin Amr is an exception for he used to write and I did
not.‖ (Bukhari) Hazrat Ali (R.A) used to write down Ahadith concerning the Orders,
Instructions issued from Holy Prophet (S.A.W). Hazrat Aisha (R.A) also used to
preserve the sayings of Holy Prophet (S.A.W) Abdullah bin Umar and Abdullah bin
Abbas were engaged in preserving and transmitting the Ahadith. The Compilation of
Abdullah bin Amar was known as Sadiqa. Process of compilation started in the Life of
Holy Prophet (S.A.W) during this period the companions acted and wrote what the Holy
Prophet (S.A.W) said individually.

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Q (a) Describe how the compilers of the Prophet‟s Hadiths checked the
biographies of the transmitters, and say why they thought it was important to do
so. [10]
Q (a) What rules did the writers of the six authentic books (Sihah Sitta) apply to
ensure the authenticity of Hadiths? [10]

From the earliest times Muslims recognized that the example of Prophet Muhammad
could not only help them understand the word of God better but help put the principles
taught by Islam into practice as well. The compilers were very strict about the
biographies of the transmitters to ensure that the Hadiths they collected were genuine.
Bearing in mind how important the biography of a transmitter was in order to collect only
the authentic Hadiths, the compilers painstakingly went about their work so that future
generations of Muslims were following what the Prophet had actually said and not some
diluted version of his teaching.

The compilers of six authentic books applied a very strict criterion in selecting the
Ahadith for their books. They did not accept any Hadith that did not meet the set criteria.
They checked the chain of narrators as well as the text. Every Hadith is divided into two
parts, the first part is the Sand (chain of narrators) and the second is the Matn(text of
Hadith). This is explained through the following Hadith, Muhammd bin Al Muthanna
reported from Abdul Wahab from Ayub from Abu Killabah, from Malik that the Prophet
said, ―Pray as you see me offering prayer‖. (Agreed upon)

The compilers employed many ways of scrutinising isnad and matn. They compared the
body (matn) of the Hadith to the Qur‘an and other Hadiths to ensure that it agreed with
the main Islamic principles. The importance of the chain of narrators (isnad) being
unbroken could well be mentioned as well as the need to ensure that the narrator was
of a sound mind, with a good memory and exemplary moral character.

The first part which mentions the chain of transmitters is the Sanad and the second part
which the body or text is the matn. The Muhaddithun assessed both parts of the Hadith
carefully.

Rules adopted to check authenticity of the chain of narrators (Isnaad)

1. For the Sanad, the chain of narrators were carefully studied through the art of
Asma-Ur-Rijal (Names of Men), their biographies were collected and investigated
in detail.
2. They ensured that the narrator was pious, noble, honest and well-reputed
person.

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3. Even if the transmitter had ever cheated anyone or even lied to anyone in the
matter of joke, the Hadith was rejected.
4. They also ensured that the narrator had good memory and had preserved what
he had heard.
5. A narrator actually met the other narrator and in this way the chain of narration
went right back to the Holy Prophet (PBUH).
6. The narrator was physically, mentally and intellectually fit to understand the full
importance and impact of all what he had heard.
7. Each transmitter must have known the transmitter before him, and also the
transmitter after him.
8. The last person in the chain of narration was a companion of the Holy Prophet
(PBUH) who had himself either heard. The Holy Prophet (PBUH) spoke the
particular words or seen him performing the action quoted in the Hadith.
9. The chain of narration from beginning to the end had un-interrupted continuity.

Rules adopted to check authenticity of the Matn (Tex of Hadith)

1. The compilers ensured that the text of Hadith was not in conflict with the content,
spirit, philosophy or the commandments of the Holy Quran in any manner.
2. It was not in conflict with the content of a Hadith which had already stood the test
of reliability / authenticity or the consensus (Ijma) of the community. For example
the Hadith will not be accepted if it says to offer four daily prayers.
3. It was not against the historical facts already established and proved.
4. It was not against the dictates of reason, logic, rationale common sense or the
laws of nature. For instance , ―brushing teeth increses wisdom‖.(Fabricated)
5. The matn should have pure Arabic as the Prophet,s language was pure and
perfect.
6. It did not, in any way, hurl accusation at the family of the Holy Prophet (SAW)
and caliphs.
7. The Hadith which promised a high reward for a small virtue, or severe
punishment for the slightest fault was rejected.

In short Hadith researchers paid critical attention to the science of biographies and
criticism (Asma‘ al Rijal) of the hadith narrators in each generation. And so, narrators of
hadith (isnad) were subjected to severe tests and were graded according to varying
degrees of reliability and genuineness depending upon their character, religious
reputation and orientation, depth of knowledge, and the soundness and accuracy of
their memories.

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Q (a) Describe the relationship of Hadiths with the Qur‟an, giving examples of
how Hadiths are used in understanding God‟s words. [10]

Q 2 (a) Give an account of how the Prophet‟s Hadiths have been a source of
guidance to Muslims in putting their faith into practice. [10]

Sunnah/Hadith of the prophet is the 2nd source of Islamic law. It comes right next to
Quran. Sunnah literally means the sayings, actions or silent approvals of the Prophet.
Sunna is the Prophet‘s example and is recorded in the hadith. Hadith are important
because the Prophet is the final and perfect messenger to follow. Both the Quran and
the Hadith don‘t contradict each other but rather they complement one another. Sunnah
of the Prophet is not only an elaboration of the meaning of Quran, but also addresses
issues upon which Quran is silent. Therefore, Sunnah describes a verse of the
Quran. Whereas, in the second position, if there is no mention of the commandments in
Quran, Sunnah will stand on its own force as the sole basis for law. As the Muslim
community grew, need was felt to supplement the Quran with Sunnah. Public law,
criminal law, property and family law all were elaborated with the help of Sunnah. The
Quran itself mentions the need to resort to Sunnah in particular methods by saying: “we
have sent the admonition to you (O Muhammad), so that you should make plain and
explain to the people the teachings of the book which has been sent for them”
Sunnah/Hadith emphasises and expands on verses in the Qur‘an. Mentioned below are
a few examples to explain how the Sunnah is used as a source of Islamic law. salat and
zakat etc are mentioned in the Qur‘an but the way in which it should be given is detailed
by the Hadiths. The Quran says: “establish regular prayer”. However, it does not
mention the exact method of praying. This void was filled by the Prophet who taught his
companions how to pray and even said “pray as you see me praying”. Zakat has been
made compulsory in the Quran by saying:“be steadfast in prayers and give charity”.
However, it is Sunnah which defines the exact limits of zakat. “No charity tax is due on
property mounting to less than 5 uqiya, and no charity tax is due on fewer than 5 camels
and no charity tax is due on less than 5 wasq. Similarly Hadith is used when the Qur‘an
is silent on a matter, e.g. the inheritance. 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. They are interlinked so are the two
main (primary) sources, the hadith never contradicting the Qur‘an. Hadith of Mu‘adh ibn
Jabal is evident that they are interlinked so are the two main (primary) sources. Used
together they identify the main principles of morality and action. This is why they are the
authority for the foundation of legal matters.

The Hadis lay down guide lines to govern Human behavior in manner which is
appropriate to the way of life which Allah (S.W.T) desires for an individual to lead. They
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provide directives for even the most minor aspects of human life e.g. what a Muslim
recites when he sneezes; start eating, look in the mirror, drinks milk etc. The most
brilliant thing about the Hadis is the way they cover the vast dimensions of human life,
suggesting appropriate ways to structure, ones thoughts and actions. Hadis not only
provide directions but also mention rewards and punishments to those particular actions
to encourage conformity and discourage disobedience. “The one who looks after a
widow or a poor person is like a Mujahid (warrior) who fights for Allah‟s cause or like
him who perform prayers all the night and fasts all day”

The Prophet Muhammad (S.A.W) himself conscious of his mortality, attached a great
deal of importance to the knowledge of his own Hadis. The Hadis lay down guide lines
to govern Human behavior in manner which is appropriate to the way of life which Allah
(S.W.T) desires for an individual to lead. They provide directives for even the most
minor aspects of human life e.g. what a Muslim recites when he sneezes; start eating,
look in the mirror, drinks milk etc. The most brilliant thing about the Hadis is the way
they cover the vast dimensions of human life, suggesting appropriate ways to structure,
ones thoughts and actions. Hadis not only provide directions but also mention rewards
and punishments to those particular actions to encourage conformity and discourage
disobedience. “The one who looks after a widow or a poor person is like a Mujahid
(warrior) who fights for Allah‟s cause or like him who perform prayers all the night and
fasts all day” (Bukhari)

The Prophet‘s (SAW) hadiths play a very important role in Islam and are second only to
the Qur‘an in formulating laws. God has given Muslims many injunctions in the Qur‘an
but it is the hadiths of the Prophet (SAW) that explain them. Explaining the divine book
was one of the functions of the Messenger of God (SAW).

‗We have merely revealed this book to you so that you may explain to them where they
are differing over (and so it stands out) as a guidance and mercy for a people who
believe.‘ (Al-Qur‟an, 16:64)

The above and other verses clearly establish the fact that the teachings of the Qur‘an
cannot be put into practice without seeking guidance from the Prophet‘s (SAW) hadiths.
God says in the Qur‘an: ‗So be obedient to your Lord, O Mary. Prostrate (to Him) and
bow down alongside those who bow down.‘ (Al-Qur‟an 3:43)

The Prophet‘s (SAW) hadiths expand on how to put the injunction from God into action,
‗Pray as you see me praying‘. Hadiths also restrict the meaning of a verse e.g. in the
case of theft the command is to cut off their hands. How much of the hand is to be cut
off? Which hand is to be cut off? The Prophet (SAW) educated the companions on both
issues by stating that in the case of theft the right hand up to the wrist is to be cut off.
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Explanation of technical issues like those concerning fasting in the month of Ramadan,
for which the Qur‘an says: ‗And eat and drink until the white thread becomes distinct to
you from the black thread of dawn.‘

The Prophet (SAW) interpreted the verse by saying that the white thread refers to day
and the black thread refers to the night. These and other examples related to zakat etc.
can be given in responses.

(b) Why do the Prophet‟s Hadiths link belief and action so closely? [4]

The teachings of the Prophet Muhammad (S.A.W) not only guides individuals how to
act, but also establish a system of believes which go in line with the teachings of the
Holy Quran. Prophet Muhammad (S.A.W) elaborates the beliefs pertaining to Tawheed,
the finality of his Prophet Hood, Articles of Faith, Pillars of Islam etc. He guides us to
think of the welfare of other members of the society; to avoid considering other fellow
beings with inferiority; to think of one‘s self as a humble servant of Allah (S.W.T) to keep
the mind clean from all corrupt ideas, to base all our actions on noble intentions etc.
Since Islam does not only provide knowledge of virtue and evil, but also provide the
application of its system of values and beliefs in the form of appropriate norms,
therefore Hadis play a significant to modify an individual‘s approach towards life in all
thoughts and actions.

Q (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]

Hadiths are classified into the three broad categories of sahih, hasan and da‟if
according to the reliability of the isnad and matn.

Sahih Hadith its accuracy is beyond question. A Sahih Hadith is the one which has
continuous Isnad, made up of reporters of trustworthy memory from similar authorities,
and which is found to be free from any irregularities (i.e. in the text) or defects (i.e. in the
isnad).

Hasan Hadith: Any Hadith, which excels the Da‘eef Hadith but nevertheless does not
reach the standard of Sahih Hadith is called Hasan Hadith. It is one whose text is
absolutely true but the Isnad may not pass the strict test established by the Hadith
compilers e.g. a name in the chain may be missing but there is no reason to believe that
the Hadith is not a good one.

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Da’if Hadith: A Hadith which fails to reach the status of Hasan Hadith is Da‟if Hadith. Its
authenticity is not fully established and considered weak. A Hadith could be weak for
many reasons. Such as weakness is found in Sanad like it is discontinued or one of its
narrators has been blamed in his character, such as due to his telling lies, excessive
mistakes, opposition to the narration of more reliable sources, involvement in
innovation, or ambiguity surrounding his person. For example, the well-known Hadith,
"He who preserves forty Ahadith for my Ummah will be raised by Allah on the Day of
Resurrection among the men of understanding", has been declared to be Da‘eef by
most of the narrators, although it is reported through several routes.

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

The Qur‘an gives instructions to Muslims about how to live and practice their faith, it
does not give details showing how to implement the teachings given. This
implementation of Qur‘anic instructions is found in the Hadiths of the Prophet . If the
Hadiths were not classified there would be a danger of Muslims not knowing the correct
way of putting into practice their faith. In legal matters it is vital to only use only the most
accurate Hadiths (Sahih Hadith) but when one is looking for moral teachings, Hasan or
Da’if Hadith can be used. Therefore the classification of Hadiths is important. Muslims
by following the guidance given in the classified Hadiths can follow the perfect example
of the Prophet Muhammad. The above is a guidance to what can be expected in a
response.

Q 2 (a) Write an account of the parts that make up a Hadith, and describe the
checks made by the collectors of the Hadiths to ensure the accuracy of their
collections. [10]

Hadith consists of two main parts. The chain of narrators (isnad) and the text (matn).

Sanad or Isnad:

Sanad or Isnad refers to the chain of narrators that has reported any given Hadith. In
the sciences of Hadith the Muslim Scholars agreed that the chain must begin from the
Muhaddis of the Hadith and must ends at the Prophet Muhammad (S.A.W) or in the
case of Hadith e-Qudsi ends at Allah (S.W.T). The compilers of Hadiths compared matn
of the Hadith with the Qur‘an and other authentic Hadiths to ensure that it agreed with
the main Islamic principles. The fact that isnads were closely checked as well as the
credentials of the narrator when selecting a Hadith for the authentic collections.

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Matn:

The Matn refers to the actual text of Hadith which is authentic in the actual Sunnah of
Prophet Muhammad (S.A.W). It is the text of the tradition or what the Prophet
Muhammad (S.A.W) actually said or did.

Checks:

• Each transmitter (rawi) must be honest and upright.

• He must be a strong Muslim.
• He must have a good memory.
• Each transmitter must have known the transmitter before him, and also the transmitter
after.
• The first transmitter in the chain must be a Companion of the Prophet.
• There must be no gaps or weaknesses in the chain.
• The matn must agree with the teachings of the Qur‘an.
• It must also agree with the main body of reliable Hadiths.
• It must also agree with common sense and what is reasonable.
• It should not praise any individual or place.
• It should not give precise details of events that occurred after the Prophet‘s time.
• It should not contain expressions uncharacteristic of the Prophet.

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

(b) Why in your opinion was it important for them to apply these rules? [4]

The Prophet was sent as a guide and is a role model for all Muslims to follow in order to
lead a good Muslim life. The Muslims need to know what the Prophet said as his words
also elaborate the teachings of the Qur‘an and help not only in daily life but in
formulating laws etc. If authentic Hadiths were mixed up with the weak or fabricated
Hadiths then the Muslims would be led astray. It was therefore important to verify the
authenticity of the Hadiths so that Muslims could live their lives in line with the correct
teachings of the Prophet. So it was very important to catalogue authentic Hadiths by the
writers otherwise it may be reflect upon us that what could have been the possible
dangers of not doing so.

Q (a) Write about the relationship between the Qur‟an and the Hadiths of the
Prophet and say what the difference is between Hadith Qudsi and Hadith Nabawi.

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The relationship between the Qur‘an and the Hadith of the Prophet (SAW) is a very
close one. Ahadith either explain a verse of the Qur‘an or add something to its
commandment. It could also be said that Ahadith lay down new rulings about matters on
which the Qur‘an is silent. Hence the position of Ahadith in the first instance is
secondary to the Qur‘an as it is based on the Qur‘an itself whereas in the second
instance it stands on its own and forms the basis of legislation.

The Qur‘an is the word of God. It contains the principles of religion and focuses on
major issues and often deals with subjects in brief terms.

The ahadith and sunna of the Prophet (SAW) contain the detailed explanations of what
the Qur‘an has said briefly. The Qur‘an it could be added gives Muslims a primary rule
of life, and there are many matters where guidance for practical living is needed and this
is provided once again by the ahadith of the Prophet (SAW). Examples of how the
ahadith explain the command about the payment of zakat or offering salat amongst
others can be given to develop the answer. The Qur‘an also commands Muslims to be
good to their neighbours and a number of ahadith stress this duty and this applies to
many other situations and other examples could be given by the candidate to show the
vital relationship between the Qur‘an and the ahadith.

When the first Islamic state was founded in Madina by the Prophet (SAW) he was not
just the spiritual leader but also the supreme judge of the community. The underlying
principle applied to all cases referred to the Prophet (SAW) for judgement had its basis
in the Qur‘an, but if the Qur‘an was silent on a matter then the Prophet (SAW) would be
the final authority for reaching a decision. The Qur‘an also states that the Prophet‘s
(SAW) teachings should be obeyed. Where the Qur‘an instructs Muslims to obey God it
also instructs them to obey the Prophet (SAW) ‗he who obeys the Messenger obeys
Allah‘ (4:80).

Hadith Nabvi contains the words of the Prophet (SAW) himself. While Hadiths that
contain words from God which were said by the Prophet are called Hadith Qudsi e.g.
‗Fasting is for me and I shall compensate it‘. Such Hadiths do not form part of the
Qur‘an, though they are recognised as being the words of God Himself which were
voiced by the Prophet (SAW). Hadith Qudsi are also called divine Hadiths.

(b) Why do you think it was important for the Prophet to give permission to his
companions to write down his Hadiths? [4]

The Prophet (SAW) gave permission to his companions to write down his traditions so
that they could be recorded for future generations of Muslims to read and understand

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and thus gain a better understanding of their faith. It could also be said that he wanted
his message to be passed on to those who had not heard him speak, yet another
opinion could be that he was setting precedents in his rulings and conduct with other
states etc. and he wanted Muslims to follow in his footsteps and do the right thing. Abu
Hurairah (RA) said: ‗None of the companions preserved more traditions than me, but
Abdullah bin Amr is an exception for he used to write and I did not.‖ (Bukhari) Hazrat Ali
(R.A) used to write down Ahadith concerning the Orders, Instructions issued from Holy
Prophet (S.A.W). Hazrat Aisha (R.A) also used to preserve the sayings of Holy Prophet
(S.A.W) Abdullah bin Umar and Abdullah bin Abbas were engaged in preserving and
transmitting the Ahadith. The Compilation of Abdullah bin Amar was known as Sadiqa.
Process of compilation started in the Life of Holy Prophet (S.A.W) during this period the
companions acted and wrote what the Holy Prophet (S.A.W) said individually.

Q (a): Name the six collections of Sunni Hadith books and discuss their main
features? [10]
Q (a): Write down the main features of the 6 Sunni Hadith books called Sihah
Sittah? [10]
Q (a): Describe the main features of Sunni compilation of Hadith books of the 3rd
century? [10]
The 6 collections of Sunni Hadith books which are also called Sahih Al-Sittah or Al-
Kutub Al-Sittah are:

• Sahih AL-Bukhari: (194-256 A.H

• Sahih Muslim: (204-264 A.H)
• Sunan Abu Daud: (202-275 A.H)
• Sunan Tirmizi: (209-279 A.H)
• Sunan Ibne Majah: (209-273 A.H)
• Sunan Nisai: (214-303 A.H)

Most of the Hadith contained in these six books are considered Sahih (authentic and
reliable) by Scholars. Although all of the authors said they aimed to include mostly
authentic Hadith, none of them claimed that they were able to gather all of the authentic
Hadith therefore it is a fact that there are many authentic Hadith not contained in Al-
Kutub Al-Sittah as well. The first Muslim scholar who undertook a project of composing
a book to contain only authentic Hadith was Imam Muhammad bin Ismail Al-Bukhari;
others followed the path that he led. It has been reported in the sources that when these
books are evaluated in terms of the authenticity of the Hadith contained in them and of
their sources, the books by Imam Al-Bukhari and Muslim‘s work should only be precede
as a general attribute; that is to say that if each Hadith be analyzed separately, different
levels of authenticity can be attributed to them regardless of the book which contains

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them. In other words the superiority of Al-Bukhari‘s Sahih or the fact that An-Nisai‘s
Sunan is the last one on the list, does not indicate the degree of the strength or
weakness of any individual Hadith.

In all the books of Al-Kutub Al-Sittah, the Hadith are classified according to their subject
matters; all the Hadith regarding a topic are gathered under similar titles. However,
there are some differences amongst the authors in terms of their classification of
different topics and there titles, for each of them employ their own unique methods of
classification. In Al-Kutub Al-Sittah an individual authentic Hadith can be found
sometimes in all of the six books, at other times in only one of them; but mostly the
Hadith will be included in several of the books. An individual Hadith may or may not be
repeated several times by the books.

All six authors lived in the 3rd century after the Hijra except for An-Nisai (d 303). 4 of the
authors were students of Imam Al-Bukhari at one point in their carriers. That is to say
almost all of them were contemporaneous and had a relation of teacher student with
Imam Al-Bukhari. Virtually all of the authors wrote separate books on biographies of the
narrators whom they themselves narrated the Hadith. When taken together the books
comprising Al-Kutub Al-Sittah and their differing features represent the entire Hadith
literature in terms of their content and methodology. Thus they complement each other
in different ways: if someone wishes to find more information regarding Islamic Fiqh
they can resort to Al-Bukhari‘s Sahih; one wishing fewer taliqat in Hadith can go to
Muslim‘s Sahih: one who wishes for more information on the narration of Hadith can
look it up in Tirmizi‘s Jami; one who wishes to find Hadith only on Fiqh topics should
consult Abu Daud‘s Sunan; one who wishes to find Hadith perfect classification
according to the topics in Fiqh could resort to Ibne Majah‘s Sunan. Finally many of
these features are simultaneously included in the Sunan of An-Nisai. None of the
authors of Al-Kutub Al-Sittah were followers of a school of thought in Islamic Fiqh yet
they themselves were deeply knowledgeable in Fiqh.

Q (a): Name the six collections of Sunni Hadith books and four Shia compilations
of Hadith ? Discuss their main features? [10]

Q (a) Write an account of the compilation of Hadiths during the period of the
Successors of the Successors (Tabi’ Tabi’in). [10]

3th century AH considered as the Golden Age of Hadith compilation and many
hundreds of thousands of Hadiths were compiled by the Successors of the Successors.
During this period, Hadith scholars established rules of Matn and Sanad to sift through
the Hadiths to categorise them and include them in their collections. These major
collections of Sunni Hadith books are called Sahih Al-Sitta.
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Sunni Hadith books/Sihah Sittah:

Sahih Al-Bukhari (194-256 A.H): It was compiled by Imam Muhammad Bin Ismail Al-
Bukhari. It is considered to be the most authentic book of Hadith after the Holy Quran.
In the compilation of this book of Sahih Al-Bukhari, Imam Bukhari displayed a great
critical ability and scrupulous accuracy. The total number of Ahadith in this book is 9082
(which was selected from 600000 Ahadith). However many of them were repeated with
different Isnad. Without repetition the number goes down to 2602 Ahadith. His criteria
for acceptance into the collection were amongst the most stringent of all the scholars of
Ahadith.

Sahih Muslim (204-264 A.H): It was compiled by Imam Muslim bin Hajjah and this is
considered second only to the Sahih al-Bukhari. These two collections Sahih al-Bukhari
and Sahih Muslim are collectively called Al-Sahihain, the two most authentic collections.
Any tradition accepted by both Bukhari and Muslim has been termed as Agreed Upon.
Imam Muslim, he traveled widely to gather his collection of Ahadith (plural of Hadith),
including to Iraq, the Arabian Peninsula, Syria and Egypt. Out of 300,000 Hadith which
he evaluated, approximately 4,000 were extracted for inclusion into his collection based
on stringent acceptance criteria.

Sunan Abu Daud (202-275 A.H): Abu Da‘ud was another important compiler of hadith.
Before writing his Sunan he examined five lakhs of traditions, and selected from them
only 4800 to be put in his book. The whole task took him 20 years to complete. He kept
up the scrupulous exactitude of his predecessors in reproducing the traditions, which he
had collected. But he differed from them in the standard of his choice. He included in his
Sunan not only the ‗genuine‘ traditions (as al-Bukhari and Muslim had done), but also
such traditions as had been pronounced by some traditionists to be weak and doubtful.

Jame/ Sunan Tirmizi (209-279 A.H): It was compiled by Abu Isa al-Tirmizi. He was the
first man to determine the names, surnames, and title of the narrators of traditions and
tide to fix the degree of their reliability by inventing peculiar means of each tradition. His
work is divided into 50 chapters (Kutub) and contains 3956 Ahadith.Abu Isa al Tirmizi
was a student of Abu Da‘ud and his collection follows and improves upon the
techniques of classifying the hadith as proposed by his master. Jame of Tirmizi contains
all the traditions – legal, dogmatic and historical – that had been accepted by the
Muslim jurists of one school or another, as the basis of Islamic law.

Sunan Ibne Majah (209-273 A.H): Ibn Majah travelled widely to collect traditions from
the well-known Traditionists of his time. He compiled several works of Hadith of which
the most important is the Sunan. In this work, Ibn Majah collected together 4000
traditions in 32 books divided into 1500 chapters. The number of weak (dhaif) traditions
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it contains is not very large, just about 30. But it does contain some traditions, which are
considered by the authorities on the subject to be forged (maudu‘).

Sunan Nasai (214-303 A.H): Al Nasai‘ collected hadith in his work Sunan He entirely
ignored the point of view of his senior contemporary, al-Tirmizi on the question of the
application of traditions to various problems that might have been made by different
schools of the Muslim juriprudence. His main object was to establish the text of
traditions and the differences between their various versions, which he quotes
extensively. In many places, he gives headings to the differences between the various
narrators. This book contains 5662 Ahadith and is divided well into chapters. Imam
Nasai is the best evaluator of the narrators of his time.

Shia Hadith books/Usool Arb‟ah:

1. Kitab Al-Kafi: Compiled by Muhammad Yaqub Kulayni in the third century Hijra. Al-
Kafi comprises of about 16000 narrations. The author states that this book would be
sufficient for all the needs of the believers as it included all branched of religious
knowledge. It is divided into three sections:

• Usulal-Kafi which is concerned with the principle of religion.

• Furual-Kafi which is concerned with religious laws.

• Rawadatal-Kafi which is concerned with the various religious aspects and includes
some writings of the Imams in total.

2. Mun la Yahduruhul-Faqih: Compiled by Muhammad ibne Ali al-Qummi in the 4th

century Hijri contains over 9000 Hadith. The literal translation of the title Manla Yah
duruhu Al-Faqih is ―For him not in the presence of Jurisprudence‖. The book is meant to
be a reference book to help ordinary Shia Muslims in the practice of the legal
requirements of Islam. In this book Isnads are absent

3. Tahdhibal-Ahkam: Compiled by Sheikh Tusi in the 5th century Hijri contain over
13000 narrations means ―The Refinement of the laws in terms of explanation of the
sufficiently‖. It contains not only traditions but also lengthy discussions about the legal
standing and implications of each Hadith. The chapters are well divided and contain the
commentaries by some earlier scholars.

4. Istibsar: Compiled by Sheikh Tusi in the 5th century Hijri and contains over 5000
narrations. Its methods are similar but briefer: there are not so many traditions used in
the work and the explanations are more concise. It is similar to Man la Yahdurulual

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Faqih, but gives full Isnads for the traditions quoted intended to be used as ready
reference works for students and scholars.

Q (a): How did the compilers of six books of Hadith judge between acceptable
and unacceptable Hadith? [10]

In the second century of Hijrah the Muhaddithun paid complete attention to compile the
Hadiths. This was so because some hypocrites and non-Muslims wanted to fabricate
the Hadiths. Imam Bukhari and other scholars took this seriously and introduced some
principles to ensure the authenticity of the Hadith. A Hadith is divided into 2 parts the
first part is the Sand and the second is the Man. For e.g. A hadith narrated by Imam
Bukhari is as follows ―It is reported to us by Ubaidullah saying he heard Hanzalah who
came to know from Ikramah saying he heard Ibn-e-Umar who narrates form the Prophet
SAW ―Islam has been based upon five pillars bearing the wines that Allah is One and
Muhammad is His messenger, establishing the regular prayer, paying de regular
charity, fasting in the month of Ramadan and the annual pilgrimage.‖ The first part
which mentions the chain of transmitters is the Sanad and the second part which the
body or text is the matn.

The Muhaddithun assessed both parts of the Hadith in a highly meticulous way. For the
Sanad, the chain of narrators were carefully studied and observed. Through the art of
Asma-Ur-Rijal (Names of Men) their biographies were collected and investigated in
detail. Each transmitter had to be in possession of firm faith, sound mind, an excellent
memory and an upright character. So much so, if the transmitter had ever cheated
anyone or even lied to anyone in the matter of joke the Hadith was rejected. The
compilers also ensured that the transmitter was present from the time he collected or
heard the Hadith till the time he transmitted it. In addition the first transmitter had to be
the companion of the Holy Prophet (SAW), for this the Muhaddithun compared the the
place and birth of the transmitter, the places and the people he met. Lastly, the chain of
transmitters had to be totally and perfectly uninterrupted.

Similarly, the matn was checked thoroughly. They ensured it was in accordance with the
teachings of the Quran and Sunnah and was not conflicting with any of those two. For
e.g. The Hadith will not be accepted if it says to offer 6 daily prayers. Moreover, it
should also not contradict with human reason and logic. Example fasting the whole
month is outside human capability. Matn also shouldn‘t praise or condemn any person
or tribe from the future or history by calling its name. Finally, matn should not contain
details in a precise way about any future event. The six tradition books are the most
authentic and reliable books of all the books on the traditions. They are called Sihah
sitta. The books among Sihah sitta are Sahih Bukhari, Sahih Muslim, Sunan Abu Daud,
Jam‘e Tirmidhi, Sunan Nasai and Sunan Ibn-e-Majah.
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(b): What is the significance of al-Kutub al-Sittah in Hadith Literature for Muslim
scholars? [4]

Al-Kutub Al-Sittah consists of most authentic and reliable Hadith which comprise the
content of Sunnah, one of the two fundamental sources of Islamic religion the other
sources being the Quran. For this reason Al-Kutub Al-Sittah have been appreciated by
Muslim scholars with great enthusiasm and celebrated by them. This widespread
acceptance and appreciation have been what have given them their unique status in
Hadith literature. Their fame is based first and foremost on the fact that their authors
primarily intended to bring together the most authentic Hadith narrations available.

One reason why Al-Kutub Al-Sittah had become so popular among scholarly circles is
the attitude of their authors which is based on painstaking investigation and serious
hard work. As the result there have been many studies conducted on these books. For
example the number of monographs on Al-Bukhari alone exceeds to 100. These six
prominent books also draw upon the Hadith text composed before them. They therefore
not only constitute the main productions on the golden age of Hadith but also functions
as original sources in themselves. The authors of Al-Kutub Al-Sittah have also gained
great respect by making the greatest contribution to the study of Hadith and shedding
light on Hadith sources for later generations of scholars due to their unique and tireless
contributions.

Q (a): Describe the qualities required for transmitting hadiths and say why these
qualities were important? [10]

The qualities which are required to check the individual Narrator in the chain of
transmitter of a Hadith are:

The narrator of the Hadith must be of firm faith and honest. He must be known for
truthfulness in whatever he reports. The narrator must be trustworthy, reliable and
righteous. He should understand what he report and know how a change of word can
change the ideas in it. He should report exactly what he has learned from his teacher
and not to use his own words. The narrator must have a very good sound memory. He
should report what agrees with the reporters of others known to have good memories. A
narrator cannot criticize someone that the Ummah has accepted. Examples are Imam
Bukhari and Imam Muslim. Anyone who criticizes these great scholars would be
considered to be from the people of innovation and qualities are important for two things
in a hadith: Sanad or Isnad refers to the chain of narrators that has reported any given
Hadith. In the sciences of Hadith the Muslim Scholars agreed that the chain must begin
from the Muhaddis of the Hadith and must ends at the Prophet Muhammad (S.A.W) or
in the case of Hadith e-Qudsi ends at Allah (S.W.T). The concept of Isnad could be
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thought of as the core of the sciences of Hadith. No other religion, culture, or dynasty on
the face of this earth has ever come up with such a precise method of bringing for
statements of a person then with the Isnad system in Islam. One of the most famous
Muslim scholar Abdullah bin Al Mubarak said ―The Isnad to me is part of the Deen. If it
wasn‘t for the Isnad anyone would say anything he wanted‖ so we are the only Ummah
of Prophet Muhammad (S.A.W) is also known as the Ummah of Isnad because no other
religion in this present world has the weapon of Isnad. Isnad basically a testing of the
links between individuals and transmitting the Hadith from the Muhaddis till it reaches
Prophet Muhammad (S.A.W) and through this testing Muslims are certain of the
authenticity of the Hadith.

The Matan refers to the actual text of Hadith which is authentic in the actual Sunnah of
Prophet Muhammad (S.A.W). It is the text of the tradition or what the Prophet
Muhammad (S.A.W) actually said or did. The text or Matan of the Hadith must not
conflict or contradict with the Holy Quran nor should it conflict with other reliable or
authentic Hadith. For example the Holy Quran says ―Establish prayer‖ and the Hadith of
the Holy Prophet (S.A.W) explains it as ―Pray as you see me praying‖ so this Matan of
Hadith explains us the rules of praying Salah.

With these rules the compilers of authentic books of Ahadith were able to classify
Hadith into types:

a) Sahih (the authentic): A Hadith which is transmitted through an unbroken chain of

narrators all of whom are of sound character and memory. Such a hadith should not
clash with a more reliable report and must not suffer from any other hidden defect.

b) Hassan (fair, about which little doubt): A Hadith which is transmitted through an
unbroken chain of narrators all of whom are of sound character but weak memory. This
hadith should not clash with a more reliable report and must not suffer from any other
hidden defect.

c) Zaeef (weak, which raises many doubts concerning authenticity): A Hadith which
cannot gain the status of hasan because it lacks one or more elements of a hasan
hadith. (For example, if the narrator is not of sound memory and sound character, or if
there is a hidden fault in the narrative or if the chain of narrators is broken).

d) Maudu (fabricated, un-Islamic): A Hadith which is fabricated and wrongly attributed to

Muhammad (SAW).

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(b): Write down the main structures of Sahih al-Bukhari and Sahih al-Muslim? [4]

Sahih Bukhari

Quality and soundness of the chain of narrators of the selected ahādīth. Imam Bukhari
has followed two principle criteria for selecting sound narratives. First, the lifetime of a
narrator should overlap with the lifetime of the authority from whom he narrates.
Second, it should be verifiable that narrators have met with their source persons. They
should also expressly state that they obtained the narrative from these authorities. This
is a stricter criterion than that set by Imam Muslim. Imam Bukhari accepted the
narratives from only those who, according to his knowledge, not only believed in Islam
but practiced its teachings. Thus, he has not accepted narratives from the Murjites. The
particular arrangement and ordering of chapters. This expresses the profound
knowledge of the author and his understanding of the religion. This has made the book
a more useful guide in understanding of the religious disciplines.

Sahih Muslim

Imam Muslim recorded only such narratives as were reported by two reliable
successors from two Companions which subsequently travelled through two
independent unbroken isnāds consisting of sound narrators. Imām Bukhārī has not
followed such a strict criterion in the scientific arrangement of themes and chapters. The
author, for example, selects a proper place for the narrative and, next to it, puts all its
versions. Imām Bukhārī has not followed this method (he scatters different versions of a
narrative and the related material in different chapters). Consequently, in the exercise of
understanding ahādīth, Sahīh of Imām Muslim offers the best material to the students.
The Imam informs us whose wordings among the narrators he has used. For example
he says: haddathanā fulān wa fulān wallafz lifulān (A and B has narrated this hadīth to
us and the wording used here is by A). Similarly he mentions whether, in a particular
hadīth, the narrators have differed over the wordings even over a single letter of zero
semantic significance. He also informs the readers if narrators have differed over a
specific quality, surname, relation or any other fact about a narrator in the chain.

Q (a): Explain the importance of the Isnad (chain of transmitters) and of the Matan
(body of text) in assisting scholars to check the authenticity of a Hadith? [10]

The importance of the Isnad and the Matan in assisting scholars to check the
authenticity of Hadith were made in 4th generation of compilers of Hadith by Imam
Bukhari and his contemporaries (Muslim, Nisai, Tirmizi, Ibn-e Majah and Abu Daud).
They travelled far off to find the transmitters of Hadith and rejected the sayings of those
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who were not pious; Once, Imam Bukhari travelled very far to get knowledge of Hadith
by a narrator. When he arrived there he saw that the narrator of the Hadith was calling
his camel towards himself by showing it his empty food box (as if food was in it). Imam
Bukhari turned and walked away by saying that if he can deceive an animal, he can
deceive me as well and so his Hadith was unreliable. They faced great difficulties in
checking the authenticity of Hadith as at that time a huge number of Ahadith were in
circulation. The solution they chose was to test the authenticity of Hadith by their rules
of Isnad (chain of transmitters) and Matan (the body of the text).

The rules set for the Isnad (chain of transmitters) are:

They ensured the chain of transmitters (Isnad) was unbroken and there should be a
direct approach to the Holy Prophet (S.A.W).They checked that the transmitters were
known to those before and to those after them in chain. There shouldn‘t be any hidden
defects e.g. names repeated, major misspelling. No non-Muslim in the chain. Each
transmitter must have known the transmitter before him and transmitter after him. There
must not be a very big time gap that one narrator hears when he is too young from
someone too old. Any event happening in public must have more than one set of
narrators. They rejected Hadith whose chain of transmitters were questionable (no gaps
or weaknesses). More rules:

• The isnad guarantees that the Hadith originated with the Prophet.
• Each transmitter (rawi) must be honest and upright.
• He must be a strong Muslim.
• He must have a good memory.
• Each transmitter must have known the transmitter before him, and also the transmitter
after.
• The first transmitter in the chain must be a Companion of the Prophet.
• There must be no gaps or weaknesses in the chain.
• The matn must agree with the teachings of the Qur‘an.
• It must also agree with the main body of reliable Hadiths.
• It must also agree with common sense and what is reasonable.
• It should not praise any individual or place.
• It should not give precise details of events that occurred after the Prophet‘s time.
• It should not contain expressions uncharacteristic of the Prophet.

The rules set for the Matan (body of the text) are:

The Hadith should not go in contradiction with the Holy Quran nor the basics of Islamic
teachings. The Hadith should not go in contradiction with any authentic (accepted)
Hadith. It should not go against commonsense or people‘s normal experience. It should
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not praise an individual, a definite location or a tribe. It should not give precise details of
the events happened after the demise of the Holy Prophet (S.A.W).It should not contain
expressions that were out of keeping with what the Holy Prophet (S.A.W) might be
expected to use. The Hadith should be free from hidden defects like faults in minute
details e.g. dates etc. If the Hadith made any remark about Prophet Hood of the Holy
Prophet (S.A.W), which is against the Islamic principles, is rejected. Any Hadith that
begins with ―We used to…….‖ Without direct mentioning of the Holy Prophet (S.A.W)
was ignored.

(b) Outline the major differences between the Musnad and Musannaf collections
of Hadith. [4]

The Musnad collections gather Hadiths together according to the name of the first
transmitter. They are useful for detecting Hadiths attributed to a particular Companion.
The best known Musnad collection is Ibn Hanbal‘s Musnad.

The Musannaf collections gather Hadiths according to their subject matter. They are
useful for understanding the Prophet‘s teachings on a particular point of belief or
practice. They are particularly useful in establishing matters of law. The six books of
Sunni sahih Hadith are the best known Musannaf collections.

Q (a) Give a detailed account of the checks made on the text and narrators of
Hadiths. [10]
Q (a) What measures were taken in early Islamic times to check the reliability of
Hadiths? [10]

The Quranic vesre ("O ye who believe! Obey Allah and obey the Prophet and those
charged with authority among you. Therefore, if there is a difference of opinion among
you in any matter, refer it back to Allah and His Prophet, if ye do believe in Allah and the
Last Day." (4:59) clearly indicates that the original sources of knowledge on Islam are
only two: The Holy Quran and the Sunnah of the Prophet (SAW). Therefore, these two
are original sources of religious knowledge by the Muslims.

Hadith describes a statement or an action or an unspoken approval of the Prophet

(SAW). The Hadith scholars evolved two major methods for investigating the
authenticity of Ahadith: Fann-i-Riwaayat and Fann-i-Daraayat. Fann-i-Riwaayat involves
investigation of the complete chain of narrators going back to the original narrator of a
particular version of the Hadith in question. This science, thus, investigates the moral
character, truthfulness, and power of memory of the narrators. Fann-i-Daraayat, on the
other hand, investigates the authenticity of a Hadith by determining whether or not its
subject-matter is acceptable.
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A Hadith is accepted only when its authenticity has been established on the basis of
both Fann-i-Riwaayat and Fann-i-Daraayat. Therefore, a Hadith can be regarded as a
source of religious guidance only `if the basis of that Hadith exists in the Quran or the
Sunnah or the established principles of human nature and intellect. Moreover, it should
not be contradictory to any of these bases, and should have been transmitted by
reliable sources. A Hadith which meets these criteria is accepted as a regular record of
the Sunnah and of information pertaining to Islam. Compilers of Hadiths made a number
of checks to confirm the reliability of the narrator and the authenticity of the Hadith they
elated. They looked at the isnad and matn of the Hadiths. They kept following points in
mind, which stem from these criteria:

1. No Hadith can present anything as religion which does not have its basis in the
Quran or the Sunnah or the established principles of human nature and intellect.
Therefore, whatever a Hadith presents would either be an explanation of a principle
found in these sources or a branch emanating from that principle.
2. Hadith must not be against the Quran or the Sunnah or the established principles of
human nature and intellect. In short, the Hadith in question must conform with the entire
fabric of Islam.
3. Hadith must have been transmitted by reliable sources and its narrator must be
known for his truthfulness and honesty. Some other checks they made are listed
below:

 The narrator must be a person Muslim of faith.

 The chain of narrators must be complete and continuous.
 He should be at an age where he understands the significance of what he hears
and realises that the slightest change may change the meaning of the Hadith.
 He should report exactly as he heard the Hadith.
 It should not be against common sense or other verified Hadiths.
 It should not praise an individual, tribe or place etc
 He should have good memory;

(b) In your opinion what are the main advantages of carrying out checks to
confirm the reliability of the Hadiths? [4]
(b) Why was it important for the Muslim community to have authentic Hadiths? [4]
(b) In your opinion what are the main advantages of having authentic Hadiths? [4]

As Hadith is one of the primary sources of Islamic Law, so there should no doubt in the
authenticity and originality of this but as the time passed on, it became clear that the
Hadith was being invaded by many forgeries. Therefore, scholars of Hadith formulated
numerous methods of evaluation by which genuine Ahadith could be examined out of
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the mass of forgeries and so that an accurate knowledge of Islam can be provided to
Ummah, which would give the best model to Muslims to follow. Moreover having
knowledge of checking authenticity of Hadith prevents false and fabricated Ahadith and
will teachings of the religion of Islam pure. It helps creating sense of unity in the ummah
and will stop them from being divided. So it was important for the scholars to conduct
checks otherwise the Muslim community may have faced a lot of problems if these
checks were not made.

Moreover only authentic Hadiths enable Muslims to practice the Prophet‘s sunna.
Muslims rely on Hadiths in the observance of many pillars of Islam it is important that
they have authentic Hadiths to follow otherwise they could conduct the practice of the
pillars incorrectly. As Hadiths elaborate the Qur‘an the teaching of Islam would not be
correct if weak or false Hadiths were to be used to understand the Qur‘an.

Q (a): What are the Stages that led to the compilation of 6 authentic books of
Hadith? [10]

Stage One: Time of the Prophet (s)

Companions recorded statements and actions of the Prophet (s) – some memorized
while others memorized as well as wrote it. An example of such companions is Abdullah
ibn Amr ibn Al-Aas. Given the absence of literacy amongst most, they had developed
their memory exceptionally well as that is all they had to rely for most important affairs
of their lives as well as for their forms of ―entertainment‖, i.e. poetry. This was further
developed due to importance of memorizing the Quran and reciting every day in the five
time prayers. Practically no Muslim could be a practicing Muslim without memorizing at
least some hadith (statements etc.) of the Prophet – to know what to recite during the
compulsory five times prayers, to arbitrate in disputes between themselves at a family
level or that of community. So Ahadith were indispensable and therefore some
memorized by every Muslim.

Stage Two: Companions (Sahabah) of the Prophet Muhammad (s)

Efforts of Sahabah in collection for own practice and fatwa for others e.g. Abu Hurairah
(d. 59H), Abdullah Ibn Abbas (d. 68H), Jabir ibn Abdullah (d. 78H), Aisha bint Abu Bakr
(d. 58H), Anas ibn Malik (10BH-93AH), Abudllah ibn Amr ibn al-Aas (d. 63H), Abdullah
ibn Umar (d. 74H) and Abdullah ibn Masud (d. 32H) Efforts of Sahabah in ensuring
authenticity e.g. Umar ibn Khattab and Aishah they memorized it and some wrote it e.g.
Abdullah ibn Amr ibn Aas or their students wrote it from them e.g. students of Ibn
Abbas, Abu Hurairah, etc.

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Stage Three: Tabieen (Students of the Prophet‟s Companions)

Efforts of Tabieen who devoted their lives at some stage to collection of hadith, e.g.
Urwah ibn Zubair (nephew of Aisha), Nafi Mawla of Abudllah ibn Umar, Thabit ibn
Aslam al-Bunani (spent forty years with Anas ibn Malik); also Amrah bint Abdurahman
Mawla of Aisha grew up with Aisha learning. Written Collection: Many of Tabieen
collected and compiled their hadith in books which were incorporated in books by the
next generation and most of those that survive today are in that form as part of other
larger books.

Stage Four: Efforts of Next generation after Tabieen (Tabieen)

Jarh wa Ta‘deel: Assessed soundness of narrators of Tabieen‘s generation and their

own e.g. Shubah (83H – 160H), Malik ibn Anas (93H – 179H), Zuhri (d. 124H), Yahya
ibn Saeed al-Qattan (a companion of Imam Malik ibn Anas) Collection of hadith from
previous generation by travelling extensively to them or spending long time with them
e.g. all of tabieen mentioned above plus many others such as Ibn Sireen (d. 110H) and
Hasan al-Basri (d. 110) Compiling and authored books of hadith that are still in
circulation today e.g. Malik ibn Anas, Abdullah ibn Mubarak (d. 181 H), Ibn Ishaq (d.
151H). Many others of this and the previous generation (Tabieen) were encouraged
(during the first century of Islam) by the Ruler (Caliph) of Muslims then Umar ibn Abdul-
Aziz (d. 101H). Umar ibn AbdulAziz, the Caliph, was himself a leading scholar of Islam.

Stage Five: Extensive analysis and collections of written works

The most important stage is known as the stage of Saheeh. This stage began during
the first half of the third century A.H. (9thcentury C.E.) and overlaps the period of the
musnad e.g. Saheeh al-Bukhaaree, Saheeh Muslim and Saheeh Ibn Khuzaymah. This
age of the followers of the companions‘ successors from 200 to 300 A.H., is the golden
age in Hadith literature.

1. In this age the Prophet‘s traditions were separated from the reports of the
companions and their successors.
2. The authentic traditions were very carefully and painstakingly sifted from the ―weak‖
traditions and then these were compiled in book-form.
3. Elaborate rules were framed; canons were devised to distinguish the true from the
false traditions in accordance with clear principles.

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The main attention of scholars who engaged themselves in the critical scrutiny of Hadith
was given to the recorded chains of witnesses (isnad); whether the dates of birth and
death and places of residence of witnesses in different generations were such as to
have made it possible for them to meet, and whether they were trustworthy. This
activity, to be properly carried out, involved some feeling for the authenticity of the text
itself; an experienced traditionist would develop a sense of discrimination.

This is the period in which six authentic collections of traditions were compiled. These
works are considered standard works on Hadith, and are known as the six correct
books (sihah-e-sittah). The authors‘ names and book titles are as follows:

1. Muhammad b. Ismail al Bukhari, (194 A.H.-256 A.H.): Sahih Bukhari. This work is
next to the Quran in authenticity.
2. Muslim bin Qushairi (204 A.H.-261 A.H.): Sahih Muslim. This is the next most
important work on Hadith.
3. Ibn Majah (202 A.H.-275 A.H.): Sunan Ibn Majah
4. Abu Isa al Tirmizi (209 A.H.-279 A.H.): Jame Tirmizi
5. Abu Abdur Rahman an Nasai (214 A.H.-303 A.H.): Sunan an Nasai
6. Abu Da‗ud (202 A.H.-275 A.H.): Sunan Abi Da‗ud

(b) What are the advantages of having different categories of Hadiths. [4]

Hadith reflects his sayings and practices of Prophet Muhammad. It is an integral part of
Islamic teachings through which Muslims all over the world get insight about many
aspects of life. Therefore, one must know about its different kinds so as to become able
to distinguish the authentic ones from the rest. A large number of Hadith Scholars
combined Ahadith in two categories of Musnad and Musannaf. In the Musnad
collections they gathered Hadiths together according to the name of the first transmitter.
These collections are useful for detecting Hadiths attributed to a particular Companion.
The best known Musnad collection is Ibn Hanbal‘s Musnad while in Musannaf
collections they gathered Hadiths according to their subject matter. So thise type of
books are useful for understanding the Prophet‘s teachings on a particular point of belief
or practice. They are particularly useful in establishing matters of law. The six books of
Sunni sahih Hadith are the best known Musannaf collections.

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Q (a): Outline the main teachings of the Hadith you have studied about the
importance of Muslim communal life. [10]

Q (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]

Q (a) Giving references from the set Hadiths you have studied, outline the
Prophet‟s teachings about care in the community. [10]

Q 2 (a) According to the teachings of the set Hadiths you have studied, outline
the ways in which Muslims should treat one another. [10]

(Most relevant to this question are Aadith 2,3,10,11,14,15,16.)

The Prophet (pbuh) went to great lengths to stress to the members and different groups
within the umma, the need to behave kindly towards each other and help one another
and to fulfill the obligations upon them which was brought on them by their common
faith. This emphasis of the Prophet (pbuh) was especially important as the umma
constituted of members from different countries, races, tribes and social ranks, each
with its own ethnic, linguistic and temperamental features.

Specific Ahadith of the Holy Prophet guide Muslims for individual as well as communal
conduct and matters of the Muslims. A Muslim‘s life is devoted to the pleasure of Allah
and His Messenger. But this favor can be earned only when one‘s life is pious on an
individual level and cares for the uplift and betterment of the society as well. Some of
the golden rules we have studied, which deal with the conduct of Muslims in a
community are, for example, the fact that all Muslims are brothers to each other in a
society ‗‘None of you believes until he wants for his brother what he wants for himself‘‘.
Deceiving, hating and harming others go against the very nature and spirit of Islam.
Brotherly feelings should be based on seeking divine pleasure. Moreover, all human
beings are equal in the eyes of Allah because all are the descendants of the Prophet
Adam.

Importance of being kind and polite towards fellow human beings has been highlighted
in this collection of Ahadith as well. The Prophet taught us to speak well and speak the
truth. Our words should not hurt the feelings of others „‟ Let him who believes in Allah
and the Last Day either speak well or keep silent‟‟. Helping out others, Muslims or non-
Muslims, has been stressed in this collection of traditions. This help can be through
charity or donation. Giving a good piece of advice, teaching and talking to others with a

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smile on the face, all these are works of charity ‗‘ to speak a pleasant word is charity
and removing a harmful thing from the road is charity.

Islam encourages us to observe human rights: the rights of parents, children, spouse,
poor etc. An ideal Muslim believes and devotes his life to the welfare of others. The
Prophet in this regard said: ‘‟ One who manages the affairs of the widows and the poor
is like the one who exerts himself in the way of Allah‟‟.

Every Muslim is also told to not only do what is right, but to spread good and virtue
according to the moral standards of Islam and discourage evil. The Holy Prophet
commanded them to work for the good of humans to turn society into a beautiful
paradise on earth. A believer must engage in Jihad to eradicate evil from the society;
true believers should do Jihad in one of three forms: with hands, with tongue or in the
heart. „‟ 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.”

Then the Prophet (SAW) has also taught Muslims to fulfill their responsibilities to fellow
creatures. He has said: “I and the man who brings up an orphan will be in paradise like
this. And he pointed with his two fingers, the index finger and the middle finger.” This
means that they must take care of orphans. But it also teaches them that they should
look after anyone who is alone with no one to look after them. It includes all the people
who cannot look after themselves. Muslims are also told that the bonds of unity should
not be broken between them. It is the duty of a Muslim to make peace with his fellow
believer. They should wish for their fellow Muslims what they wish for themselves. The
Prophet (SAW) said that they must take care of our brothers, in his words: “none of you
believes until he desires for his brother what he desires for himself.” What he means
here is fellow Muslims to behave towards them as they behave towards themselves,
because it is only by acting the best towards them that they show they are good
Muslims. The Prophet (SAW) has also instructed Muslims that they have other
responsibilities in this world like he said: “the world is the believer‟s prison and the
unbeliever‟s paradise.” He meant that a true believer remembers the world of hereafter
and so will not indulge in this world too much.

Thus it can be seen that the Ahadith of the Prophet provides guidance regarding the
communal conduct of Muslims.

(b) How can the teachings of the Prophet concerning care in the community be
applied today? [4]
The community can put into practice the Prophet‘s (pbuh) teachings about care in the
community in their everyday lives in many ways like enquiring about the health of an ill
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relative or neighbour, helping to educate and care for an orphan child in the community
are just some simple examples. On a wider scale the Muslims in a community should
rally together when there is a natural disaster in the country and help collect funds and
supplies that could be sent to the affected areas or offer their services as voluntary
workers to ease a crisis.

Q: Outline the main teachings of the Hadiths you have studied about the
responsibilities of individual Muslims. [10]

The Prophet (SAW) told the Muslims about a number of responsibilities that they should
follow. In the first place, he tells them that they should be sincere to Allah, to his Book
and to his Messenger. This means that they must put Allah before everything else that
they do, and also they must recite the holy Qur‘an regularly and study it, and they must
follow the example of the Prophet (SAW). If they do this they will fulfill the main
requirements of Islam because if they follow the Prophet (SAW) they will perform all the
requirements of Islam. It is very important for them to believe that Allah is one. Then the
Prophet (SAW) has also taught Muslims to fulfill their responsibilities to fellow creatures.
He has said: “I and the man who brings up an orphan will be in paradise like this. And
he pointed with his two fingers, the index finger and the middle finger.” This means that
they must take care of orphans. But it also teaches them that they should look after
anyone who is alone with no one to look after them. It includes all the people who
cannot look after themselves. The Prophet (SAW) has also said that they must take
care of our brothers, in his words: “none of you believes until he desires for his brother
what he desires for himself.” What he means here is fellow Muslims to behave towards
them as they behave towards themselves, because it is only by acting the best towards
them that they show they are good Muslims. The Prophet (SAW) has also instructed
Muslims that they have other responsibilities in this world like he said: “the world is the
believer‟s prison and the unbeliever‟s paradise.” He meant that a true believer
remembers the world of hereafter and so will not indulge in this world too much.

(b) Why do you think Islam gives so much importance to maintaining unity within
the Islamic community? [4]

The concept of unity among Muslims is of very high value in Islam. The Holy Quran
says: ―And hold fast, all of you together, to the Rope of Allah (i.e. Qur‘an), and be not
divided among yourselves…‖ (3:103) Unity is the essence of Islamic values and
Muslims are encouraged to maintain unity within the Islamic community to strengthen it.
The community being united in practising faith and following its teachings will
increasingly lead to social justice and harmony. The holy Prophet PBUH has compared
the Muslim community with human body according to him all the Muslims are like one
body. When even a single part of human body suffers for any reason the restlessness is
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felt in all the parts of body. By practising unity the vulnerable are cared for and nobody
gets left behind and on account of this society as a whole prospers.

Q (a) In the Hadith you have studied what did the Prophet say and mean when he
spoke about: (i) Tolerance (ii) Evil? [10]

In a hadith regarding tolerance and mercy, the Holy Prophet (S.A.W) says that among
all attributes of God, mercy is very special because according to a Hadith Allah says:
―Truly My mercy overcomes My wrath”. He, therefore, loves those who show tolerance
and mercy to others, and He commands the Muslims to seek His mercy and extend
mercy on others: “Let them forgive and pass over (the offence). Do you not desire that
Allah should forgive you? (24:22). In the Quran the Holy Prophet is called “Mercy for all
creatures”. So the Prophet encouraged his followers to keep alive the spirit of mercy
and compassion so that they get entitled to God‘s mercy in the Hereafter. None can be
more ill- fated than the one who gets deprived of God‘s mercy. ―We sent thee not, but
as a mercy for all creatures.” (21:107).

The Muslims are required to follow the footsteps of the Prophet who never cursed his
enemies and insulters in Makka, Taif and the battlefield. In the battle of Uhad, when
some companion asked him to curse the Makkans, his reply was: ―I have not been sent
to curse‖ He kindly treated captives of Badr and forgave his fatal enemies on the
conquest of Makkah with tolerance. Muslims today may imitate such noble conduct and
generosity of heart: “Allah intends for you ease, and He does not want to make things
difficult for you.” (2:185) they should not overburden their employees and should have
the moral courage of tolerance and forgiving the insulters. Because they will receive
huge reward from their Lord the Prophet said: ―Be compassionate to those on earth and
He, who is in the heavens, will be compassionate to you‖. He (SAW) also said, God will
not show mercy to him who does not show mercy to others.

The Holy Prophet (S.A.W) in a hadith regarding evil said that his followers first must
establish a true Islamic society based on the teachings of the Quran and Sunnah It
further commands them to defend the society against all possible evils with whatever
available resources they have. The Holy Prophet (S.A.W) said: “Whosoever of you sees
an evil action, let him change it with his hand, and if he is not able to do so then with his
tongue, and if he is not able to do so then with his heart, and that is the weakest of
faith.” Similarly once he said: “When the people see a wrong doer committing a wrong
and do not seize his hand, it is most likely that Allah will inflict them with His
punishment”. This involves use of physical force or verbal rejection or at least
condemning it from heart, though it is the lowest degree of faith of a believer. Believers
should remember that struggle against evil is a constant phenomenon as the ultimate
source of evils is Satan: “Verily Satan is an avowed enemy to man” (12:5)
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Eradication of evil involves struggle of varying degrees depending on the available

resources with the Muslim community and government. A Muslim must physically stop
evil or attack it verbally, or at least have feelings of resentment for it. Once the
companions asked the prophet about the best of the people. He (SAW) said: “The
believer who strives hard in the way of Allah with his person and his property.”

If sufficient resources are available, then the Muslim state may permit physical Jehad:
“Believers……….. Strive hard in God‟s way with their possessions and their own selves”
(49:15) Otherwise, evil may be suppressed through speech or writings, and in case an
individual believer is unable to utilize either resource, he is required to shun evil
internally.

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Section 7
The Rightly Guided Caliphs

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Hazrat Abu Bakr (RA)

Q (a) Write in detail any three major events that took place during the caliphate of
Abu Bakr. [10]
Q (a) Write an account of major challenges that faced Abu Bakr during his
caliphate. [10]
Q (a) Write an account of the major contributions made to Islam by Abu Bakr
during his caliphate. [10]
Q (a) Write a detailed account of the four false prophets, and how the caliph Abu
Bakr defeated them. [10]
Q (a) Describe Abu Bakr's activities against the false prophets and apostate
tribes./ PROBLEMS FACED BY ABU BAKR WITHIN ARABIA. [10]

REFUSAL TO PAY ZAKAT:

The issue of the refusal to pay Zakat was a great test of the moral courage of Abu Bakr
as the first Caliph of the Holy Prophet. After the demise of the Holy Prophet many
surrounding tribes of Medinah which had offered allegiance to Islam, sent a deputation
to Abu Bakr with the proposal that their agreement with the Muslims had ended. A fresh
agreement was necessary in which they should be relieved from the obligation to pay
Zakat. Abu Bakr argued that Zakat was a fundamental injunction of Islam and had to be
paid. Seeing their proposal being rejected these tribes decided to forego Islam. Their
decision was to attack Medinah when the main Muslim army was in Syria. They
attacked at night but found Abu Bakr with his army ready to fight. The apostates were
defeated; many tribesmen died while others fled in confusion. After this battle many
tribes sent their delegates to Medinah, offered allegiance and paid Zakat.

APOSTASY MOVEMENT:

After the Prophet‘s death, some of the people rose in revolt against the authorities in
Medinah and renounced Islam. Abu Bakr, without any delay, launched an expedition
against this movement. After collecting the troops at Medinah, he divided them into
eleven battalions each with an experienced commander, and sent them in eleven
different directions to crush these revolts. He instructed each commander to first invite
these tribes to Islam. If any refused to comply they were to be attacked. Some of the
tribes accepted Islam but the others were stubborn and were dealt with harshly. All
campaigns were successful and Abu Bakr was able to re-establish control of Islam
throughout the Peninsula.

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FALSE PROPHETS:

In the last days of the Prophet‘s life some misguided people arose to claim prophet
hood. When Abu Bakr was elected as the Caliph they started their preaching openly.
Among these false prophets were Tulaiha, Aswad Ansi, Musailamah and Sajjah.

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

Al-Aswad al „Ansi: He was the leader of the ‗Ans tribe in Yemen. He was an ugly man
and had dark complexion, which earned him the title al Aswad i.e. the black man, he
was also known as the veiled prophet as he covered his face to create an aura of
mystery about himself. In the later years of the Prophet‘s life al-Aswad claimed to
receive divine guidance and used tricks to convince people of his miracles. Being leader
of his tribe he revolted with the cooperation of the neighbouring chiefs. He was the first
false prophet who collected a large army in open revolt against Islam. He invaded
Narjan and most of Yemen but was defeated and killed by a Persian Muslim named
Firuz al Dhalaymi. After the Prophet‘s demise his followers regrouped and revolted
under Qais ibn ‗Abd Yaghus but were again defeated by Firuz.

Musailimah al-Kadhdhab (The Liar): The most dangerous of the false prophets was
Musalima. He belonged to the large and influential tribe of Banu Hanifa in the Yamama
(Central Arabia). He was wealthy and powerful and used his influence to misguide
people and declared himself a prophet during the Prophet‘s lifetime. His tribe accepted
him as a prophet. He imitated the verses of the Qur‘an and invented some verses and
even wrote to the Prophet saying he had been given a share in his prophethood. The
Prophet called him an ‗arch- liar‘. He abolished the injunctions of the Qur‘an and made
permissible what was forbidden and succeeded in gaining a large following. After the
Prophet‘s death he challenged the caliphate of Abu Bakr which led to the Battle of
Yamama in 632 and decided his fate. He was in command of a large army. Abu Bakr
sent Shurbhil and Ikramah to crush the rebellion; later Khalid bin Walid joined them.
Musalima,s army was defeated after a fierce battle at Yamamah in 633 AD. Musalimah
was killed by by Wahshi al Harb. In this battle about 700 Muslims were martyred.
Amongst them were 360 Huffaz (memorizers of the Holy Qur‘an). In the battle when

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several Huffaz laid down their lives, Hazrat Umar approached Hazrat Abu Bakr about
the compilation of the Holy Qur‘ran. He was of the opinion that soon the preservation of
the Qur‘an will become a major problem owing to the deaths of the Huffaz. Abu Bakr did
not agree in the beginning but was later convinced by Umar and he ordered the
compilation of the Holy Book under the supervision of Zaid bin Sabit.

Sajah bint-al-Harith: She was an Arab Christian from the tribe of Taghlib. : She
claimed to be a prophetess and succeeded in mustering a large following. She had a
following as a soothsayer and after the Prophet‘s death when many of her tribesman
rejected Islam she declared herself as a prophet. With a force of 4000 she marched
towards Madinah, but hearing about Tulayhas defeat Sajah dropped her plans. She
then
joined forces with another false prophet Musailimah. She went on to marry him and
accept his prophethood. Khalid ibn Walid crushed Sajah‘s forces and then moved to
tackle Musailimah who was killed in the battle of Yamama. With this her adventure of
prophet hood ended and she started living in obscurity for the rest of her life. When the
Muslims conquered Iraq, she entered the circle of Islam along with her tribe.

(b) Why did Abu Bakr think it of great importance to defeat the false prophets? [4]

Among the four false prophets who threatened Islam but defeated by the caliph Abu
Bakr were: Tulayha ibn Khuwaylid, Al-Aswad al ‗Ansi, Musailimah al-Kadhdhab and
Sajah bint-al-Harith. If Abu Bakr did not crush them, the teachings of Islam could have
been corrupted; the purity of the religion would have been lost and many who called
themselves Muslims in reality would be following a man made faith. The first pillar of
Islam would have been challenged as the second part of the shahada which deals with
the risala and finality of the Prophet Muhammad would be contradicted if one believed
in the so called prophets after Muhammad.

(b) In your opinion which of the two events you have written about in Part (a) was
the more significant and why? [4]
(b) Explain why he was known as the Honest One (al-Siddiq), and the Saviour of
Islam. [4]

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

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(b)Was Abu Bakr a good choice as caliph? Give reasons to support your answer?

(b) Why is Abu Bakr called the Saviour of Islam? [4]

Abu Bakr is rightly called the saviour of Islam because of the vital services rendered by
him. Soon after the Prophet‘s death, he was the one to calm down the shocked Muslim
community. Most of the companions including Umar were not ready to believe in the
Prophet‘s death. Abu Bakr on this occasion, delivered a convincing speech told all
about the mortality of Mohammad by reciting: “Mohammad is no more than a
messenger: many messengers that were before him passed away, if he died or were
slain will you then turn back on your heels?” This way Abu Bakr (RA) not only gave new
heart to the Muslims after the Prophet passed away but helped the community of
Muslims against its many enemies. When the false prophets and apostates challenged
the unity of Islam, he could not bear to allow them to continue their activities. He fought
against them to prevent the break-up of Islam. He defeated them and thus kept the unity
of Islam intact. Later as a Caliph he suppressed the apostasy movement and thus
preserved the fundamentals of Islam. This way by fighting the false prophets he
ensured that the Muslims could not be led astray. Then he defeated the tribes who
withdrew from Islam and made them stay Muslim and he fought and won against tribes
who refused to pay zakat. So by upholding the Pillar of zakat he ensured that the faith
was not corrupted. Then his contribution in the compilation of the Qur‘an made it saved
forever. By compiling the Qur‘an, Abu Bakr ensured the unity in the Muslim community.
Moreover he ensured Qur‘anic survival in its original form for future generations of
Muslims.

(b) Explain why Abu Bakr thought it was important to take these actions. [4]

As a Caliph he suppressed the apostasy movement and thus preserved the

fundamentals of Islam. This way by fighting the false prophets he ensured that the
Muslims could not be led astray. The false prophets threatened the uniqueness of the
Prophet Muhammad. Their claims suggested that Muhammad was not the last prophet
sent from God. Unless they were overthrown, Islam could not uphold its claims. If
variant readings were allowed the message of the Qur‘an might be obscured. These
readings threatened the purity of God‘s instructions If they were allowed to continue the
community might be split over different teachings.

Q (a) Trace the major stages in the compilation of the Qur‟an in the time of the
Rightly Guided Caliphs. [10]

Actually the Quran had been written during Muhammad's lifetime on different pieces,
while its compilation was done during the caliphate of Abu Bakr and it was copied
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during the caliphate of Uthman. At the time of the Prophet‘s death no official copy of the
Qur‘an existed in a complete written form. During the caliphate of Abu Bakr some
people declared themselves to be prophets. Among them was Musalima. Abu Bakr
waged a war against him and around 360 companions laid down their lives in that
battle, known as the battle of Yamamah. 70 of them had committed the Holy Qur‘an to
memory. Hazrat Umar realized that these ‗‘oral copies‘‘ of the Qur‘an would gradually
diminish because of natural death or martyrdom in future battles. He suggested to Abu
Bakr that the Qur‘an should be compiled for the future generations or else it would meet
the same fate as the previous scriptures. Hazrat Abu Bakr, however, hesitated and said
that how could he do something that the Holy Prophet did not do. Hazrat Umar argued
that under the circumstances this was an absolute necessity. Then Abu Bakar got ready
to do this. According to Hazrat Abu Bakr, “Umar went on persuading me to accept his
suggestion till I was convinced that he was right so I accepted his suggestion.”

Abu Bakr directed Zaid bin Sabit, one of the scribes of the Qur‘an, to collect the Quranic
verses from every part of the Islamic empire and compile them in a book form. A
commission was appointed and headed by Zaid bin Sabit and its members were a
number of companions. Zaid collected the chapters of the Qur‘an from every person
who had it in their possession. He collected it from palm leaves, stones, and pieces of
wood and people who had memorized it. He not only collected it, but also verified it from
people who had heard it from the Holy Prophet. Though he himself was a Hafiz of the
Qur‘an, he always tried to find a verse in writing before including it in his manuscript.
Zaid is reported to have said that he felt it would be far easier to carry a mountain on his
head than to shoulder such a great responsibility. The script prepared by Zaid remained
with the first Caliph and after his death was transferred to Hazrat Umar, the second
Caliph. After Hazrat Umar‘s death it was transferred to Hazrat Hafsa, a widow of the
Holy Prophet and Umar‘s daughter. This copy of the Qur‘an came to be known as
Musaf al-Hafsa i.e. Hafsa‘s copy of the Holy Book.

By the time of Usman‘s Caliphate the Islamic state had expanded well beyond Arabia.
The new converts of these areas recited the Qur‘an in their own dialects. Disputes rose
among these people and some of them insisted that their style of recitation was correct
and the others were not. One of the companions of the Prophet approached the Caliph
and told him about the possible danger of the division of the Ummah. Usman took
immediate action and he declared that the Muslims should unite on a uniform way of
recitation. He got the copy of the Qur‘an from Hazrat Hafsa and gave it to a team of four
companions which was headed by Zaid bin Sabit. It was decided that one standard
version of the Qur‘an would be written in the dialect of the tribe of the Quraish. The Holy
prophet was from the Quraish, the Quran had been revealed in that dialect, and it was
felt that this was the right dialect for the recitation of the Qur‘an. This team made several

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copies from the original text and made sure the surahs, too, were arranged in order.
The Qur‘an was read out loudly from the beginning to the end in the Prophet‘s mosque
from these copies, so that not a shadow of doubt remained in anyone‘s mind that
changes had been introduced in the text. These copies were sent to the capital city of
every province of the Muslim states with a teacher to teach how to recite the Qur‘an
properly and correctly. Instructions were also given that in the future, copies should be
made only from the official text and that if anyone had a copy with a different text, it
should be burnt.

Hazrat Usman is known as the Jami-al-Quran which means that he brought the
Muslims around to a uniform reading of the Quran. The Quran that is being read today
is the same as in the time of Abu Bakr. Nothing has been added or deleted from it and
the arrangement of the chapters and verses are in the same order as proclaimed by the
Holy Prophet, in accordance with Divine instructions.

Some of these first seven Mushafs have disappeared over time. However today, in the
Museum of Turkish-Islamic Arts in Istanbul, there are Mushafs from Uthman and Ali's
period. One of them was handwritten by Uthman, and the other two by Ali. While a copy
was in the Mosque of Amr ibn al-Aas in Egypt, it was presented to Ottoman Sultan
Salim II and brought to Topkapi Palace after the conquest of Egypt.

(b) Why did these Caliphs think it was important to make a compilation of the
Qur‟an? [4]

The two Caliphs performed remarkable services to Islam by compiling the Holy Quran.
Both were driven by different circumstances.

Abu Bakr, being a staunch follower of the Prophet, was reluctant to compile the Quran
but on Umar‘s insistence, was convinced of doing so. He realized if the memorizers of
the Quran were either killed or died naturally with the passage of time, a situation of
confusion might arise throughout the Muslim world regarding the exact number of
verses and surahs of the Quran. If the future generations of the Muslims had no single
copy of the Quran, they might be misled as the Quran is the basis of all thought and
action for the Muslims.

Usman, likewise, faced another challenging situation. Several newly converted Muslims
in non-Arab territories began to argue about the ways of recitation of the Quran. There
was a danger of the growth of sects amongst Muslims regarding the way of recitation
because every group insisted that their dialect was the correct one and the others were
wrong. This meant that various groups might oppose each other and disunity amongst
Muslims might threaten their fraternity. So Usman took a wise, timely action by

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compiling and standardising the Holy Book and burning all the copies which did not
match the official and approved text.

(b) WHY HE WAS CALLED AL-SIDDIQUE? [4]

Abu Bakr was the Prophet‘s friend from childhood and was one of the first to accept
Islam. He remained loyal to the Prophet at all times, good and bad. When prophet
Muhammad was supported by God (Allah) with His miracle of going from Mecca to Al-
Quds (Jerusalem) and then ascending to the Heavens in one night, the unbelievers
rushed to Abu Bakr and told him what they heard from the prophet. He expressed belief
in the Prophet‘s Night Journey and told them no one could do this but if the prophet said
so then it is true. If we believe him in what revealed to him by God from the Heavens
through the Angel Gabriel (Jibril) then we should believe in all what he says. Then the
prophet titled him as Al-Sadique which is an Arabic word that means the absolute
truthful.

Q (a) Write about the election of Abu Bakr as caliph and explain how he
administered the Muslim State. [10]

ELECTION:

The Prophet (SAW) did not nominate a successor. After his death the ansars gathered
in Saqifah-i-Bani Sa‟ad to discuss the appointment of a caliph where they were joined
by Abu Bakr and Umar and other eminent muhajireen, Ali was not present at this
meeting as he was busy with the preparations of the final rites of the Prophet (SAW).
Whether the caliph was to be from the ansar, or the Quraish was discussed at the
meeting. The ansars wanted a caliph from amongst them in view of their sacrifices for
Islam, but Abu Bakr argued that the Arabs would not agree on any Amir other than a
person from the Quraish, at which point the ansars suggested the option of electing two
Amirs, one from the Quraish and one from the ansars, to which Umar objected saying it
would cause confusion in the umma. ‗Ubayda bin Jarra addressed the ansars at this
point and said, ‗O Ansar! You were the first to uphold Islam do not be the first to sow
the seeds of dissension in it.‘ The ansars immediately withdrew their claim. Abu Bakr
suggested the name of ‗Ubayda bin Jarrah and Umar held the hand of Abu Bakr and
pledged his allegiance. On seeing this people from all sides rushed to pledge their
loyalty to Abu Bakr and a general pledge was taken the next day.

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ADMINISTRATION:

As for the administration of Abu Bakr, he laid the foundation of a truly democratic state.
Following the Qur‘an and sunna Abu Bakr conducted the affairs of the state by
discussing all matters with the Majlis-e-Shura. He divided the state into provinces and
appointed governors who were responsible for both administrative and military affairs.
All commanders and governors were selected on merit. He built a ‗‘bait-ul-maal‘‘
(treasury) to collect revenue and appointed ―Aamil‖ to collect taxes. He appointed
―Qazi‖ to administer justice. He offered himself and his officers for strict accountability.
Public money was strictly accounted for and all those in government were selected on
merit. It should be said that even though there was no police force, all crimes and their
perpetrators were dealt with in the light of the teachings from the Qur‘an and sunna and
if they were silent ijma was practiced. Established military cantonments and maintained
a reserve force. He expanded the Muslim Empire to Iran Syria and Rome. He ensured
the safety of non-Muslim subjects and allowed them to perform their religious duties. His
annual income was 6000 Dirhams which he returned to the state by issuing instructions
to sell a piece of land he owned when he was on his death bed. This way by his efficient
administration he preserved the integrity of Islam by suppressing rebellions and making
sure that the Pillar of zakat was enforced.

Q (a) Write a detailed account of the battle of Yamama, and of the compilation of
the Qur‟an during the caliphate of Abu Bakr. [10]

The Battle of Yamama was fought in December 632 as part as the Ridda Wars
("Apostate Wars") on the plain of Aqraba in the region of Yamama (Saudi Arabia)
between the forces of Muslim Caliph Abu Bakr and Musaylimah.

After the death of Muhammad (SAW), many Arab tribes revolted against the State of
Madinah. To deal with the rebels Caliph Abu Bakr (RA) divided his army into corps. Abu
Bakr appointed Ikrimah as the commander of one of the corps. Ikrimah was ordered to
advance and make contact with the forces of Musaylimah at Yamamah, but not to get
involved in battle with him. Ikrimah had insufficient forces to attack the overwhelmingly
more numerous enemy. He advanced with his corps and established a camp
somewhere in the region of Yamamah. From this base he kept the forces of the Bani
Hanifa under observation while awaiting instructions from the Caliph.

When Ikrimah received reports of the defeat of Tulaiha by Khalid, he began to get
impatient for battle. Ikrimah was a fearless man and a forceful general, but he lacked
Khalid's cool judgement and patience – qualities which distinguish the bold commander
from the rash one. The next development that Ikrimah heard of was that Shurahbil bin
Hasanah was marching to join him. Shurahbil too had been given a corps by the Caliph
with orders to follow Ikrimah, and await further instructions. In a few days Shurahbil
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would be with him. Then came news of how Khalid had routed the forces of Salma, the
queenly leader of men. Ikrimah could wait no longer, and he set his corps in motion.
This happened at the end of October 632 (end of Rajab, 11 Hijri). He was defeated by
Musaylimah. He wrote to Abu Bakr and gave him a complete account of his actions.
Abu Bakr was both pained and angered by the rashness of Ikrimah and his
disobedience of the orders given to him. Abu Bakr ordered him to march to Mahra.
Shurahbil remained in the region of Yamamah. To ensure that he did not fall into the
error of Ikrimah, Abu Bakr wrote to him: "Stay where you are and await further
instructions." But seeking glory, Shurahbil advanced and clashed with Musaylimah, but
was defeated.

Then Khalid ibn al-Walid was chosen to command the forces apposing Musaylima after
he dealt with other smaller apostates. He got news that Musaylimah was encamped in
the plain of Aqraba with an army of 40,000 warriors. The two successful actions fought
by them against Ikrimah and Shurahbil had increased their confidence in themselves
and created an atmosphere of indomitability around Musaylimah. On the orders of
Khalid, the Muslim advanced. The Muslims launched a series of attacks along their
entire front. The most dreadful bloodshed took place in a valley in which human blood
ran in a rivulet down to the wadi. As a result, this gulley became known as Valley of
Blood-Shueib-ud-Dam, and it is still known by that name. Only about a quarter of
Musaylimah's army remained in fighting shape, and this part hastened to the walled
garden. Soon the Muslims arrived at the walled garden, where a little over 7,000 rebels,
Musaylimah among them, had taken shelter. The rebels had closed the gate. The
Muslims were anxious to get into the garden and finish the job. Soon a Muslim soldier Al
Baraa ibn Malik asked his fellow men to let him climb the wall so that he could open the
gate by killing the guards there. The soldier jumped in to the garden and opened the
gate. The Muslims entered the garden and the last and most delightful phase of the
Battle of Yamamah had begun.

The rebels stepped back as the Muslims poured into the garden. The fighting became
more brutal. But Musaylimah was still fighting: he had no intention of giving up. As the
front moved closer to him, he drew his sword and joined in the combat. The last phase
of the battle now entered its climax. The Muslim army pressed the rebels everywhere
and it was only the endeavours of Musaylimah which prevented a general collapse.
Then Musaylimah came under the hawk-like gaze of the Wahshy ibn Harb (the same
man who, before accepting Islam, killed Hamza in the Battle of Uhad). He threw the
same javelin that killed Hamza and struck Musaylimah in the belly; the next moment
Abu Dujana cut off his head. The news of the death of Musaylimah brought about the
rout of the rebel forces. The garden where this last phase of the battle took place
became known as "Garden of Death", as the 7,000 rebels were killed.

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This battle is considered the end of the apostate rebellion in Arabia. Moreover this battle
played a major role in motivating Abu Bakr to complete the compilation of the Qur'an.
During the life of Muhammad (SAW), many parts of the Quran were scattered among
his companions, much of it as private possession. However, 700 hafizes (Muslims who
had memorized the Qur'an) were killed at Yamama. Consequently, upon the insistence
of his future successor Umar, Abu Bakr ordered the collection of the pieces of the
Qur'an into one copy.

(b) The Prophet called Abu Bakr „al-Siddiq‟ (Testifier of the Truth). How did Abu
Bakr live up to his title during his caliphate? [4]

As Caliph, Abu Bakr brought all of central Arabia under Muslim control and was
successful in spreading Islam further through conquest. He fought bravely against the
false claimers of prophet-hood and rooted them out. He also fought against the people
who refused to pay Zakat to the centre. He consolidated the Muslim state on firm bases.
He formed a committee to collect and compile the holy Qur'an. He conquered large
parts of Iraq and Syria. He offered himself and his officers for strict accountability. Public
money was strictly accounted for and all those in government were selected on merit.
He ensured the safety of non-Muslim subjects and allowed them to perform their
religious duties. His annual income was 6000 Dirhams which he returned to the state by
issuing instructions to sell a piece of land he owned when he was on his death bed.

(b) Write an account of the campaign led by Abu Bakr against the tribes refusing
to pay zakat. [4]
(b) How important in your view was this campaign against the tribes refusing to
pay zakat? [4]

Some tribes went back on their pledged allegiance to the Prophet and refused to pay
zakat. He called the Shura to discuss this matter who advised him not to take action
against the rebelling tribes at the time. But Abu Bakr did agree with them. He launched
campaigns against the deniers. He personally led the force and defeated the tribes
which resulted in them sending delegates to Madina not only offering their allegiance to
the caliph but also expressing their willingness to pay zakat. It was crucial as zakat is
one of the Pillars of Islam and its exemption would have altered the faith and if Abu Bakr
had not taken action, the other tribes could have made different demands e.g.
exemption from fasting, asking to make alcohol lawful etc and Islam could not have
remained in its original form.

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(b) In your opinion, how important was it to have a complied copy of the Qur‟an
and what could have been the dangers of not having one? [4]

During the life of Muhammad (SAW), many parts of the Quran were scattered among
his companions, much of it as private possession. Then 700 hafizes (Muslims who had
memorized the Qur'an) were killed at Yamama. Consequently, upon the persistence of
his future successor Umar, Abu Bakr ordered the collection of the pieces of the Qur'an
into one copy but if the Qur‘an had not been compiled, it could have been lost as some
earlier scriptures were or changes could have been made in its text as in other
scriptures. Without the correct dialect the real message of God would not have reached
the umma and the differences in its reading and understanding could have caused
disunity amongst the Muslims. If the Qur‘an had not been compiled, many Muslims
today may not have had access to it.

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Hazrat Umar (RA)

Q (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]

Q (a) Write an account of main activities of Hazrat `Umar during his caliphate. [10]

Umar succeeded Abu Bakr as the second Caliph in 634/13AH and continued the
mission of the first Caliph till his martyrdom in 644/23AH. Abu Bakr himself nominated
him as his successor. His Caliphate is noted by internal consolidation (combine things
into one large unit) of the Muslim empire accompanied by the expansion of Islamic rule
by conquering the lands under the Persian and Byzantine Empires which included Iraq,
Persia, Jerusalem and Egypt. His rule was surely the golden period in Muslim history
after the death of the Holy Prophet.

The conquest of Persia had been started during Abu Bakr‘s Caliphate by the Muslim
forces and finally Persia was totally defeated in 643 AD.

As for conquests in Syria, the Muslim forces were advancing rapidly in Syria when Umar
became Caliph. Khalid bin Waleed laid siege to Damascus till September 635AD and
finally entered the city as victor and signed a peace treaty. After this Abu Ubaidah
replaced Khalid as the chief commander of the Muslim army and recaptured Damascus
decisively in September 636. Other important towns in Syria on the coast of the
Mediterranean Sea were also captured. Only Jerusalem, Ramallah and Caesarea
continued to resist. Finally Jerusalem was also taken in a peaceful manner on the
request of Patriarch Sophronius. Umar himself met Sophronius and signed a peace
treaty under which full religious freedom was given to the citizens of Jerusalem on the
condition of paying Jizya. Sanctity of the Church of Resurrection and other churches
was also guaranteed. Towards the end of 639AD, Amr bin Aas, with the permission of
the Khalifa set from Jerusalem for Egypt. Egypt was conquered by his strategic
planning. By April 641AD Babylon was also captured. Umar appointed able and efficient
governors in all these conquered territories under his wonderful administrative system.

Umar‘s ten-year era was also a golden period due to internal prosperity, which was the
result of his social and administrative reforms. He was the first to build a state Army
while before that men from different tribes came to fight a battle.

Hazrat Umar framed the constitution of the State on the basis of democracy. He
established a Majlis-e-Shoora consisting of prominent companions of the Holy Prophet
from both Muhajirin and Ansaar. The Muslim Empire had grown tremendously in size
and therefore it was inevitable (unavoidable) to divide it further into a greater number of
provinces. Each province was governed by a governor or Wali who held the executive

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authority. The Wali was assisted by a number of officers e.g. the Treasury Officer, the
Revenue Collector, the Vigilance Officer and the Judge (Qazi). Each province was
divided into districts which were administered by Amils. All appointments were made in
consultation with the Majlis-e-Shoora. All the officers were summoned to Makkah on the
occasion of Hajj to be answerable to the Caliph. They were paid handsome salaries to
make them incorruptible. The Caliph himself was the central authority with the headship
of religious and non-religious departments but he would always consult the Shoora in all
important matters. In order to uphold Islamic morals and maintain law and order, Umar
set up a department of police (shurta).

Umar reorganized the „bait-al-maal‟ or public treasury, which was soon full to the brims
with the funds from various sources. These sources were: Zakat, Jizya, Kharaj (land
tax), Ushr (special land tax), the goods left out by the retreating armies of the enemy
and a tax paid by non-Muslim traders. Special care was taken to distribute funds among
the poor and the disabled. Umar established a special department, the Diwan or the
Register of Pensions. It was aimed at disbursement of the public funds among the
Muslim tribes. It was based on certain principles, for example, the whole Ummah had a
share in the public funds. Secondly, each Muslim had a share according to his/her
relationship with the Prophet, priority in accepting Islam and services to Islam. Huge
spending were made in the construction of mosques, schools, office buildings, canals,
rest houses and expansion of the Haram and the mosque of the Prophet. Umar founded
some new cities like Basrah and Kufa in Iraq and Fustat and Jizah in Egypt. Umar also
introduced the Hijrah calendar. This makes a long list of the reforms and development
projects introduced by Umar.

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

I think Umar‘s greatest achievement during his rule is his remarkable expansion of the
Islamic Empire. His strictly controlled general policy laid down the principles for
administering the conquered lands. Then structure of the later Islamic empire, including
legal practice, is largely due to him. He was a strong ruler, stern toward offenders, and
himself severe to the point of harshness, he is universally respected for his justice and
authority. His role in decisively shaping the early Islamic community is widely
acknowledged. His reign saw the transformation of the Islamic state from an Arabian
principality to a world power.

Q (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]
Umar (RA) was the second Caliph and reigned during 634-644 AD. His caliphate is
distinguished for its vast conquests. Aided by brilliant field commanders, he was able to
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integrate present day Iraq, Iran, Azerbaijan, Armenia, Georgia, Syria, Jordan, Palestine,
Lebanon, Egypt, and part of Afghanistan, Turkmenistan and south western Pakistan into
the empire of the Muslims. All of these were permanent conquests.

Battle of Jasr/Battle of the Bridge (October, 634 AD):

Alarmed by the Muslim victory, the Persian Emperor dispatched a large army under the
command of Bahman. The Muslim army was led by Abu Ubaydah (RA). The Persian
commander challenged Hazrat Abu Ubaydah to cross the river or allow him to come to
the Arab side. Acting rashly and against his advisors‘ warnings, Abu Ubaydah ordered
the Muslim army to build a bridge of boats and cross the river. Once on the opposite
side, the Muslims found themselves in an alarming situation. They were caught in
between the Persian war-elephants in their front and the swift river Euphrates on their
backs. The Arabs and their animals had never seen elephants before and were terrified
by these fierce and gigantic beasts. These elephants routed the Muslim cavalry. Abu
Ubaida ordered the cavalry to dismount and fight on foot. Although the Muslims fought
bravely and brought down many elephants, they were trampled in large numbers under
the beasts‘ feet. Hazrat Abu Ubaida himself was martyred by one of the elephants. His
brother succeeded him, but one by one, the Muslim commanders were martyred. A
Muslim had cut the boat-bridge so that the Muslim army would not lose heart and retreat
easily. However, the routed soldiers jumped into the river and many lost their lives. The
new Muslim commander, Hazrat Musanna, ordered the bridge to be rebuilt. He and a
small unit held back the Persians while the survivors crossed over to the Arab side. Out
of the original Muslim force of 9,000 men, approximately 3000 survived while 2,000 fell
fighting, 2,000 drowned in the river and 2,000 fled to Madinah and elsewhere.

Battle of Qadisiya:

This time Hazrat Saad (RA) was ordered to march to Qadisiya, a little fortress on the
western bank of the Ateeq (a branch of the Euphrates). From here, Saad sent an envoy
to the court of Yazdgard, the Persian Emperor, with the message of Islam. The Persian
Emperor insulted the envoy and turned him out of his court. To teach the Muslims a
lesson, he dispatched a large army of 120,000 men, including 300 war-elephants. This
army was commanded by Rustum. The Muslim army now numbered 30,000, including
1400 of Muhammad (SAW)‘s Companions and 99 experts of Badr. Rustum encamped
with his army on the opposite bank of the river. He intended to tire out the Muslims or
make them short of supplies before attacking. Arab raiding parties, which attacked the
fertile Persian fields, forced the Emperor to order Rustum to commence fighting. So
Rustum and his army crossed the river in the secrecy of the night by building a dam to
check the flow of the water. The battle that ensued was very fierce and lasted for 3 days
and 4 nights. During the battle Hazrat Saad fell ill but he directed his forces from his sick
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bed. Eventually, the Persians lost and were killed in large numbers. Rustum was killed
as he tried to flee the battlefield. In this fight Muslims army lost 8500 men the Persians
30,000 to 40,000 men.

(b) Say which in your opinion was the most significant of the battles fought under
Umar against the Persians and why. [4]

Fighting with the Persian Empire had begun during the rule of the previous Caliph.
Muslim forces defeated the Persian in everywhere but in my opinion Battle of Qadisiya
was the most significant battle under Umar because this battle put an end to the military
might of the Persian Empire. Moreover in future the Arab tribes no longer hesitated to
fight against Persia and the enemies of Islam. During the battle the commander of the
Muslim army Saad fell ill but he directed his forces from his sick bed and won the battle,
which set an example for the upcoming generations not to lose heart. Then In the booty,
the Muslim Army got 70,000 pieces from the jewels stripped from the body of Rustum,
100,000 pieces from the Persian banner made from panther‘s skin.

Q (a) Write a detailed account of the administrative measures put in place by

Umar during his caliphate. [10]

Hazrat Umar framed the constitution of the State on the basis of democracy. He
established a Majlis-e-Shoora consisting of prominent companions of the Holy Prophet
from both Muhajirin and Ansaar. The Muslim Empire had grown tremendously in size
and therefore it was inevitable (unavoidable) to divide it further into a greater number of
provinces. Each province was governed by a governor or Wali who held the executive
authority. The Wali was assisted by a number of officers e.g. the Treasury Officer, the
Revenue Collector, the Vigilance Officer and the Judge (Qazi). Each province was
divided into districts which were administered by Amils. All appointments were made in
consultation with the Majlis-e-Shoora. All the officers were summoned to Makkah on the
occasion of Hajj to be answerable to the Caliph. They were paid handsome salaries to
make them incorruptible. The Caliph himself was the central authority with the headship
of religious and non-religious departments but he would always consult the Shoora in all
important matters. In order to uphold Islamic morals and maintain law and order, Umar
set up a department of police (shurta).

Umar reorganized the „bait-al-maal‟ or public treasury, which was soon full to the brims
with the funds from various sources. These sources were: Zakat, Jizya, Kharaj (land
tax), Ushr (special land tax), the goods left out by the retreating armies of the enemy
and a tax paid by non-Muslim traders. Special care was taken to distribute the funds
among the poor and the disabled. Umar established a special department, the Diwan or
the Register of Pensions. It was aimed at disbursement of the public funds among the
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Muslim tribes. It was based on certain principles, for example, the whole Ummah had a
share in the public funds. Secondly, each Muslim had a share according to his/her
relationship with the Prophet, priority in accepting Islam and services to Islam. Huge
spending were made in the construction of mosques, schools, office buildings, canals,
rest houses and expansion of the Haram and the mosque of the Prophet. Umar founded
some new cities like Basrah and Kufa in Iraq and Fustat and Jizah in Egypt. Umar also
introduced the Hijrah calendar. This makes a long list of the reforms and development
projects introduced by Umar.

Q (b) Umar‟s caliphate is regarded as the golden period of early Islamic history.”

Discuss. [4]

Umar left behind him an effective system of administration throughout his empire by
appointing extremely efficient governors and Qadis (judges) and other state officials. His
Caliphate brought a great deal of propriety (respectability) and strength for the Muslims.

Umar (RA) is very well known for his expansion of the Muslim Empire as well as for his
administration which is exemplary. He fought the battles at Namraq where the Muslims
gained victory. They fought at Jasr where the Muslims suffered casualities. In 14 AH
they met at Buwaib and once again Muslims emerged victorious. At Madain too they
gained victory. At Jalula the Persians were defeated and then whole of Damascus was
conquered. The fall of Jerusalem took place in 16 AH and after this Muslim conquered
Egypt. Umar is highly remembered for his outstanding contribution to consolidate his
administration. The whole empire was divided into provinces under the Walis and
subdivided into districts under Amils. For smooth management of finances, Diwan was
established which was responsible for the receipt and disbursement of expenditures.
Qazis were appointed for judicial purposes. The Governors could not take part in their
decision. He regulated the Hijri calendar starting from 1st of Muharram. The platform of
Hajj was used to listen to the complaints against any officer. He introduced the system
of accountability and during his caliphate himself was the Mohtasib. He said ‗Even if a
dog dies thirsty on the banks of the river Euphrates, Umar would be held responsible‘.
The city of Basra and Kufa was founded by proper plans. He introduced the system of
census and police and gave structure to it. The Dhimmi laws which were introduced and
focused were used by many rulers later. Lastly, equal importance was given to the Non-
Muslims through security of wealth, life and religion. To keep a check on the well-being
of Muslims and Non-Muslim, he patrolled the streets at night.

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(b) What was the manner of Umar‟s death? Write about his character? [4]

(b) What does the way he died tell us about his character? [4]

Umar was martyred by Firoz, a Persian slave of Mugheera in November 644. Firoz was
unhappy with one of Umar‘s verdicts regarding the amount of daily payment he made to
his master. Abu Lulu (Firoz) openly threatened to kill Umar. Certain people
recommended that Firoz should be arrested, but Umar refused to do so. He thus laid
down a law that a citizen could not be arrested on grounds of suspicion or perceived
danger. Umar neither had a personal bodyguard nor a protocol entourage. He was
attacked totally unguarded. One day, while he was leading the prayer, Firoz stabbed
him with a poisoned dagger. He also killed several other worshippers as he tried to
escape. When he was finally caught, he cut his own throat. Umar survived for some
days. During this period, he nominated a panel of six people: Ali, Usman, Talha, Zubair,
Abdur Rehman bin Auf and Saad bin Abi Waqas to hold mutual consultation and select
his successor from among them.

His death shows us that he had a thorough sense of fairness and that was the reason
for his refusal to give Firoz the relaxation in the payment he had to make to his master.
This noble attitude of his cost him his life. Umar‘s fearless attitude portrays his strong
belief in Allah as the Giver and Taker of life. This incident also reflects his simple
lifestyle, that the head of the largest empire in history was easily accessible and roamed
around like an ordinary citizen. He was buried alongside the Prophet and Abu Bakr in
Medinah. This shows his special status in the first Muslim community, his tough and
principle stand and the taxation matter reflects the integrity (honour, truthfulness) of his
character.

Q (a): Trace the expansion of the Islamic empire under the rule of the caliph
Umar. [10]

Basic answers may show some knowledge of the main battles and areas brought under
Muslim rule during the caliphate of Umar. Better answers will be able to expand on the
points made earlier and be able to name and date the main battles. Some of the
important dates/battles are: 636AD/15AH battle of Yarmuk, 638AD/17AH battle of al-
Qadisiyya, 642AD/21AH battle of Nihawand.

Fighting with the Persian Empire had begun during the rule of the previous Caliph.
Muslim forces defeated the Persian in Namaraq in October 634 AD and crossed the
Euphrates. The Persian supreme command then sent a huge force under Bahman. The

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two armies fought a fierce battle, the Battle of Bridge. Here the Muslims suffered
heavy losses including their commander Abu Ubaid bin Zaid.

The Muslims regrouped under Mutanna, in November 634 AD defeated the Persian
army led by Mehran in the Battle of Buwaib. Commanding an army of 20,000 troops,
Saad bin Abi Waqas met the Persian 120,000 army led by Rustam at Qadisiya. The
Battle of Qadisiya thus began in 635 AD. A fierce battle was fought resulting in
Rustam‘s death. Now Saad and his army advanced to the Persian capital Al-Madain.
He laid a siege for several days and the king Yazdigard escaped to north while the
Muslims captured Al-Madain. The king was finally defeated at Jalula.

In the meantime the Persians, Romans and Christian Arab tribes combined their forces
in upper Iraq near Tekrit. Saad dispatched an army that defeated the joint forces. Saad,
on Umar‘s advice, founded the new cities Kufa and Basra near Madain for the Muslim
armies and their families. Umar completed the final capture and subjugation of Persia in
the Battle of Nihawand in 642 AD, marking the end of the Sassanid Dynasty in Persia.

In Syria the Muslim forces were advancing rapidly when Umar became the Caliph.
Khalid bin Waleed added Damascus, Jordan and Emmessa, one after another to the
Muslim Empire. After the loss of these important cities the Roman Emperor sent an
army of 260,000 men against the Muslims. This force too was defeated in 635 AD in the
Battle of Yarmouk under the leadership of Abu Ubaidah bin Jarrah. Many other
important Syrian towns were also captured leaving only Jerusalam and its surrounding
towns. Finally Jerusalem was also taken in a peaceful manner on the request of
Patriarch Sophronius. He requested that the ‗king‘ of Muslims should himself come and
receive the keys of the city. Umar himself met Sophronius and signed a peace treaty
under which full religious freedom was given to the citizens of Jerusalem on the
condition of paying Jizya. Sanctity of the Church of Resurrection and other churches
was also guaranteed.

Finally Egypt was also conquered in 640 AD by Amr bin Al-Aas who had to persuade
Umar with great difficulty. Amr bin Al-Aas argued that Egypt could be used by the
Romans as the naval base to launch operations against the Muslims. By April 641 AD
Babylon was also captured and the new city of Fustat was founded in 642 AD on the
eastern bank of the Nile. Umar appointed able and efficient governors in all these
conquered territories.

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

The Battle of Yarmuk was a major battle between the army of the Byzantine Empire and
the Muslim forces of Hazrat Umar (RA). The battle consisted of a series of

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engagements that lasted for six days in August 636, near the Yarmouk River, along
what are now the borders of Syria–Jordan and Syria–Israel.

When reports of the fall of Damascus and defeat at Fihl and Hims in 635 AD was given
to Heraclius he was determined to recover Palestine - the Holy Land - for Christian rule;
he mobilized a large army, several times the size of the Muslim army to fight them; the
Muslim army initially was under the command of Khalid ibn al-Walid, who began to
group his forces along the River Yarmuk; Umar was in contact with the army and sent
them messages and encouragement; the Romans tried to drive out the Muslims from
Syria through negotiations and bribery but Khalid refused and in turn elaborated upon
the positive changes that Islam had brought about in the Arabs and invited the Romans
to accept Islam or pay jizya; during the course of the battle the caliph appointed Abu
‗Ubaidah bin Jarra as the new commander-in-chief, the Muslim strategies paid off and
after a fierce battle that lasted 6 days the Romans were defeated.

The Muslims also lost 3000 men in this battle; the battle of Yarmuk was a turning point
in the history of the Byzantine empire in the middle east and the fate of Syria was
decided; though the Muslims had been successful in securing almost all of Syria the city
of Jerusalem, besieged by Amr bin al-‗Aas since the Yarmuk conflict had withstood
surrender but after Abu Ubaidah‘s victory they agreed to surrender but only to the caliph
himself.

The result of the battle was a complete Muslim victory that ended Byzantine rule in
Syria. The Battle of Yarmuk is regarded as one of the most decisive battles in military
history. It marked the first great wave of early Muslim conquests after the death of
Muhammad, signaling the rapid advance of Islam into that region.

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Hazrat Usman (RA)

Q (a) Write an account of the main activities of Hazrat `Uthman during his
caliphate. [10]
Q (a) what major events took place during the caliphate of Uthman? [10]
Q (a): Briefly describe the main events of the caliphate of Usman? [10]
Q (a) Write in detail about the policy followed by Uthman as caliph in expanding
and maintaining the state. [10]

Uthman (RA) became the third Caliph on the 4th Muharram 24 A.H.

He continued the policy of expanding the Islamic territories. He expanded the state
towards the east and in the Mediterranean and crushed many rebellions. During the
early years, the process of expansion of the Empire continued. The army moved in all
directions and for the first time in Islamic History, utilized naval power. During his
caliphate, for the first time a fleet of nearly 500 ships was built to fight with the Greeks
on the Mediterranean Sea. His earliest focus was the Persian Empire in the East.
Khurasan, Merv, Tus, Sarakhs and the then Khawarzim were captured in 650 AD. This
brought 40,000 captives and rich booty to Medinah. Towards the West, the Byzantines
forces were defeated and Cyprus was conquered in 649 AD. In North Africa, Libya,
Morocco, Algeria and Tunisia were conquered by the middle of the 7th century. With the
advancement in naval warfare he even conquered Cyprus. He answered the naval
attack of the Romans with a fleet of 500 ships.

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

Continued to improve on the administrative network laid down by the previous Caliphs.
He regrouped some of the provinces and created new provinces for the newly
conquered territories. Majlis-e-Shoora or council of consultation was maintained. Held
periodic conference of the district authorities in order to keep him informed of the
conditions of the country Used to hear public complaints after Friday prayers. He
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allowed Arabs to acquire agricultural lands in the conquered territories. Expanded the
Prophet‘s mosque and constructed new mosques, inns, border outposts etc. He made
arrangements for the supply of drinking water for travellers by digging wells by the sides
of roads and highways, a dam was built to protect Medinah from floods Raised the
salaries of the officers and the armed forces. Increased the allowances paid to people
by 25% is said to have sent religious teachers to India to spread Islam. During the last
years of his Caliphate, he faced serious difficulties that eventually led to his martyrdom
in 35 AH. He was a very gentle and soft hearted person. The people who wanted to
create chaos among Muslims took advantage of his soft nature. Umar was a very strict
administrator and the machinery of the government worked smoothly in his time. Usman
used to overlook the minor faults of the appointed Amils, provincial heads as well as the
new converts. They took advantage of his leniency and rebelled against him. Abdullah
bin Saba, a Yemenite Jew who outwardly accepted Islam, embarked on a subtle
campaign of creating dissension (conflict) among the Muslims. He and his followers
established their headquarters in Egypt and began to circulate forged letters that
complaints against the Caliph, his governors and other state officials. Efforts were made
to highlight the long forgotten rivalry between Banu Hashim and Banu Umayya. Usman
did not take timely action against him.

Even some of the noblest actions of his were misprojected before the public; for
example, the standardization of the Quran and the expansion of the compound of the
Kaabah. That uprisings in Iraq, Kufa and Egypt finally in 35 AH troops from all three
provinces arrived at Medinah to take their complaints directly to the Caliph. Usman had
calmed them and they were on their way home when they got a hold of a letter
supposedly from ‗Usman to the Governor of Egypt to have the leaders of the group put
to death on their return. Seeking vengeance they returned and killed him. One of the
main allegations against him was that he had appointed his inefficient relatives as
governors. There were 12 provinces in the country and he appointed his relatives in 4:
Egypt, Syria, Kufa and Basra. All the governors appointed by him were people of great
caliber. Ameer Mu‘awiya, a relative of his was appointed by Umar as the governor of
Syria and Usman let him continue his job because he was doing it well. Abdullah bin
Saad, his foster brother, was appointed governor of Egypt also by Umar. Usman
appointed Saad bin Abi Waqqas as governor of Kufa. When he was unable to control
the situation there, he was replaced by Waleed bin Uqba (Usman‘s foster brother) who
proved his worth. Abu Musa Ashari was deposed at the demand of people of Basra,
was replaced by Abdullah bin Amir (Usman‘s cousin) according to the wishes of the
people. He proved very successful. Thus none of the governors appointed by him
proved a failure. It was also alleged that he was too lenient and did not keep a check on
his governors. He, unlike Umar, gave the governors a free hand in running the
provinces and did not interfere in there day to day affairs. His burning of the Quran was
seen by some as destroying God‘s Word. This was done after consultation with the
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other companions and it was a great service that he rendered to Islam. He gave
convincing reply to each of the charges in the presence of the Prophet‘s companions.
His explanation was accepted. The rebels however struck to one point—their demand to
depose the Caliph. To achieve this end, finally in 35 A.H troops from Egypt, Kufa and
Basra marched to Medinah and encamped outside the capital. Usman had pacified
them and they were on their way home when they got hold of a letter supposedly from
‗Usman to the governor of Egypt to have the leaders of the group put to death on their
return.

(b) How justified were the criticisms against Uthman for burning the copies of the
Qur‟an? Give reasons for your answer. [4]

The greatest service he performed during his caliphate was the compilation of the
Qur‘an. In 651 AD, the standardization of the Quran on the basis of Mushaf-e-Hafsa
was done. Recitation on the model of only this copy was allowed and the rest burnt.
Official copies dispatched to all provincial capitals. Two of the original manuscripts of his
time exist even today.

The allegations against Uthman for burning the copies were unjustified as he was trying
to save the Qur‘an from corruption. A word wrongly pronounced in Arabic can change
the meaning of the word totally hence it was important that only those copies were in
circulation that were accurate. At that time some people did criticize Uthman for burning
the copies of the Qur‘an as they felt that it did contain the words of God and hence
should be respected others may have considered it not a wise action.

Q (a): What were difficulties faced by Usman in the last days of his Caliphate?[10]

Q (a) Outline the reasons for the unrest against Uthman and write an account of
the rebellion in Madina that led to his martyrdom. [10]

During the last years (From 651 to 656) of his Caliphate, he faced serious difficulties
that eventually led to his martyrdom in 35 A.H.

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.

One of the main allegations against him was that he had appointed his inefficient
relatives as governors. There were 12 provinces in the country and he appointed his
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relatives in 4: Egypt, Syria, Kufa and Basra. All the governors appointed by him were
people of great caliber. AmeerMu‘awiya, a relative of his was appointed by Umar as the
governor of Syria and Usman let him continue his job because he was doing it well.
Abdullah bin Saad, his foster brother, was appointed governor of Egypt also by Umar.
Usman appointed Saad bin Abi Waqqas as governor of Kufa. When he was unable to
control the situation there, he was replaced by Waleed bin Uqba (Usman‘s foster
brother) who proved his worth. Abu Musa Ashari was deposed at the demand of people
of Basra, was replaced by Abdullah bin Amir (Usman‘s cousin) according to the wishes
of the people. He proved very successful thus none of the governors appointed by him
proved a failure. It was also alleged that he was too lenient and did not keep a check on
his governors. He, unlike Umar, gave the governors a free hand in running the
provinces and did not interfere in there day to day affairs. His burning of the Quran was
seen by some as destroying God‘s Word. This was done after consultation with the
other companions and it was a great service that he rendered to Islam. He gave
convincing reply to each of the charges in the presence of the Prophet‘s companions.
His explanation was accepted. He was a very gentle and soft hearted person. The
people who wanted to create chaos among Muslims took advantage of his soft nature.
Umar was a very strict administator and the machinery of the government worked
smoothly in his time. Usman used to overlook the minor faults of the appointed Amils,
provincial heads as well as the new converts. They took an advantage of his leniency
and rebelled against him. Abdullah bin Saba, a Yemenite Jew who outwardly accepted
Islam, embarked on a subtle campaign of creating dissension (conflict) among the
Muslims. He and his followers established their headquarters in Egypt and began to
circulate forged letters that complaints against the Caliph, his governors and other state
officials. Efforts were made to highlight the long forgotten rivalry between Banu Hashim
and Banu Umayya. Usman did not take timely action against him. Even some of the
noblest actions of his were mis-projected before the public; for example, the
standardization of the Quran and the expansion of the compound of the Kaabah. The
uprisings in Iraq, Kufa and Egypt finally in 35 A.H troops from all three provinces and
arrived at Medinahh to take their complaints directly to the caliph. Usman had calmed
them and they were on their way home when they got hold of a letter supposedly from
‗Usman to the governor of Egypt to have the leaders of the group put to death on their
return. Seeking vengeance they returned and killed the caliph.

(b) Explain why Uthman encountered difficulties in the later years of his caliphate
and was assassinated. [4]

The Islamic State contained many tribes and nationalities which had been subjugated.
Although some of them had accepted Islam, they still grudged their defeat and Islam
had not imbibed their hearts. The Jews who had lost their religious and social
importance conspired against Islam. When Hazrat Usman learnt of the activities of
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these conspirators, he expelled them from Kufa and Basra. These conspirators widened
their sphere of activity. Especially in Egypt, where a number of Jews who had only
outwardly accepted Islam joined hands with them One of these Jews, Abdullah bin
Saba, instigated Muslims in the name of Hazrat Ali in Kufa, Basra, Madina and Egypt
and sowed the seeds of dissension amongst them. Rivalry in the Quraish themselves,
i.e. between the Hashimites and Umayyads weakened the power of Hazrat Usman. Old
tribal jealousies began to raise their head. Hazrat Usman‘s leniency encouraged his
enemies. Then His appointment of some family members as governors was seen as
favouritism. Moreover his destruction of the Qur‘an was seen by some as destroying
God‘s Word. Some Muslims questioned his ability to rule. These are some reasons due
to them he was assassinated.

Q(a) Write about: `Uthman‟s arrangements to make a collection of the Qur‟an. [10]

Actually the Quran had been written during Muhammad's lifetime on different pieces,
while its compilation was done during the caliphate of Abu Bakr and it was copied
during the caliphate of Uthman. By the time of Usman‘s Caliphate the Islamic state had
expanded well beyond Arabia. The new converts of these areas recited the Qur‘an in
their own dialects. Disputes rose among these people and some of them insisted that
their style of recitation was correct and the others were not. One of the companions of
the Prophet approached the Caliph and told him about the possible danger of the
division of the Ummah. Usman took immediate action and he declared that the Muslims
should unite on a uniform way of recitation. He got the copy of the Qur‘an from Hazrat
Hafsa and gave it to a team of four companions which was headed by Zaid bin Sabit. It
was decided that one standard version of the Qur‘an would be written in the dialect of
the tribe of the Quraish. The Holy prophet was from the Quraish, the Quran had been
revealed in that dialect, and it was felt that this was the right dialect for the recitation of
the Qur‘an. This team made several copies from the original text and made sure the
surahs, too, were arranged in order. The Qur‘an was read out loudly from the beginning
to the end in the Prophet‘s mosque from these copies, so that not a shadow of doubt
remained in anyone‘s mind that changes had been introduced in the text. These copies
were sent to the capital city of every province of the Muslim states with a teacher to
teach how to recite the Qur‘an properly and correctly. Instructions were also given that
in the future, copies should be made only from the official text and that if anyone had a
copy with a different text, it should be burnt.

Hazrat Usman is known as the Jami-al-Quran which means that he brought the
Muslims around to a uniform reading of the Quran. The Quran that is being read today
is the same as in the time of Abu Bakr. Nothing has been added or deleted from it and
the arrangement of the chapters and verses are in the same order as proclaimed by the
Holy Prophet, in accordance with Divine instructions.
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Some of these first seven Mushafs have disappeared over time. However today, in the
Museum of Turkish-Islamic Arts in Istanbul, there are Mushafs from Uthman and Ali's
period. One of them was handwritten by Uthman, and the other two by Ali. While the
copy in Egypt was in the Mosque of Amr ibn al-Aas, it was presented to Ottoman Sultan
Salim II and brought to Topkapi Palace after the conquest of Egypt.

(b) Explain why these two caliphs thought it important to take these actions. [4]

(i) During the caliphate of Abu Bakr some people declared themselves to
be prophets. The false prophets threatened the uniqueness of the
Prophet Muhammad. Their claims suggested that Muhammad was not
the last prophet sent from God.
(ii) these false prophets was Musalima. Abu Bakr waged a war against
him and around 360 companions laid down their lives in that battle,
known as the battle of Yamamah. 70 of them had committed the Holy
Qur‘an to memory. Hazrat Umar realized that these ‗‘oral copies‘‘ of the
Qur‘an would gradually diminish because of natural death or
martyrdom in future battles. He suggested to Abu Bakr that the Qur‘an
should be compiled for the future generations or else it would meet the
same fate as the previous scriptures. Hazrat Abu Bakr, however,
hesitated and said that how could he do something that the Holy
Prophet did not do. Hazrat Umar argued that under the circumstances
this was an absolute necessity. Then Abu Bakar got ready to do this.
According to Hazrat Abu Bakr, “Umar went on persuading me to
accept his suggestion till I was convinced that he was right so I
accepted his suggestion.”

(ii) `Uthman was informed that that in some parts of the empire, the people were
following different versions of the Qur‘an. So he ordered all copies of the Qur‘an to be
destroyed. He invited Ziad Ibn Thabit and a group of Muslims to compile an authentic
copy of the Quran on the dialect of the Quraish. The compilers took great care,
consulting widely and checking the text against memories. They referred to the
collection in the keeping of Hafsa. `Uthman had copies made and distributed these to
the major centres. But if the variant readings were allowed, the message of the Qur‘an
might be obscured. These readings threatened the purity of God‘s instructions and if
they were allowed to continue the community might be split over different teachings

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Hazrat Ali

Q (a) Mu„awiya opposed Ali‟s caliphate. Give reasons for his opposition and write
an account of Battle of Siffin which resulted from this opposition. [10]

(b) Explain why `Ali was opposed by Mu`awiya during his rule as caliph. [4]

Reasons for opposition

Ali‘s election by the support of rebels was strongly opposed by Mu‘awiya. Ali ordered
Mu`awiya to surrender his position as governor of Syria but as Mu‘awiya had achieved
political success on his own merit and was a popular governor of Syria as well, so he
refused to step down from this position. Moreover since Mu`awiya did not accept Ali as
caliph, so he did not obey this order. Then battle of camel between Aisha and Ali was
another reason for Muawiya‗s opposition.

Another reason for his opposition was that as an Ummayad he felt that Uthman‘s
murder was not being avenged by Ali and hence he opposed him. So Mu`awiya
constantly kept on insisting that Ali should punish the killers first, and then he would
submit to him.

Hazrat Ali rejected all proposals for an understanding with Mu‘awiya and was in fact
planning to invade Syria in the spring of 657 in order to appoint a governor of his choice
in the province. This was the primary reason why Mu‘awiya opposed Ali, i.e. to secure
his position as governor of Syria.

BATTLE OF SIFFIN:

Causes:

After his election, Ali deposed Mu‘awiya from the governorship of Syria. But Mu‘awiya
refused and under his influence, no one in Syria took the oath of allegiance to the new
Caliph. Mu‘awiya raised a cry for revenge for the blood of Usman and displayed his
blood stained clothes and his wife‘s fingers in a mosque in Damascus. He claimed that
his election as Caliph was illegal and was carried out under the pressure of the rebels
who had killed Usman. He presented Talha and Zubair as martyrs who laid down their
lives for the blood of Usman. He criticized Ali for the ill treatment of Hazrat Ayesha
(RA). His propaganda spread to Iran and Iraq. Mu‘awiya gained enough strength in a
year to challenge the Caliph. Ali wrote him a letter telling him that he had been elected
in the same way as the former Caliphs had been elected. Mu‘awiya replied that he was
not ready to accept Ali as a Caliph.
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Events:

Ali managed to collect an army of 80-90 thousand men and Mu‘awiya also collected a
large army. Both armies met at Siffin. For several months the rival soldiers remained
facing each other. Except occasional skirmishes no decisive battle took place. Ali sent
messengers to Mu‘awiya asking him to submit in the interest of the unity of Islam.
Mu‘awiya in reply demanded that Usman‘s assassins should be punished first. All
negotiations for peace broke down and both sides got ready for war. The main battle
began on the 8th of Safar 37 A.H. on the fourth day, the position of Mu‘awiya‘s army
began to worsen. So he ordered his soldiers in the front ranks to fasten the Holy Quran
on their lances as a sign that the war should end. On the other hand Ali ordered his
army to continue but many officers in his army refused to fight, so the war was stopped
and it was decided that the matter be referred to an arbitration (mediation/settlement).
Ali appointed Abu Musa Ashari and Mu‘awiya appointed Amr bin Aas. They were to
settle the dispute in accordance with the Quran and Sunnah and announce their
decision by Ramadan. In the meantime all hostilities were to cease. Ali left the
battlefield of Siffin for Kufa. This way the battle of Siffin ended but it led to the birth of
the first sect among Muslims that came to be known as Kharijites.

(b) In your opinion what was the most serious consequence of the outcome of
this battle? Give reasons for your answer. [4]

In my opinion the emergence of the Kharijites (literally means separatists or out goers)
was the most serious consequence of the outcome of this battle. Already these people
had taken part in the revolt against Usman and were involved in his murder. When
Mu‘awiya raised the cry for revenge for the blood of Usman, they allied themselves with
Hazrat Ali and fought on his side in the Battles of Camel and Siffin. When the troops of
Mu‘awiya asked for cease fire, they responded to the call and forced Ali to suspend
hostilities, although victory for his forces were near. When Hazrat Ali was going to Kufa
after the decision of arbitration right after the Battle of Siffin, they insisted that Hazrat Ali
should attack the Syrians. Ali replied that he could not break the agreement signed by
him. Their argument was that neither Ali nor Muawiya were worthy of rule. They based it
on a verse of the Quran 49:9 which said that there is no arbitrator but God. In fact, they
went so far as to say that the true caliphate came to an end with 'Umar and that
Muslims should live without any ruler over them except God. When they arrived near
Kufa, 12000 men separated and marched towards Harwara, where they formed a party
and started their activities against Hazrat Ali. In this way these people separated from
the main body of the Muslims.

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Q (a) How did the arbitration following the Battle of Siffin lead to the emergence
of the Kharijites? [10]

Arbitration:

In Ramadan Abu Musa Ashari and Amr bin Aas met at Dumat-ul-Jandal, a place
between Kufa and Damascus, for arbitration. The question put to them was ‗‘are the two
eligible for the post of Caliph.‘‘ Abu Musa announced that both Ali and Mu‘awiya would
resign and the people should be given a right to choose any one of them as Caliph.
Amr bin Aas announced that he agreed with Abu Musa to depose Ali but he himself had
decided to retain Mu‘awiya on his post. Because Mu‘awiya is a successful governor and
his people have no complaints against him, so the election for the Caliph should take
place while Mu‘awiya retained his seat. The decision was one sided so Hazrat Ali, on
principle did not accept it. Now the only way for him was to fight against Mu‘awiya once
again.

Emergence of the Kharijites:

The details of the arbitration drafted after the Battle of Siffin were a disaster for Ali as he
had led his army into battle as the Commander of the Faithful and now the troops were
headed back as a faction in a civil war, as the draft at the end read that both parties
agreed to bind themselves by God‘s word. The disenchanted elements (Later known as
the Kharijite) in Ali‘s army, from both the Basra and Kufa, refused to set up camp with
the rest of their group.

Before this, Kharijites (literally means separatists or out goers) had taken part in the
revolt against Usman and were involved in his murder. When Mu‘awiya raised the cry
for revenge for the blood of Usman, they allied themselves with Hazrat Ali and fought on
his side in the Battles of Camel and Siffin. When the troops of Mu‘awiya asked for
cease fire, they responded to the call and forced Ali to suspend hostilities, although
victory for his forces were near. When Hazrat Ali was going to Kufa after the decision of
arbitration right after the Battle of Siffin, they insisted that Hazrat Ali should attack the
Syrians. Ali replied that he could not break the agreement signed by him. Their
argument was that neither Ali nor Muawiya were worthy of rule. They based it on a
verse of the Quran 49:9 which said that there is no arbitrator but God. In fact, they went
so far as to say that the true caliphate came to an end with 'Umar and that Muslims
should live without any ruler over them except God. When they arrived near Kufa,
12000 men separated and marched towards Harwara, where they formed a party and
started their activities against Hazrat Ali. In this way these people separated from the
main body of the Muslims. They were opposed to the idea of arbitration. They argued
that as the caliph Ali should not have agreed to the arbitration and compromised his
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authority but they were treated with compassion by Ali. After the result of the arbitration,
these Kharijites got even more upset and while Hazrat Ali was preparing to attack
Muaviya, the Kharijites from all over the country collected at Nahrawan and began to
create problems for Ali. They set up their own community in Nahrawan. So Ali had to
fight against them first. The Kharijites were defeated badly. Out of 4000 only a few
dozen managed to escape but this decisive victory diverted his attention from the main
struggle against Muaviya. Eventually Ali was forced to share power with Mu‘awiya and
the remaining small band of Kharijites raised the standard of rebellion in Persia. Two
years later Ali was assassinated by a Kharijite.

(b) „The Kharijites were the main reason for Ali not winning the Battle of Siffin.‟
Do you agree or disagree? Give reasons to support your answer.

I disagree because Kharijites appeared after the Battle of Siffin, so they were not
responsible for Ali not winning the Battle of Siffin. Actually on the fourth day of the
battle, the position of Mu‘awiya‘s army began to worsen. So he ordered his soldiers in
the front ranks to fasten the Holy Quran on their lances as a sign that the war should
end. On the other hand Ali ordered his army to continue but many officers in his army
refused to fight, so the war was stopped and it was decided that the matter be referred
to an arbitration (mediation/settlement). However there might be some people who had
propagated the termination of fighting at Siffin but later on they would join forces against
Ali and came to be known as the Kharijites.

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

Umar (RA)

The glorious rule of Hadrat Umar (RA) came to an end with his death on Wednesday
the 27th of Dhil Hijjah, the year 23 A.H when he was 61 years old. He was martyred by
Firoz, a Persian slave of Mugheera. Firoz was unhappy with Umar because one day he
complained about the burden his master had imposed upon him. The complaint was not
genuine so Umar (R.A.) ignored it. Abu Lulu (Firoz) openly threatened to kill Umar.
Certain people recommended that Firoz should be arrested, but Umar refused to do so.
He thus laid down a law that a citizen could not be arrested on grounds of suspicion or
perceived danger. Umar neither had a personal bodyguard nor a protocol entourage. He
was attacked totally unguarded. One day, while he was leading the Fajr prayer, Firoz
stabbed him six times with a poisoned dagger. He also killed several other worshippers
as he tried to escape. When he was finally caught, he cut his own throat. Umar survived
for some days but the injuries were so serious that after 3 days the Caliph passed away

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in Madinah. According to his wish, he was buried in the apartment of Hazrat Ayesha
(RA) with her permission in Masjid e Nabawi where the Holy Prophet (SAW) and Abu
Bakr (RA) were already buried.

Uthman (RA)

Various charges were laid against Uthman during the second half of his caliphate. He
was accused of appointing his relatives in high positions in the caliphate, spending
money from the bait ul maal on them, burning copies of the Qur‘an etc. The unrest
against Uthman finally resulted in the rebels surrounding his house. The rebels laid
siege to his house by hundreds and did not allow food and water to reach him. Ali
deputed his sons, Hassan and Hussain, and Zubair deputed his son Abdullah to protect
him. Some companions who were successful in reaching him, wanted to help him and
fight the rebels or send for the army. But Usman refused saying that he did not want to
shed Muslim blood. The siege continued for 50 days.

When after a long siege the rebels received the news that an elite force dispatched from
Syria was 120 km away from Madina they decided to act. On 17 June 656, finding the
gate of Uthman's house strongly guarded by his supporters, the Egyptian rebels climbed
the back wall and jumped inside. The rebels led by Muhammad ibn Abu Bakr reached
the caliph as the Friday prayer was being called out. The rebels entered his room and
struck blows at his head. Naila, Uthman's wife, threw herself on his body to protect him
and raised her hand to deflect a sword. She had her fingers chopped off and was
pushed aside. The next blow of a sword killed Uthman while he was reciting the Quran.
As his body lay on the ground, one of the assassins stabbed him nine times. Some of
Uthman's slaves counter-attacked, one of whom killed the assassin and was in turn
killed by the rebels. The rioters tried to decapitate Uthman's dead bod, but his two
widows, Nailah and Umm al-Banin, threw themselves across the body and screamed,
beating their faces and tearing their clothing, until the rioters were frightened. Instead,
they looted the house, even snatching at the women's veils. The rebels left the house
and the supporters of Uthman at the gate heard them and entered, but it was too late.

Ali (RA)

After the Battle of Nahrawan, the Kharijites became his bitter enemies. The survivors of
the battle wanted revenge for their friends who were killed in the battle. In 40 A.H some
of the Kharijites assembeled in Makkah and decided to kill Ali, Muaviya and Amr bin
Aas simultaneously. They claimed that neither Ali nor Muawiya were worthy of rule. In
fact, they went so far as to say that the true caliphate came to an end with 'Umar and
that Muslims should live without any ruler over them except God. They vowed to kill all
three rulers, and assassins were dispatched in three directions. The assassins who
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were deputed to kill Muawiya and Amr did not succeed and were captured and
executed. Abdul Rehman bin Muljim was selected to assassinate Ali. On the 18th of
Ramazan when Ali was leading the morning prayers in a mosque at Kufa, Muljim
attacked him with a poisonous sword. The wounds proved fatal and he died on the 21 st
of Ramazan. His son Hassan killed Muljim the next day. There are different versions as
to the place of his burial. Majority of the people hold that he was buried in Najaf. He did
not name anyone as his successor.

(b) In your opinion what lesson(s) can be learnt from the martyrdom of Umar? [4]

Umar was a man of strong faith and principles and always remained firm in what he
believed to be right and did not waver from what he thought to be the correct and just
course of action. He was killed by Abu Lulu who was discontented by his decision to not
relieve him from the payment of a tax. The lessons that Muslims learn from this tragic
event could be given that leaders sometimes have to take unpopular decisions which
could cause them difficulty but they must never opt to take the easy option rather they
should do what is right; they must not shy away from their responsibilities for the sake of
personal safety etc.

Q (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]

(i) ELECTION:

Before his death, Umar he had appointed a panel of six men to choose a caliph from
amongst them and then their choice was to be confirmed through bay‟a by the Muslim
population. The panel, which was instructed to make the choice in three days included
Uthman, Ali, Sa‘d bin Abi Waqas, Talha, Zubair and Abdul Rahman bin Auf. Despite
long meetings the panel could not arrive at a decision, Abdur Rahman than withdrew his
name and it was decided that he would make the final decision regarding the selection.
He consulted each member separately with the exception of Talha who was not in
Madinah at the time. Uthman and Ali proposed each other‘s name whereas Zubair and
Sa‘d put forward Uthman‘s name. Then Abdur Rahman asked the opinion of other
prominent men as well and came to the conclusion that the majority favoured Usman.
After more consultation Abdur Rahman gave his decision in favour of Uthman and was
the first to take bay‟at on his hand and was followed by all the other Muslims in the
mosque. This way Uthman became the 3rd Caliph on the 4th of Muharram 24 AH.

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Compilation of the Qur‟an

As for the compilation of the Qur‘an during Uthman‘s caliphate, it was found that with
the expansion of the empire there was a difference in the pronunciation in the recitation
of the Qur‘an amongst the non-Arabs. Hudaifa bin Yaman brought this matter to the
caliph‘s attention and after consultation with the other companions of the Prophet
(SAW) and with their consent he sent for the Qur‘an that was compiled during the period
of Abu Bakr and was now in the custody of Hafsa, the wife of the Prophet (SAW) and
the daughter of Umar. He then asked Ziad ibn Thabit, Abdullah ibn Zubair, Sa‘ad ibn Al-
Aas and Abdul Rahman ibn Harith to make several copies of the Qur‘an with the
inclusion of the accents to aid in the correct pronunciation of the Qur‘an and sent these
copies to all the provinces. He also sent to the various provinces strong reciters of the
Qur‘an in order for them to teach the non-arab speakers and new converts of Islam the
correct way to read the holy book. He ordered all the other copies to be burnt and
destroyed throughout the caliphate and for this service he is known as the Jame-al-
Qur‟an. The mark is not divided between the two parts but the answer is to be read as a
whole.

(b) Three of the four Rightly Guided Caliphs were martyred for the decisions they
made. Can Muslim leaders today learn anything from this? Give reasons for your
answer. [4]

Muslim leaders today can learn from the example of the caliphs in how they fulfilled their
responsibilities. They remained steadfast and true to their convictions and what they
believed to be just and right at the cost of their lives. It shows that they were strong
leaders who believed in their principles and were not ready to compromise them. Umar
refused to give in to the unjust demand of Abu Lulu and was fatally wounded by him.
Uthman and Ali both stood by their decisions which they thought were just. Also,
lessons can be learnt by present day Muslim leaders from the strength of faith that the
caliphs displayed, they were powerful men yet they remained humble and kept their
faith in God rather than increasing their personal security or using the state resources to
protect themselves.

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Q (a) Which important battles were fought during the caliphate of Ali? Write a
descriptive account of each. [10]
Q (a) Write a descriptive account of the important events that took place in the
caliphates of any two of the four Rightly Guided Caliphs. [10]
Q (a) Ali‟s caliphate was riddled with problems. Describe what these problems
were. [10]

Muslim empire had become so vast that communicating and controlling the affairs were
no easy. After the assassination of Uthman Madina was without any government for 3
days and was virtually controlled by the rebels who were pressing Ali to take on the
caliphate. The clan of Uthman on the other hand demanded swift action against the
murderers once he assumed power. The change of governors resulted in creating a
power struggle between Ali and Mu‘awiya.

BATTLE OF CAMEL (JAMAL):

Banu Ummayads who were in power in Syria raised a cry for revenge for Usman‘s
blood. Exhibited the blood stained clothes of Usman and the chopped fingers of his wife
to instigate the people. Many people in Makkah and Medina also joined them and
demanded punishment for the assassins. Ali agreed but argued that he would do so
only after re-establishing peace in the country. He realized that the assassination of
Usman was not the work of a few individuals who could be easily punished. Due to the
chaotic conditions during the last days of Uthman it was very difficult to establish the
identity of the murderers, and Ali refused to punish anyone whose guilt was not lawfully
proved. When Talha and Zubair, who were the first to acknowledge Ali as a Caliph, saw
that he was taking no positive steps to avenge Usman‘s death, they became furious.
They approached Hazrat Ayesha, who was herself deeply grieved at Usman‘s murder,
and prevailed (influenced) upon her to join them in demanding revenge for Usman‘s
murder. They raised an army of 15,000 men and persuaded Ayesha to accompany
them. In the meantime, Ali was preparing a 20,000 army to cope with the situation in
Syria whose governor Muaviya had refused to take oath of allegiance. He diverted his
attention towards Basra and met Ayesha‘s forces in October 656. Ali did not wish to
fight Ayesha and sent one of the Prophet‘s companions to assure her that the delay in
punishing the murderers of Usman was due to non-availability of evidence. Ayesha
also wanted to prevent bloodshed and agreed to negotiate. The negotiations began
between the two parties and ended in mutual agreement. This was not in favour of the
rebels who had gone to such great lengths to cause fighting amongst the Muslims. A
band of them masterminded an attack on Ayesha‘s army during the night, provoking
them to retaliate against Ali‘s army. In the fighting that followed, Talha and Zubair were
killed. Ayesha‘s own camel was finally over powered and its legs were cut, thus giving
the name Battle of the Camel to this event. She was treated with respect and honour
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and was sent to Medina escorted by her brother where she led a retired life and never
took part in politics again. 10,000 combatants lay dead from both sides in this very first
civil war of Islam. As a result of the victory at Basra, Ali‘s Khilafat came to be
acknowledged by the entire Muslim world except Syria. After this battle, Ali shifted the
capital to Kufa.

WHY TALHA AND ZUBAIR OPPOSED HIM:

Talha and Zubair opposed Ali for a number of reasons. They had initially taken oath at
Ali‘s hand and hoped Ali would take quick action against the killers of Usman. Ali,
however, having his own plans and strategies, acted differently. He began to dismiss
the governors appointed by Usman since he considered them to be the root cause of all
troubles. While doing so, the actions against Usman‘s killers got delayed and this delay
drove a wedge between Ali and the two close companions of the Prophet. They began
to oppose Ali‘s policies as they wanted urgent steps against the rebels. Failing to see Ali
introducing any reforms to control the crisis, Talha and Zubair joined Ayesha to worsen
the conflict.

After his election, Ali deposed Mu‘awiya from the governorship of Syria. But Mu‘awiya
refused and under his influence, no one in Syria took the oath of allegiance to the new
Caliph. Mu‘awiya had achieved political success on his own merit and was a popular
governor of Syria as well, As an Ummayad he felt that Uthman‘s murder was not being
avenged by Ali and hence he opposed him. So Mu`awiya constantly kept on insisting
that Ali should punish the killers first, and then he would submit to him. Hazrat Ali
rejected all proposals for an understanding with Mu‘awiya and was in fact planning to
invade Syria in the spring of 657 in order to appoint a governor of his choice in the
province. Mu‘awiya raised a cry for revenge for the blood of Usman and displayed his
blood stained clothes and his wife‘s fingers in a mosque in Damascus. He claimed that
his election as Caliph was illegal and was carried out under the pressure of the rebels
who had killed Usman. He presented Talha and Zubair as martyrs who laid down their
lives for the blood of Usman. He criticized Ali for the ill treatment of Hazrat Ayesha
(RA). His propaganda spread to Iran and Iraq. Mu‘awiya gained enough strength in a
year to challenge the Caliph. Ali wrote him a letter telling him that he had been elected
in the same way as the former Caliphs had been elected. Mu‘awiya replied that he was
not ready to accept Ali as a Caliph. This conflict ended at a battle between Ali and
Mu‘awiya, which resulted the loss of thousands of the Muslims from both sides.

BATTLE OF SIFFIN:

Ali managed to collect an army of 80-90 thousand men and Mu‘awiya also collected a
large army. Both armies met at Siffin. For several months the rival soldiers remained
facing each other. Except occasional skirmishes no decisive battle took place. Ali sent
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messengers to Mu‘awiya asking him to submit in the interest of the unity of Islam.
Mu‘awiya in reply demanded that Usman‘s assassins should be punished first. All
negotiations for peace broke down and both sides got ready for war. The main battle
began on the 8th of Safar 37 A.H. on the fourth day, the position of Mu‘awiya‘s army
began to worsen. So he ordered his soldiers in the front ranks to fasten the Holy Quran
on their lances as a sign that the war should end. On the other hand Ali ordered his
army to continue but many officers in his army refused to fight, so the war was stopped
and it was decided that the matter be referred to an arbitration (mediation/settlement).
Ali appointed Abu Musa Ashari and Mu‘awiya appointed Amr bin Aas. They were to
settle the dispute in accordance with the Quran and Sunnah and announce their
decision by Ramadan. In the meantime all hostilities were to cease. Ali left the
battlefield of Siffin for Kufa. This way the battle of Siffin ended but it led to the birth of
the first sect among Muslims that came to be known as Kharijites.

Emergence of the Kharijites:

The details of the arbitration drafted after the Battle of Siffin were a disaster for Ali as he
had led his army into battle as the Commander of the Faithful and now the troops were
headed back as a faction in a civil war, as the draft at the end read that both parties
agreed to bind themselves by God‘s word. The disenchanted elements (Later known as
the Kharijite) in Ali‘s army, from both the Basra and Kufa, refused to set up camp with
the rest of their group.

After the result of the arbitration, these Kharijites got even more upset and while Hazrat
Ali was preparing to attack Muaviya, the Kharijites from all over the country collected at
Nahrawan and began to create problems for Ali. They set up their own community in
Nahrawan. So Ali had to fight against them first. The Kharijites were defeated badly.
Out of 4000 only a few dozen managed to escape but this decisive victory diverted his
attention from the main struggle against Muaviya. Eventually Ali was forced to share
power with Mu‘awiya and the remaining small band of Kharijites raised the standard of
rebellion in Persia. Two years later Ali was assassinated by a Kharijite.

(b) Choose any one problem you have written about in Part (a) and say why you
think it was significant. [4]

(b) Briefly state why any one event you have written about in part (a) was of
special significance. [4]

In my opinion, due to its after consequences, the battle at Siffin was very significant in
Ali‘s era. Along with Talha and Zubair thousands of Muslims lost their lives even after
the battle, many people began to think that Ali was wrong not to do it. Moreover many
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supporters of Ali at Siffin considered that he was the leader of the community and those
who opposed him were also wrong. Then after the battle, the Kharijites from all over the
country collected at Nahrawan and began to create problems. So Ali had to fight against
them first. Although the Kharijites were defeated badly and out of 4000 only a few dozen
managed to escape yet the survivors vowed to take revenge. This decisive victory over
Kharijites diverted Ali‘s attention from the main struggle against Muawiya. Furthermore it
was because of this war that Hazrat Ali was assassinated by a Kharijite two years later.

(b) Ali was the right ruler for the time‟. Briefly discuss this statement. [4]

Although the whole period of his caliphate passed in civil wars due to which he could
not have chance to pay proper attention to administration or conquests yet he
administered the state on the lines laid down by the previous caliphs without making
major changes. The divisions of the provinces remained the same as during Umar‘s
time with a few exceptions. The capital was changed from Medina to Kufa and some of
the officers and governors were changed. He was very particular in taking care of non-
Muslims. He constructed castles for the women and children who were widowed and
orphaned in Iran during the days of revolt. He introduced Islamic injunctions which
included whip lashes to drinkers. He passed laws to provide food to the prisoners.

Q (a) Outline the characteristics of the caliphates of all four Rightly Guided
Caliphs which make them an example of leadership for Muslim rulers. [10]

It is a generally accepted principle that great men make history. 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. During
the period of the Rightly Guided Caliphs the constitutional principles deduced from the
Sunnah (Practice) of the Holy Prophet were followed. The adoption of democratic mode
of appointment indicated that this mode should be adopted in any condition. 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 (SAW). These examples go to show that
leadership or caliphate is not a genetic concept in Islam. And if it wasn‘t practised by the
Rightly Guided Caliphs, surely there is no place for it in today‘s democratic world. The
caliphs always consulted the majlis e shura in the affairs of the state where everyone
was free to express their opinion. Everyone in the caliphate was also free to express
their opinion and criticise the caliph. Once a man asked Umar during his caliphate how
he made a shirt from a piece of cloth from the booty when it was not long enough for
others to make a shirt from and he replied to him that his son had given him his share.
However it was not generally realized that owing to the expansion of Islamic territories it
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had become necessary to obtain the approval of the entire Muslim community settled in
numerous big cities other than Medinah (the Capital). If this modification had been
made in the basic principle of appointment, the objection of Mu‗awiyah respecting
Caliph Ali‘s election might have not been raised.

Three out of the four Rightly Guided Caliphs namely Umar, Uthman and Ali were
assassinated. There was neither any garrison present in Medinah nor guards had been
deputed for the protection of the house and person of Caliph Uthman. Caliph Ali was
assassinated in accordance with a well-planned conspiracy of the Khawarij. Caliphs
Umar and Ali were murdered in the mosque. The caliphs were available to the people at
all times and the judiciary was independent and nobody was above the law. The bait ul
maal was public property and was so treated by the caliphs.

The four Rightly Guided Caliphs, who laid down the foundations of republican Islam,
were certainly the greatest men Islam has produced after the Holy Prophet.

However, it collapsed owing to numerous reasons. Some of these are:

First, that republican political system contained in itself the possibility of its
transformation into a hereditary/dynastic monarchy (as can be seen after these caliphs).

Second, as the ancient tribal rivalries was present at that time so after that the
differences of opinion among the various political groups took the form of militant
confrontation and the struggle for power led to a civil war.

Q (a): Describe four examples from life of the Holy Prophet (SAW) and the eras of
the Rightly Guided Caliphs that show the relations between the early Muslim state
and other states. [10]

The guiding principle relationship between the early Muslim state and other states were
lead down by the Holy Quran, implemented by the Holy Prophet (S.A.W) between 622
A.D and 632 A.D and finalized by The Rightly Guided Caliphs in 632 A.D till 661 A.D.
The Holy Prophet (S.AW) had established the first re-public after immigrating to
Medinah in 622 A.D. Thus Medinah emerged as a city-state vis-à-vis the tribal state of
Makkah. He signed a treaty with the non-Muslims of Medinah in 622 A.D called the
charter of Medinah through which he gave them all rights of humanism. The Holy
Prophet (S.A.W) wanted to preach the divine message in a peaceful manner but the
Makkans had adopted a hostile attitude towards him and wanted to dislodge him from
Madinah. Consequently the city state of Madinah was attacked and besieged on three
major occasions- Badr (624 A.D), Uhad (625 A.D) and Trench (627 A.D). The Holy
Prophet (S.A.W) therefore had to fight to defend the Islamic state against those who
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wished to wipe it out. He (S.A.W) then signed a ten year peace treaty (Treaty of
Hudaibiya) with the Makkans in 6 A.H (628 A.D). The treaty was however violated by
the Quraish of Makkah and the Prophet (S.A.W) undertook offensive measures against
them in 630 A.D. He entered his native town in an incredibly peaceful way. He declared
general amnesty on this occasion. With this conduct he not only conquered a city but
also won the hearts of his fatal enemies.

The Prophet (S.A.W) wrote letters to a number of neighboring emperors and rulers and
invited them in a cordial and graceful manner to the new faith. These rulers including
the king of Persia, Khusro Parvez, Hercules Kaiser of Rome, Negus the king of
Abyssinia, Maqawqus the Roman governor of Egypt and many others. The Holy
Prophet (S.A.W) received varying replies from these rulers. The Persian king Khusro
not only insulted the envoy but also tore the letter of the Prophet (S.A.W). The Prophet
(S.A.W) however demonstrated outmost degree of self-restrained and forbearance and
did not lose hope. In the long run, however his efforts begin to bear fruits as the
message of Islam would start illuminating these countries in the years to come. He
fought defensive battles and led armies against the enemies of Islam. He however did
so only after receiving divine permission for that. Then he treated the captives of anti-
Islamic forces in such a way that he was able to rule over their hearts. He enters into
truce with the rivals and accepted apparently hard terms only for the sake of his noble
mission.

The Rightly Guided caliphs also continued to show generosity towards the non-Muslim
citizens and states following the footsteps of the Holy Prophet (S.A.W). Hazrat Abu Bakr
Siddique (R.A) during his caliphate (632-634 A.D) maintained the integrity which was
established by Prophet Muhammad (S.A.W). The state of Medinah having a vast
population of non-Muslims was provided with special rights. Hazrat Abu Bakr (R.A) gave
the surety of the protection of their life, property, respect and religion was the duty of the
Government. Nobody was allowed to violate their rights until unless they or the Muslims
exploited the rights. Hazrat Abu Bakr maintained the respect of the Charter of Medinah
signed by Prophet Muhammad (S.A.W) in 622 A.D first year of Hijra.

Jerusalem had been well-fortified after Heraclius recaptured it from the Persians. After a
siege of four months, Sophronius (the Patriarch of Jerusalem) offered to surrender the
city and pay a jizya (tribute), on condition that the caliph came to Jerusalem to sign the
pact and accept the surrender. Abu Ubaidah wrote to caliph Umar about the situation,
and invited him to come to Jerusalem to accept the surrender of the city. In early April
637, Umar arrived in Palestine and went first to Jabiya, where he was received by Abu
Ubaidah, Khalid, and others, who had traveled with an escort to receive him. Amr was
left as commander of the besieging Muslim army. Upon Umar's arrival in Jerusalem, a
pact known as the Umariyya Covenant was composed. It surrendered the city and gave
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guarantees of civil and religious liberty to the inhabitants in exchange for jizya. It was
signed by caliph Umar on behalf of the Muslims, and witnessed by Khalid, Amr, 'Abd al-
Rahman ibn 'Awf , and Muawiya. In late April 637, Jerusalem was officially surrendered
to the caliph. For the first time, after almost 500 years of oppressive Roman rule, Jews
were once again allowed to live and worship inside Jerusalem. It has been recorded in
the annals of Muslim chronicles, that at the time of the Zuhr prayers, Sophronius invited
Umar to pray in the rebuilt Church of the Holy Sepulchre. Umar declined, fearing that
accepting the invitation might endanger the church's status as a place of Christian
worship, and that Muslims might break the treaty and turn the church into a mosque.

These examples set by the Prophet (S.A.W) and his successors (the caliphs) provide a
glaring model that can provide enlightenment to all the Muslims rulers of the
contemporary world that they should also take special care of the temple and other
worship places of non-Muslims living in their country as a religious minority.

(b) Suggest ways in which any two of these examples can provide models for
relations between states today. [4]

(i) The prophet (SAW) did not use to repay evil with evil; rather he would tolerate,
pardon and forgive. He got angry for the sake of his Lord but he did not get angry for his
own sake. He would adhere to the truth even if that resulted in harm for himself or his
companions. The Quraish were enemies of Islam and, for a period of thirteen years
while he was still in Makkah, they would abuse the Prophet, taunt and mock at him, beat
and torture him both physically and mentally. But after conquering the city, the Prophet
Muhammad gathered together the Makkans, who were afraid that he would harm or kill
them in revenge for their past abuse and killing of Muslims. Muhammad (SAW) asked
them,―0 you people of Quraish! What do you think of the treatment that I am about to do
with you?‖ They answered, ―You are a generous brother and the son of an honorable
brother of ours.‖ Then, the kind, tolerant, generous and merciful Prophet forgave them,
announcing: ―No harm will come to you. You may go. You are free.‖

(ii) Islam is a religion of mercy to all people, both Muslims and non-Muslims. One of the
aspects establishing an essence of this Mercy is the way the legislations of Islam deal
with people of other faiths. The tolerant attitude of Umar towards non-Muslims was a
model for upcoming generations. The second caliph Hazrat Umar remained caliph for
10 years and six months (634-644 A.D). He set one of the noblest precedence in the
entire world history. Hazrat Umar not only devised but also controlled the general policy
and laid down the rules for administering the newly conquered territories and its people.
Accordingly, the conquered masses were left undisturbed in their religion, community
life, and properties provided they paid the protection money ( Jizya). When he entered
Jerusalem as a victor he refused to offer prayer inside the church. He justified this
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gentle gesture by saying that he simply did not want to set a trend for his successors to
forcibly convert the worship places of non-Muslims into Mosques. This was absolutely in
line with the glorious Quranic injunction: ―Let there be no compulsion in religion‖ (2:256)

(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]

These examples set by the Prophet (S.A.W) and his successors (the caliphs) provide a
glaring model that can provide enlightenment to all the Muslims rulers of the
contemporary world that they should also take special care of the temple and other
worship places of non-Muslims living in their country as a religious minority. Religious
tolerance practised and encouraged by the caliphs was their greatest quality or the
implementation of justice, or the enforcement of the pillars of Islam or the democratic
way in which they were elected. If practised today it would lead to peace and harmony
in the community. Countries would be safe for all its citizens not just Muslims, also
religious tolerance shows the implementation of Islamic teaching as God says that there
is no compulsion in religion. (2:256)

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Section 8
The Articles of Faith

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Q (a): What are the main features of the Muslims belief in Revealed books? [10]

God (Allah) sent guidance to mankind through His prophets and messengers. These
Books are the Torah of Moses, the Psalms of David, the Gospel of Jesus, The Quran,
the Scrolls of Abraham. However, the Quran which was revealed to the Prophet
Muhammad is the only book of revelation which remains in its complete and unaltered
form.

Torah of Moses (Tawrat)

The Tawrat (Torah) was given to the Prophet Musa (Moses). Like all revelation, it
included teachings about monotheism, righteous living, and religious law.

The Quran says: ―It is He Who sent down to you, in truth, the Book, confirming what
went before it. And He sent down the Law [of Moses] and the Gospel [of Jesus]
before this, as a guide to mankind. And He sent down the criterion [of judgment
between right and wrong]‖ (3:3)

Currently Torah has suffered corruption over the years, and is no longer reliable. The
exact text of the Tawrat generally corresponds to the first five books of the Jewish
Bible. Moses and his brother Aaron (Haroon) used the Torah to preach the message
to the Israelites (Bani Israeel). Many Biblical also scholars acknowledge that the
current version of the Torah was written by numerous authors over several centuries.
However the exact words of the revelation to Moses are not preserved.

Scrolls (Suhuf) of Moses:

These scrolls, containing the revelations of Moses, which were perhaps written down
later by Moses and Aaron, are the Torah but to revelations aside from the Torah. Last
verse of Surah Al A‘la mentions Scrolls (Suhuf) of Moses.

Psalms of David (Zabur):

The Quran mentions that revelation was given to the Prophet Dawud (David): "... and
We preferred some of the prophets above others, and to David We gave the Psalms"
(17:55). Not much is known about this revelation, but Muslim tradition confirms that
the Psalms were recited much like poetry or hymns. The Arabic word "zabur" comes
from a root word meaning song or music. As all of Allah's prophets brought essentially
the same message, so it is understood that the Psalms also contain praises of God,
teachings about monotheism, and guidance for righteous living. The Quran mentions

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the Zabur as interpreted book. Muslims generally assume that some of the current
Psalms were written later and are not divinely revealed.

The Injeel or Gospel:

The revelation given to Jesus from Allah is known among Muslims as the
Injeel (Gospel). Jesus was an honored prophet of God. His native language was
Syriac or Aramaic, and the revelation given to Jesus was conveyed and shared
among his disciples orally. Jesus preached to his people about monotheism (the
Oneness of God) and how to live a righteous life.

The Injeel is not found in its original form as it was. The current Bible has an unclear
chain of transmission and no proven authorship. Although the actual words of Jesus
were ―divinely inspired," yet they were not preserved in writing. The Gospel was the
message that Jesus, being divinely inspired, preached to the Children of Israel. The
current canonical Gospels are not divinely revealed but rather are documents of the
life of Jesus, as written by various contemporaries, disciples and companions. These
Gospels contain portions of the teachings of Jesus, but neither represent nor contain
the original Gospel from Allah, which has been corrupted and/or lost.

Scroll (Saheefah) of Abraham:

The Quran mentions a revelation called the Saheefah (Plural is Suhuf) Ibrahim, or the
Scroll of Abraham. They were reportedly written by Ibrahim himself, as well as his
scribes and followers. This holy book is considered to be lost forever, not due to
deliberate sabotage but rather just due to the passage of time. The Quran refers to
the scrolls of Abraham several times, including this verse: ―Most surely this is in the
earlier scriptures, the Books of Abraham and Moses‖ (87:18-19).

The Scrolls of Abraham are believed to have been one of the earliest bodies of
scripture, which were given to Abraham and later used by Ishmae and Isḥaq. The
Scrolls of Abraham are now considered lost rather than corrupted, although some
scholars have identified them with the Testament of Abraham, which was available in
Arabic at the time of Muhammad (SAW).

Book of John the Baptist (Book of Yahya):

There is an allusion to a Book of John the Baptist. It is possible that portions of its text
appear in some of the Mandain scriptures such as the Ginza. Hazrat Yahya is honored
by the Mandainions and by the Sabians.

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The Quran:

The holy book of Islam is called the Quran. It was revealed in the Arabic language to
the Prophet Muhammad in the 7th century C.E. The Quran was compiled during the
lifetime of the Prophet Muhammad, and remains in its original form. The Quran is
divided into chapters (surah), which are further divided into verses (Aayah). The
Quran contains 114 chapters of varying length, with interspersed themes describing
God's nature, guidance for daily living, stories from history and their moral messages,
inspiration for believers, and warnings for disbelievers. The Quran says: “We sent you
the Scripture [the Quran] in truth, confirming the scripture that came before it, and
guarding it in safety. …….” (5:48).

The Quran was verbally revealed by Allah to Prophet Muhammad through the angel
Gabriel (Jibril gradually over a period of approximately 23 years, beginning on 22
December 609 AD when Muhammad was 40, and concluding in 632, the year of his
death. Muslims regard the Quran as the most important miracle of Muhammad, a
proof of his prophethood and the culmination of a series of divine messages that
started with the messages revealed to Adam and ended with Muhammad. It is widely
regarded as the finest work in classical Arabic literature.

The Holy Quran is the only book which was written, preserved and compiled without
any corruption into one book form, because Allah took the responsibility of guarding
the Holy Quran by Himself. As Allah says in the Holy Quran: ―Verily We: It is We Who
have sent down the Dhikr (i.e. the Qur‟an) and surely, We will guard it (from
corruption)” (15:9)

b) Briefly tell why the belief in the Books of Allah is important for Muslims in
daily life? [4]

Belief in the Books of Allah is very important for the Muslims in their daily life because
this belief is one of the fundamental beliefs in Islam. Islam is more universal in
comparison to other religions in terms of belief in the holy books, it accepts all holy
books. These sacred books were sent by Allah. Islam orders believers to believe in all
holy books because source of all holy books is one i-e Allah. All of the heavenly books
explain the orders and prohibitions of Allah and the duties and responsibilities of man.
Allah appointed prophets and sent books to guide men and to warn them. In the
Quran Allah Himself says: “It is He Who sent down to thee (step by step), in truth, the
Book confirming what went before it; and He sent down the Torah (Of Moses) and the
Gospel (of Jesus).” (Aal Imran:3).

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Q (a): What are the main features of Muslims belief in Life after Death? [10]
Q (a) What do Muslims believe about the Day of Resurrection and Judgment? 10

Belief in the Day of Judgment/Resurrection and life after death is one of the
fundamental beliefs in Islamic faith. On that day this world, which is only temporary
place and on which we all are merely passing through, will end. Our final destination
is here after or Aakhirat. We are only given this life as a chance for us to do good, to
worship Allah and to live our lives in accordance with the teaching of Quran and
Sunnah. Every one of us is endowed with our own free will, thus we have the freedom
to do and chose to what to do with our lives to make our eternal life better. All of these
will matter on the day that the world will come to the end.

No one knows when it will happen accept Allah. Those who deny the hereafter, Allah
warned them by saying: “How can you disbelieve in Allah? Seeing that you were dead
and He gave you life. Then He will give you death, and then again will bring you to life
(on the Day of Resurrection) and then onto Him you will return." (2:28).

As Muslims we also believe that humans are sent on earth with a specific reason, and
that is to worship Allah alone, and they are made accountable to Allah for what they
do in their life. Prophet Adam (AS) was the first person on earth. He was promised
that if he followed Allah‘s instructions whilst on earth and became a true servant of
Allah, on Judgement Day he would be physically resurrected and receive a favourable
judgement to allow him into Paradise (Jannah). All Muslims believe that the same
applies to them. Paradise (Jannah) is an eternal place of beauty, happiness and fun
that never ever comes to an end. While the Hellfire (Jahannam or Naar) is a place of
terrifying punishments – for some Muslims it is a place of temporary purification for
their sins and transgressions before they enter into Paradise. For those who did not
submit to Islam and its message once it had reached them, it is a place of eternal
punishment. Allah said: “That Day mankind will proceed in scattered groups that they
will be shown their deeds. So whosoever does good equal to the weight of an atom
shall see it. And whosoever does evil equal to the weight of an atom shall see it.”
(99:6-8).

The Resurrection will physical. Muslims bury their dead in the ground. When the body
is buried, two Angels named Munkar and Nakeer ask the deceased three questions:

1. Who is your Lord?

2. Who was that man (Muhammad) sent amongst you? and
3. What is your Religion?

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Answering these questions correctly will fill the grave with pleasurable things. However,
answering them incorrectly will result in the deceased person being punished in the
grave. The person thereafter remains in his or her grave till the Day is established. On
the Day of Judgement all the bodies will be physically resurrected and the souls
returned back to them. Then they will be judged in accordance to their belief, worship
and deeds. The righteous believers in Paradise and the unbelievers in Hell. Good
people will go in the Gardens of delight. They will be seated on thrones woven with gold
and precious stones. They will be bestowed immortal youth and will be entertained in
cups, and jugs, and a glass from the flowing wine by which they will get neither any
aching of the head, nor any intoxication. And can have fruit that they choose and the
flesh of game bird that they desire. And there will be for them fair females with wide,
lovely eyes as wives for the pious. They will be like unto preserved pearls. A reward for
the good they used to do. There will be no filth, false or evil talk therein, nor any
backbiting, slander or tale-carrying.

Allah has absolute power of giving life and death and urges as to strengthen our faith in
him. Death is just an important phase in our journey to live an eternal life after the final
judgment.

Day of Judgement:

That day will start by the first blow of the trumpet of the angel Hazrat Israfeel (A.S). The
Quran says: “then when one blast is sounded on the trumpet and the earth is moved
and its mountain is crushed to powder at one stroke on that day shall the great event
come to pass”. (Al-Haaqqah: 69) On the last day the sun will be folded up, the stars will
lose their luster and fall, and the ocean will boil over. As the Surah tells us how the earth
would be shaken to its depths and the hills will be ground to powder such that they
became powder dust. Then Hazrat Israfeel will blow second trumpet. Hearing this
trumpet everyone will be restricted from the dead at the end of the time, “and there will
come forth every soul, with each will be an angel to drive and an angel to be a witness”
(50:21).

The second part is believed on the Day of Judgment following the resurrection.
Everybody will join the vast assembly gathers on the plain of Arafat. Now all the
Humans will stand one by one for accountability of all their deed in worldly life. Allah will
set the scale of ultimate justice known as the Meezaan and the body organ of each will
individually speak (witness) to tell the details of deeds and finally according to the deed
that is good or bad people will be awarded or punish and this will know as Yaum -ul-
Jaza. When the judgment is finished, the virtuous ones will receive their book of records
in their right hand and the sinners in their left hand. Then a bridge will be stretched over
the top of the pit of Hell. This bridge, called the Sirat, will lead to Paradise which will be
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on the other side. Everyone will have to cross this bridge. The Prophets (AS) and the
righteous people will zoom right over and enter Paradise. The walking of the bridge by
the people will be based on the nature and horror of their good or bad deeds. The two
states of Heaven and Hell are not spiritual. They will be experienced in physical forms
by the new bodies with which Allah will raise men up.

The good ones will be sent in the heaven and the polytheists, disbelievers and bad ones
will be sent into hell forever and the sinner Muslims after completing their punishment
will be taken out from hell and will be sent into Jannah. The Holy Quran says: “but he
who‟s balance (of good deeds) will be light will live in a bottom less pit (it is a fire
blowing fiercely)”. (Al-Quran)

There are different levels in Paradise (Heaven) and in the Hell. The souls are rewarded
and punished in accordance to their belief and deeds. The more righteous a person, the
more good he does, the higher his place in Paradise. So giving in charity, bringing up
two righteous daughters, raising good children, praying extra prayers all raise a person
in Paradise. The intercession of the Prophets and the pious on the Day of Judgement
also raises people through levels of Paradise. Living a life worshipping Allah and
following His ethical teachings are essential in order to reach the eternal Paradise and
its highest levels.

(b): Why the belief in Resurrection and the Last day is important for Muslims in
daily life? [4]

Faith in the Life after death affects each and every person because death is inevitable.
The virtues of believing in the Day of Judgment instruct a true fear of Allah who is not
only most mercy full but also the master of the Day of Judgment, if we adopt such faith
then we will give our best to be pious, pure, disciplined, fearing, and compassionate
with a strong belief that Allah will give reward of even the smallest act of good deed and
vice versa. If the whole society or the whole Ummah develops such faith, it will be a
source of great comfort and prosperity. In the absence of such belief, there will be no
deterrence to evil, sin, crime, and transgression, and this will lead only to chaos,
disturbance and injustice in the world. An unshaken faith in the hereafter enables a
believer to bear sufferings in this world and to remain steadfast: “Then anyone who has
done an atom‟s wait of good, shall see it. And anyone who has done an atom‟s waits of
evil shall see it” (99. Az-Zalzal)

The promise of Heaven (Paradise) and the threat of Hell provides Muslims with a
powerful motivation to live their lives in a way that Allah would approve of. If they break
the rules, and do not repent or seek forgiveness, then they may be punished in Hell. If
they repent, then Muslims believe that Allah is the Oft-Forgiving and Most Merciful. A
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Muslim may sometimes think he‘s doing right but in reality it goes against the Shari‘ah.
There is great a incentive in Islam to act upon knowledge and guidance and not to forge
ahead without asking the scholars who in turn prove their point with evidences from the
Qur‘an and Sunnah. And if a Muslim acts in ignorance sincerely seeking the truth and
thus falls into error, then indeed Allah forgives him and pardons his mistake.

Q (a): What are the main feature of the Muslims belief in Predestination and
decree? [10]

Belief in Predestination and Decree (Al-Qaza & Al-Qadar) is counted in the articles of
Islam without this our Iman is not complete. This belief is found in the Iman-e-Mufassal
which says ‗‘I believe in Allah, in His angels, in His books, in His prophets, in the Last
Day and in the fact that everything, good or bad, is decided by Allah Almighty and in the
life after death.‘‘

This means that everything, good or bad, is decided by Allah. Faith in predestination
means that we believe in our heart and confess with our tongue that the Most High Allah
has decreed all things; whatever happens in the world whether it is concerning the
conditions and operations of things, good and evil, obedience and disobedience, faith
and infidelity (unfaithful), sickness and health, wealth and poverty, life and death. It is
saved in the written tablet of the decrees of Allah which is called the Loh-e-Mahfooz.

The belief in Divine predestination includes:

1. Allah is the creator of everything.

2. Allah knows everything; what has happened and what will happen.

3. Allah has recorded all that has passed, all that is happening and all that will happen.

4. Whatever Allah wills, happens and whatever He wills not, does not happen.

According to the Muslim Faith, Allah is the sole Creator and Cherisher (care for
something or someone) of the universe. His powers are unlimited in any sphere. The
Qur‘an says: „‟ verily Allah has power over everything.” Therefore it will not be wrong to
say that God not only has knowledge of each and every affair of the entire universe but
also all the matters and occurrences are under His control. We ourselves can see the
Divine Will in many objects and phenomena around us. The Qur‘an invites us to
appreciate by saying: „‟It is not permitted to the sun to catch up to the moon, nor can the
night outstrip the day; each just swims along in its own orbit (according to the Divine
Will)‟‟ (36:40). These are demonstrations of Allah‘s unlimited power and command.

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Similarly, man, the most supreme creation of Allah is no exception to this Divine Will.
Humans have been granted liberty and free will, but at the same time they are
subservient (submissive) to the laws of nature. We should know that that our Creator
has knowledge of everything and has command over us and so it should be our duty to
submit to His Will. The Qur‘an reminds us by saying: „‟We indeed created man and We
know what dark suggestions his soul makes to him; for We are nearer to him than his
jugular vein.‟‟ (50:16). This simply means that Allah knows even the innermost desires
and motives of man better than man himself so it becomes clear that in spite of enjoying
free will, our destinies and decisions are under the ultimate Divine predestination.

Allah has predestined the span of every person‘s life, their share of good and ill fortune
and the fruits of their efforts in accordance with His eternal knowledge. This is to say
that He has ordained (designed) the things as they were to take place in this world and
in the life to come. This however does not imply that whatever we do is predestined to
be done by us and we have no freedom of action. For example, if Allah has predestined
an evil thing to a Peron, it was so because the person had chosen to commit that evil
thing when he had a choice of not doing it. If he were to do a pious deed, All-Knowing
Allah would have predestined that pious deed to have been done by that person. No
one is forced to do a certain thing because of its predestination. Allah has given every
human the ability to do good or bad in life. People decide what to do, but Allah has
knowledge of our deeds even before we were created. He knew what we could and
would do but does not make us do it.

While Allah has given free choice to people, man has also been shown the correct way
by means of revelation through His prophets. Man has the final choice to accept or
decline this Divine guidance. His choice rests on his will as the Qur‘an says: ‗‟ Surely,
We have shown him the way, whether he be grateful or ungrateful (rests on his will)‟‟
(76:3).

b): Why the belief in the Pre-Destination and Decree of Allah is important for
Muslims in daily life? [4]

This important belief develops the dependence on Allah when doing any action,
because both the cause and the effects are the result of Allah‘s Decree, this produces
ease of mind and comfort, because when the individual knows that everything is by
Allah‘s Decree and that mishaps are going to take place anyway, his soul will be at ease
and his heart will be satisfied with the Allah‘s Decree. No one has a more comfort able
life, worry-free soul, and stronger confidence then a believer. The most important things
is that believe in the Qaza and Qadr produce a sense of freedom from worry in case of
failure or mishaps, because that is by Allah‘s Decree, the one who possess the Heaven

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and the Earth: “We indeed created men and we know dark suggestion his soul makes to
him: for we are nearer to Him then his juggler vain” (50:16)

(b) How does this belief affect the daily living of Muslims? [4]

One day this world will come to an end after which mankind will be raised again to
answer before God. This day is called qayama. As Muslims believe that after blowing of
the second trumpet, they will be presented before God and will have to account for their
every deed they will lead their lives in a God conscious manner. The reward and
punishment will be met 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. So in
order to attain a place in paradise they will shun vices and live their lives according to
Islamic teachings.

Q (a) Write an account about the relationship between belief in God‟s divine
decree and human responsibility. [10]

The sixth 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, God‘s foreknowledge is infallible. God is not indifferent to this world or its people.
He is Wise and Loving, but this should not make us fatalists, throwing up our hands and
saying, ‗what‘s the point of making any effort?‘ God‘s foreknowledge does not
compromise human responsibility. God holds us accountable for what we can do, what
is within our capability, but He does not hold us accountable for things we cannot do. He
is Just and, as He has given us only limited responsibility, judges us accordingly. God
knows what the creatures will do, encompassing everything by His knowledge.

Whoever refuses, this denies God‘s perfection because the opposite of knowledge is
either ignorance or forgetfulness. Both are deficiencies which God is free of.

Second, God has recorded everything that will occur until the Day of Judgment in the
Preserved Tablet (al-Lauh al-Mahfuz). The life spans of all human beings are written
and the amount of their sustenance apportioned.

Third, whatever God wills to happen happens, and whatever God does not will does not
happen. Nothing occurs in the heavens or on earth without the will of God.

Fourth, God is the Creator of everything. "He has created everything, and has ordained
for it a measure." (Quran 25:2)

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In Islamic doctrine every human act both in material and spiritual life is predestined, yet
it is incorrect to believe the action of fate is blind, arbitrary, and relentless. Without
denying divine interference in human affairs, human liberty is kept intact. It does not
discount the principle of man‘s moral freedom and responsibility. All is known, but
freedom is also granted.

Man is not a helpless creature borne along by destiny. Rather, each person is
responsible for his acts. Man is bound to obey the moral law; and he will receive merited
punishment or reward as he violates or observes that law. However, if such is so, man
must have within his power the ability to break or keep the law. God would not hold us
responsible for something unless we were capable of doing it:

"God does not burden any human being with more than he is well able to bear‟‟. (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 Him. Even though a person tries his best,
at the same time he relies on God for the final outcome. His hard work or intelligence
does not make him arrogant, for God is the source of all that comes his way. Finally, a
person attains peace of mind in the realisation that God is the Wise and His actions are
dictated by wisdom. Things don‘t happen without a purpose. If something reached him,
he realises it could never have escaped him. If something misses him, he realises it was
never meant to be. A person achieves an inner peace, and is inwardly at rest with this
realization

Q (a) According to Muslim belief what part do angels play in the everyday lives of
human beings? [10]

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 angels. They are real
created beings who will eventually suffer death, but are generally hidden from our
senses. Angels were created from light before human beings were created. They are
honorable slaves of Allah; they obey Him and execute His Commands; Allah describes
them by saying: "…They do not disobey Allah in what He commands them but do what
they are commanded." [Quran: 66:6]

Angels are of different size, status, and merit. Nevertheless, they are generally beautiful
beings with wings as described in Hadith Books. They love the believers and beseech
God to forgive them their sins. They carry the Throne of God, about whom the Prophet
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Muhammad (SAW) said: "I have been given permission to speak about one of the
angels of God who carry the Throne. The distance between his ear-lobes and his
shoulders is equivalent to a seven-hundred-year journey." (Abu Daud)

They do not eat or drink. The angels do not get bored or tired of worshipping God:
"They celebrate His praises night and day, nor do they ever slacken." (21:20)

Some angels are put in charge of executing God‘s law in the physical world. Michael
(Meeka‘eel) is responsible for rain, directing it wherever God wishes. He has helpers
who assist him by the command of his Lord; they direct the winds and clouds, as God
wills. Another is responsible for blowing the Horn, which will be blown by Israafeel at
the onset of the Day of Judgment. Izra‘eel is responsible for taking souls out of the
bodies at the time of death: the Angel of Death and his assistants. God says:

"Say: the Angel of Death, put in charge of you, will (duly) take your souls, then shall you
be brought back to your Lord." (32:11)

Then there are guardian angels responsible for protecting the believer throughout his
life, at home or traveling, asleep or awake.

Kiraman Katibeen are responsible for recording the deeds of man, good and bad.
These are also known as the "honorable scribes." Each person has been assigned two
recording angels; apart from the four angels constantly guarding and recording, other
angels visit human beings to witness the prayer and listen to recited verses of the
Qur‘an.

Two angels, Munkar and Nakeer, are responsible for testing people in the grave.

Among them are keepers of Paradise and the nineteen ‗guards‘ of Hell whose leader is
named ‗Malik‘ while guardian of Paradise is Rizwan.

There are also angels responsible for breathing the soul into the fetus and writing down
its provisions, life-span, actions, and whether it will be wretched or happy.

Some angels are roamers, traveling around the world in search of gatherings where
God is remembered. There are also angels constituting God‘s heavenly army, standing
in rows, they never get tired or sit down, and others who bow or prostrate, and never
raise their heads, always worshipping God.

The angels are a magnificent creation of God, varying in numbers, roles, and abilities.
God is in no need of these creatures, but having knowledge and belief in them adds to
the awe that one feels towards God, in that He is able to create as He wishes, for
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indeed the magnificence of His creation is a proof of the magnificence of the

Creator.

Angels play a significant role in the everyday lives of human beings. 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 also act like helpers of noble people like they helped the Prophet and his small
band of followers in the Battle of Badr and helped them gain victory.

Q (a) Give an account of Muslim belief in the following:

(i) Angels; and (ii) prophets. [10]

How many angels there are? Only God knows. According to Ahadith every day seventy
thousand angels visit Ka‘bah and leave, never returning to it again, followed by another
group. Famous angels Jibreel (Gabriel), Mika'eel (Michael), Israfeel, Malik - the guard
over Hell, and others. The greatest of them is Gabriel. The Prophet (SAW) saw him in
his original form.

The angels possess great powers given to them by God. They can take on different
forms. The Quran describes how at the moment of Jesus‘ conception, God sent Gabriel
to Mary in the form of a man:

"…Then We sent to her Our angel, and he appeared before her as a man in all
respects." (19:17)

Angels also visited Abraham in human form. Similarly, angels came to Lot to alarm him
from danger in the form of handsome, young men. Gabriel used to visit Prophet
Muhammad (SA) in different forms. Sometimes, he would appear in the form of one of
his handsome disciples, and sometimes in the form of a desert Bedouin.

Angels have the ability to take human forms in some circumstances involving common
people. Gabriel is God‘s heavenly messenger to mankind. He would convey the
revelation from God to His human messengers. God says:

"Say: whoever is an enemy to Gabriel - for he brings down the (revelation) to your heart
by God‟s will..." (Quran 2:97)

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

Primary link between angels and prophets is that angels are a means of communication
between God and the prophets. God sent angels to prophet Ibrahim (AS) to inform him
of the birth of his son, angels were sent throughout history to other prophets like Loot
(AS) to alarm him from danger etc. Gabriel used to visit Prophet Muhammad (SA) in
different forms. Sometimes, he would appear in the form of one of his handsome
disciples, and sometimes in the form of a desert Bedouin. It was Jibreel who visited
Mary and brought the revelation to Prophet Muhammad (SAW).

Q (a) Belief in all the prophets is one of the articles of faith in Islam. Write about
this Muslim belief in detail. [10]

Q (a) Prophets played a central part in conveying God‟s message to humanity.

Write an account of Muslim belief in prophets. [10]

Belief in Prophets is the fourth article of Muslim‘s faith. Throughout the history, prophets
were sent as a source of guidance and wisdom for mankind. Prophethood is a
prerogative given by Allah to His servants that are the special ones. It cannot be
obtained by personal efforts or tremendous amount of worship. Angel Jibrael (R.A) who
brought upon them, the revelations from Allah, guided all the prophets sent by Allah.
They were all human beings, normal mortals and lived an entirely normal life like others.
They had wives, relatives and children. Despite of being humans, they were sinless.
This means that they never disobeyed Allah‘s orders deliberately. They were pious and
truthful and Allah favored them over other creations e.g. humans and Jinns. He chose
the prophets Himself and guided them throughout their mission of preaching faith. They
only preached the message of Allah and not their own beliefs. Prophets were sent to
guide humanity to the true path and to tell them to know and worship their Creator. They
clarified to humanity the purpose of their creation; showing humanity the path that would
lead them to paradise; warning humanity about the Day of Judgment; uncovering the
unseen world e.g. knowledge of God, existence of angels etc; providing humanity with
practical examples of living righteously; conveying to humanity the teachings of God.

Prophethood is a gift from God and He bestows this honour on whomsoever He

chooses. The Quran incites that the prophets were raised in order to be obeyed and
praised:

“We sent not a messenger, but be obeyed in accordance with the will of Allah.”

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They spoke the language of their people, were bestowed with miracles, were highly
intelligent and morally upright. Some of them were given revealed books etc.

The messages and commands received by prophets, contained the same key teachings
i.e. belief in Oneness of Allah, belief in Hereafter etc. Those messages also contained
instructions about fundamentals and moral principles. Some of the prophets were gifted
with books and scriptures i.e. Torah on Moses (AS), Psalms on David (AS), Gospel of
Jesus Christ (AS) and Holy Quran on Prophet (SAW). Only the last book, Holy Quran, is
still in its original form. The followers according to their own requirements have
corrupted the rest revealed books. Prophets were also blessed with miracles as a sign
of their divine powers gifted by Allah: Moses (R.A) was given the miracle of a stick,
which turned into a snake when it was thrown down. Jesus the Christ (AS) could heal
the lepers and blinds and cure them. He also had the authority of resurrecting the dead
but with the command of Allah. The prophets were sent with guidance for a particular
community and for a specific period of time e.g. Moses (AS) was sent for Bani Israel.
Only Prophet (SAW) was sent as a source of guidance for whole mankind till the Day of
Judgment. The line of prophets started from Hazrat Adam and ended with Prophet
Muhammad (SAW).

All messengers were equal in status, neglecting their communities, miracles and books
revealed on them. Holy Quran says:

“And We make no distinction between the one and the other of His messengers.”

The Hadith states that a line of messengers from Adam (AS) numbered 124000 but
Quran mentions names of only 25. It names: Hazrat Noah (R.A), Hazrat Ibraham (R.A),
Hazrat Ismail (R.A), Hazrat Eshaq (R.A), Hazrat Daud (R.A), Hazrat Musa (R.A) and
Hazrat Esa (R.A). The revealed books mentioned by name in Holy Quran are: Sahifas
revealed to Hazrat Adam (R.A), Hazrat Abraham (R.A) and other prophets. Zaboor was
revealed on Hazrat Daud (R.A). Taurah was revealed on Hazrat Moosa (R.A). About
Taurah, Holy Quran says: “And before this was the book of Moses as a guide and
mercy.”

Prophet (SAW) was the last messenger and there will be none after him. Quran says:

“Muhammad is not the father of any you men but the messenger of Allah and seal of
prophets.”

The Holy Prophet (PBUH) himself said:

“I am the seal of prophets and there will be no prophet after me.”

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(b) Why do you think God gave miracles to his chosen prophets? [4]

Allah supported His Prophets with miracles, which are extraordinary events that usually
of the same nature the people could not do or show as the people of Saaleh (AS)
demanded him to show them a miracle as a proof of what he was saying, so Allah made
a unique she-camel emerge from between the mountain rocks. The purpose of
bestowing miracles upon prophets was to show humanity that they were divinely
appointed and that every miracle was a reflection of God‘s power. Miracles granted to
the prophets were usually in the fields their nations excelled in and this point could be
expanded upon.

(b) How is the message brought by these prophets important for Muslims today?

The message brought by all the prophets is very important for the Muslims in their daily
life because it was mostly related to the belief in the one God; good conduct and belief
in resurrection and the Day of Judgment. The message contained orders and
prohibitions of Allah and the duties and responsibilities of man. Allah appointed
prophets and sent books to guide men and to warn them. This message is also
important to Muslims today just as it was important to Muslims of the past ages and will
be to those of the future because it reiterates tawhid and accountability which if a
person bears in mind will lead to good conduct and prosperity in this world and the next.
It teaches Muslims tolerance for other revealed faiths and makes them realise that Islam
is a continuation and culmination of the other revealed faiths. The unity of the message
will foster better relations between Muslims and other believers etc.

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Section 9
The Pillars of Islam

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Q): How does belief in the following effect the personality of an individual? [10]

a) Oneness of Allah b) The Holy Prophet (S.A.W)

a) Oneness of Allah:

The first pillar of Islam is to make Shahadah which is a declaration of faith. This is to
firmly believe in the heart and declares:

"Ashhadu alla ilaaha illallaahu, wa ashhadu anna Muhammadur-Rasulullah" “I bear

witness that there is no diety expect Allah, and I bear witness that Muhammad is the
Messenger of Allah”

This is the Shahadah and included in the basics of Islam. Once a person declares it, he
becomes a Muslim. This declaration is the foundation and essence on which the whole
structure of Islam has been built. It is the expression of this belief which differentiates a
believer from a non-believer or atheist and it is by expressing these sentences that one
enters the fold of Islam. By making this declaration, we believe and affirm that no one
deserves worship except Allah; we must stay steadfast upon this phrase and apply it in
our practical life in letter and spirit and never associate any partners with Him. As the
Quran says:

“So know that none has the right to be worshipped but Allah, and ask forgiveness for
your sins” (47:19)

The Holy Prophet (S.A.W) says: “Islam is built on five: To bear witness that none has
the right to be worshipped except Allah and that Muhammad is the Messenger of Allah,
the establishment of the prayer, giving the Zakkat, fasting the month of Ramzan, and Al-
Hajj for whoever is able to bear the journey.” (Sahih Bukhari)

It is the phrase of piety; it is the firm rope, and it is the phrase which Hazrat Ibrahim
made lasting among his offspring: As the Holy Quran says: “And He made it a word
lasting among his offspring, that they may turn back (to repent to Allah).” (43:28).

He has no Partner, and He cannot be compared with any other thing and if someone
does this than it‘s called the Shirk, which Allah doesn‘t like. Everything which is in this
universe is under His Control, and works according to His Command: “Such is Allah,
your Lord! La ilaha illa Huwa (none has the right to be worshipped but He), the Creator
of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of
affairs, Guardian, etc.) over all things.” (6: 102)

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b) The Holy Prophet (S.A.W)

The second part of the Shahadah is the declaration that Muhammad (S.A.W) is the
Messenger of Allah. He was the one who brought the Quran to us. Muslims are required
to obey the Prophet (S.A.W) and follow his examples without any hesitation. As Allah
says in the Holy Quran: “Say (O Muhammad S.A.W to mankind): "If you (really) love
Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur‟an and the
Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving,
Most Merciful.” (3:31)

Muslims are also required to honor and respect him, and as Allah commanded us to
give him blessings and salutations (Durood).

So in order to become a Muslim we have to utter Shahadah by our tongue, by heart and
by our actions that should confirm the meaning of Shahadah. The Prophet Muhammad
(S.A.W) was the last prophet and messenger of God. By way of clarification it should be
stated immediately that in Islam the role of a prophet or a messenger is far more
important than in any other religion. In Islam, a prophet or a messenger expresses the
will of God for a nation or all humankind.

The message delivered by Prophet Muhammad is binding on those to whom it is sent

and a rejection of him is a rejection of God. The work of a messenger, furthermore,
change earlier religious laws and create a new religious community. The belief that the
Prophet Muhammad (S.A.W) is the last prophet and messenger of God therefore
means that after him there will not arise any person who will be authorized by God to
express his will for others in a binding way and/or institute a new religious direction by a
new expression of the religious truth and forming a religious community around that
expression. Any person claiming to have such authority is suffering from self-deception
and/or is lying; no matter how smart he may be or how many miraculous deeds he may
perform. We need to examine the authenticity of the belief in the second sense. The
Quran says: “Muhammad (S.A) is not the father of any male among you, but he is the
messenger of God and the seal of the prophets; and God is aware of all things” (33:40).

Q: What are the conditions of prayers (Salat) that must be fulfilled before
performing them? [10]
Q (a) Give a detailed account of how Muslims prepare for prayer. [10]
Q (a) Prayers (salat), whether obligatory or voluntary, require preparation. Write
an account of how a Muslim prepares for it? [10]

Prayer (Salah) is the second pillar of Islam. It begins with the purification of the body
and ends with the purification of the soul because the Holy Prophet said, ‗Allah does not
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accept any prayer that was not performed while in a state of purity‘. These prayers are a
very specific type of prayer and a very physical type of prayer called prostrations.
Muslims prepare themselves to say their obligatory fard or voluntary nafl prayers by
performing ghusl/wudu as necessary but In the case of non-availability of water
tayammum should be performed.

To perform prayer there are certain conditions that a person have to fulfill before
offering the prayers. These conditions are that person should wear clean cloths and
body must be clean from all impurities. They have to cover the Satar as well as the
women: All Muslims that is male are required to cover what is between the navel and
the knee at Salah. But women should cover the whole body except their faces and
hands. Tight (not transparent) cloths are accepted but lose ones are preferable. Person
must perform ablution with the intentions of Salah for which he or she are performing
the Wuzu. Allah says in the Holy Quran:

"O you who believe! When you intend to offer As-Salat (the prayer), wash your faces
and your hands (forearms) up to the elbows, rub (by passing wet hands over) your
heads, and (wash) your feet up to ankles. If you are in a state of Janaba (i.e. had a
sexual discharge), purify yourself (bath your whole body)........." (5:6)

The place where he or she is going to pray must be clean. After performing Wuzu and
standing at clean place for prayer, a Muslim should turn himself or herself towards the
point of adoration that is the Holy Kaabah in the city of Makkah:

“……So turn your face in the direction of Al-Masjid- al-Haram (at Makkah). And
wheresoever‟s you people are, turn your faces (in prayer) in that direction......." (2:144).

Then there must be times of that specific prayer. These prayers are done 5 times a day,
at set strict times. The prayers are performed at dawn, noon, afternoon, evening, and
night: the names are according to the prayer times: Fajr (dawn), Dhuhr (noon), ʿAṣr
(afternoon), Maghrib (evening), and ʿIshaʾ (night). The Fajr prayer is performed before
sunrise, Dhuhr is performed after the midday when the sun has surpassed its highest
point, Asr is the evening prayer before sunset, Maghrib is the evening prayer after
sunset and Isha is the night prayer. All of these prayers are prayed while facing in the
direction of the Kaabah. Muslims must wash before prayer; this washing is called wudu
("purification").

In the end the worshipper makes intention for prayer and starts his Salah.

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(b) Why is it beneficial for Muslims to pray salat five times a day? [4]

Muslims are ordered to pray five times a day at specific times; before sunrise,
midafternoon, late afternoon, sunset and at night. Both the Quran and the Hadith of the
Prophet strongly emphasizes the vitality of the five daily prayers in Islam. Salah is a way
of totally submitting to the wills of Allah and showing gratitude to him because as
Muslims, we don‘t bow before anyone but Allah the Almighty. Allah the Almighty said
the closest my slave gets to me is during prostration.

According to Prophet Muhammad, the only thing that separates Muslims from non-
believers is the prayers. It is the second pillar of Islam after the declaration of faith.
Islam is based on five pillars and if one is missing then the whole building collapses.
There is no other religion which instructs its followers to pray five times a day therefore
Salah is the identity of Muslims. It cleanses and purifies the soul of a Muslim. Salah
softens the heart of a Muslim and it naturally prevents us from committing sins because
it teaches us to be humble and also reminds you of the existence of a supreme being.

(b) Invocation (dua) is highly recommended immediately after obligatory prayer.

Why do you think that is? [4]

Dua (supplication) means communicating with the Lord. It is an important part of our
faith and belief. We ask Allah Almighty for whatever we want in our life, no matter how
big it is. Dua is a way to keep in touch with Allah and thanks to Dua, we are getting
closer to our Lord. Thus, Dua is a source of union of petitioner to Allah the Almighty.

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 suitable
time to seek God‘s mercy and ask for the fulfillment of one‘s wishes or needs. The
Prophet (SAW) informed the Muslims that amongst other times after performing
obligatory prayers is an opportune moment to make dua so by making dua after salat
Muslims are actually practising sunna of their Prophet (SAW).

Q (a) Describe the particular features of Friday congregational prayers (Jum‟a)

and the main features of the Friday sermon. [10]

(i) For this prayer all Muslim men in the community should gather together, and in some
communities women are also encouraged to attend these prayers. Purification is highly
recommended before this prayer and worshippers are encouraged to bathe and wear
clean/fresh clothes. There are two adhaans for this prayer and it can only be said
behind an imam. The fard are prayed in two rakahs not four and there is no qada for this
prayer.
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Friday prayer (salat al-jumu‟ah) is obligatory in accordance with the Quranic verse, as
well as the many traditions of the Holy Prophet (SAW). However, this prayer is not
mandatory for old men, children, women, slaves, travellers, sick, blind and disabled.
According to the history of Islam and the report from Abdullah bn 'Abbas narrated from
the Prophet saying that: the permission to perform the Friday prayer was given by Allah
before hijrah, but the people were unable to congregate and perform it. The Prophet
wrote a note to Mus'ab b. Umair, who represented the Prophet in Madinah to pray two
raka'at in congregation on Friday (that is, Jumu'ah). Then, after the migration of the
Prophet to Medina, the Jumu'ah was held by him.

Conditions

An accurate Jumu'ah is said to fulfill certain conditions, including the follows :

 Friday prayer must be prayed in congregational.

 There must be a congregation attending the whole procedures of Jumu'ah.

According to the some scholars, the minimum number of attendees is 40 persons
but some confine the minimum number to 3 or 5 (better 7) persons including the
Imam.
 There must be two sermons delivered by the Imam before the prayer.

Khutbah Jumu'ah

 Khutbah (jumu'ah) is refers to as a talk or sermon delivered in mosques before

the Friday prayer. The sermon consists of two parts, between which the Khatib
(speaker) must sit down for a short time of rest.
 Among the rules that had been stated for khutbah jumu'ah one is that there
should not be an undue interval or irrelevant action intervening between the
sermon and the prayer. It should preferably be in Arabic, especially the Qur'anic
passage which has to be recited in the sermon. Otherwise, it should be given in
the language understood by the majority of the faithful who are there. But in this
case the preacher should first recite in Arabic Qurʾanic verses and praising God
and Muhammad.
 According to the majority of scholars, the contents of Friday sermon(Khutbah)
must contain the following:

1. The praise and glorification of Allah.

2. Supplication of blessings on Muhammad and his progeny
3. Enjoining the participants Taqwa, admonition and exhortations.
4. Reciting short surah from Quran
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 Also, in addition to the above issues, the following were advised to be addressed
in the second sermon :

1. What will be useful for all Muslims in this world and hereafter.
2. The important events all over the world in-favor or dis-favor of Muslims.
3. Special attention should be paid to issues in the Muslim world.
4. Political and economic aspects of the society and worldwide.

 Attendants must listen attentively to the sermon and avoid any action that might
distract their attentions.

Jumu'ah prayer

Jumu'ah prayer consists of two rak'ats prayer just like morning (fajr) prayer, offered
immediately after Khutbah (sermon). And it is a replacement of Zuhr prayer. It is
advisable(Sunnat) to recite Surah Al Jumu‘ah in the first rak'at and Surah Al Munafiqoon
in the second rak'at, after Surah al-Hamd.

(ii) Sermon (Khutbah) is a very important feature of this prayer. Imam gives the sermon
facing the congregation, the sermon is divided into two parts with a brief interval of
about a minute between the two parts. The Friday sermon includes:

 Glorification and praise of God, confirming the aspect of Tauheed

 Praise and blessings on the Prophet (SAW) as the greatest example to follow
and sending peace and blessings on him
 Reflection /reinforcement of the Quranic verses that have been selected for the
particular sermon
 Referring to an authentic hadith to elaborate the topic and demonstrate the
implementation of the injunction by the Prophet (SAW)
 The imam reminds the whole congregation about their duties towards God and
their fellow beings, he warns the people against the consequence of doing evil
and reminds them of the hereafter
 Prays for the welfare of the community

(b) Explain how this event upholds the unity of the Muslim community. [4]

The Prophet has been reported saying: ―A worshipper who washes fully on Friday then
comes to Salatul Jumu'ah in the early time, then listens to the Imam's speeches and
does not do anything wrong, Allah will grant this worshipper the reward of one year of
fasting and prayer.‖ As missing these prayers without a valid reason for men is
considered a sin, the Friday prayers are attended in very large numbers and creates a
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greater sense of unity amongst Muslims. Meeting fellow Muslims, discussing the issues
facing the umma at home and in the wider Muslim world all go to raise close ties
amongst Muslims. People tend to go to the Jamia mosque on Fridays whereas they
may say their salat at their local mosque daily and this creates greater unity.

Q (a) Give an account of the conditions required for ablution (wudu) and the
method of performing it. [10]

About Wudu the Holy Qurn says:

―O ye who believe! When ye prepare for prayer, wash your faces, and your hands (and
arms) to the elbows; Rub your heads (with water); and your feet to the ankles. If ye are
in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a
journey, or one of you cometh from offices of nature, or ye have been in contact with
women, and ye find no water, then take for yourselves clean sand or earth, and rub
therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to
make you clean, and to complete His favour to you, that ye may be grateful.” (5:6)

The performance of wudu depends on certain conditions which are known in Islamic
laws as ―the conditions for the validity of wudu‖. These conditions are ten in number:
three are related to the water, three to the person; and four to the act of wudu itself.

1. Water must be clean and unmixed.

2. Water must be pure.

3. The water must be lawful, that is, you must be its owner or you must have the
permission to use it.

Wudu performed with mixed, najis or non-mubah water is invalid if it was done
knowingly. Likewise it is difficult to approve the validity of the wudu performed with the
water which was in an utensil made of gold or silver.

4. Niyyat: Niyyat means intention as wudu is an act of ritual worship, it is necessary to

perform it with Niyyat, which means that one must have the intention to do the wudu in
obedience to the command of Allah. Sincerity is an essential condition for niyyat; one
should do wudu only for seeking the pleasure of Allah and in obedience to His
command. In niyyat, it is not necessary to utter the words; the mere intention of doing
the wudu in obedience to the command of Allah is enough; nor is it necessary to
mention that the wudu is wajib or mustahab.

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5. There should be nothing on the body parts, which might prevent the water from
reaching the skin. Special care should be taken by women in case the lipstick, nail-
polish, and eye shadow are such that the water does not reach the skin. If the dirt under
the long nails is not more than normal, then it will not harm the wudu.

6. Use of the water should not be harmful to the person who wants to do wudu. If the
person fears that he will become ill or his illness will be prolonged by the use of cold
water or warm water in wudu, then he should do tayammum.

7. The place where wudu is being performed must be lawful.

8. In normal situation, it is wajib for one to perform wudu by himself, without the help of
others. However, help in the preliminaries such as fetching the water, pouring out the
water, is allowed.

In case of disability because of illness, etc., someone else may help; but in such a case,
it is necessary for both, the helper and the helped, to do the niyyat.

9. Correct Order (Tartib): Every act in performing Wudu must be done in the prescribed
order. Washing should start from the right side then left. First the washing of the face,
then of the right fore-arm, and then of the left fore-arm, followed by the wiping of the
head, then of the right foot, and lastly of the left foot.

10. Continuity: The acts of wudu must follow each other so that, in normal weather,
when each part is commenced the previous parts are still wet. However it is
recommended to brush ones teeth or use miswak before wudu.

Method of Wudu:

 Start by making niyyah (intention) to perform wuḍu and cleanse the self of
impurities.
 Recite Bismillah.
 Wash the right hand up to the wrist (and between the fingers) three times, then
similarly for the left hand.
 Next, rinse the mouth and spit out the water three times and rub the teeth with a
Miswak. If a miswak is not available then one should use the finger;
 Some water should be taken in the right hand and sniffed into the nostrils thrice
and then blown out. The left hand should be used for cleaning the nose.
 Wash the face (from the hairline on the forehead to where facial hair begins and
ear to ear). This is to be performed three times.

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 Wash the entire right arm, including the hand, up to and including the elbow three
times; then the left arm three times. Pass fingers of one hand between the
fingers of the other hand. If wearing a ring it should be moved freely to allow
water to pass under it.
 Then perform Masah. Wet hands should be passed all over the head; then the
first finger of the right and left hand should be moved in the right and left ears
respectively and in the same operation thumbs should be passed around the
ears; then pass the backs of the hands over the hind part of the neck only. Hands
should not be passed around the fore-neck as it is prohibited. This is only done
once. One may not make Masah over a Muslim head cap.
 Starting with the right foot, wash both feet from the toes up to and including the
ankles thrice. The little finger of the left hand should be passed between the toes
of both the feet beginning from the little toe of the right foot and ending with the
little toe of the left foot.
 Recite the shahadah.
 Make sure all parts of body to be washed for wudu should completely be wet
before the other is washed until the wudu is completed.

Some acts invalidate the wuḍu are:

 Defecation or urination
 Emission of semen (ghusl is required)
 Slow-wave sleep while reclining
 Vomiting
 Loss of senses
 Fainting
 Sexual contact with another person (ghusl is required)
 Touching the private parts with the bare hands
 Blood or pus leaving the body so that it leaves the point of exit (however if the
blood or pus exits from the private parts then any amount breaks wuḍu).

(b) Why is ablution (wudu) given so much importance in your view? [4]

Cleanliness is important not only for the religious perspective but scientifically it is
proved that wudu is the most appropriate practice to purify the organs of human body.
Every Muslim performs wudu (ablution) before offering prayers. It is a simple, certain
and obligatory pattern of washing one‘s body parts with which they start their prayers.
Wudu (Ablution) is an Arabic which means the specific action of washing certain body
parts. In these body parts hands, mouth, face, arms, nostrils, arms, and feet included.
In religion Islam, wudu has great importance. Muslims are required to perform wudu
before offering the prayer five times a day. We want to make sure that we are in a
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physical sense, as well as a spiritual sense, ―purified‖ before we face Allah. Prayer is
not acceptable if you do not perform wudu. Purity is given utmost importance in Islam.
God has repeatedly enjoined people to purify themselves in Al-Baqarah 2:222 God
says, „Allah loves those who repent and purify themselves‟. The Prophet said „purity is
half of faith‟. Similarly the Prophet said that wudu removes the sinsof a person and that
purifying oneself allows one to focus on God when in prayer.

(b) „A mosque is a focal point in the lives of Muslims.‟ Discuss. [4]

There are some common elements that developed throughout Islamic history. Among
them are mosques, which are commonly seen in around the world. Mosque is
foremost a place of worship for Muslims. It is a place of worship as well as a centre
for political and social gatherings. Azaan (Call for prayer) is given from the minarets of
mosques. Friday prayers, Eid prayers and funeral prayers can all be held in mosques.
There is a greater reward for praying in the mosque. It serves as an educational centre
for Muslims and is also a place of retreat etc. Mosques are the heart of the Islamic life.
They serve for prayers, for events during Islam's holiest month Ramadan, as centers for
education and information, places for social welfare, and also for dispute settlement.
The iman is the religious leader of the mosque and the person who leads the prayers.

Q (a) How do the Pillars of prayer (salat) and fasting (sawm) bring Muslims closer
to both God and other people? [10]

Just like every sound structure, Islam has also solid foundation to remain strong. Islam‘s
solid foundation is the five pillars, forming the basis of Islamic teaching as taught by
Prophet Muhammad (SAW). The Five Pillars of Islam are the five obligations that every
Muslim must satisfy in order to live a great and responsible life according to Islam.

Out of these five Pillars, Salah and Saum are two important obligations for Muslims
which we all should follow and act upon them. Those who inspect the basics of Islam
are usually told about these two pillars of the religion Islam. These two pillars of Islam
have the great impact on Muslim‘s life. Observing these two Pillars promotes unity and
equality between Muslims and makes them aware of each other‘s needs etc. This
equality and awareness that they have all been created by God is what brings Muslims
closer to one another.

Benefits of Salah: The second pillar is prayer (Salah). Muslims are expected to engage
in prayer five times a day. Prayer provides a pattern of Muslim life. Muslims hope to
please Allah by remembering him constantly with offering prayer regularly. Salah is
basically performing practice prayers in a proper way five times daily. In Quran Allah

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Almighty says: “Indeed, I am Allah! There is none worthy of worship but I, so worship
Me and offer the prayer for My remembrance” (Quran 20:14).

Similarly our beloved Prophet Muhammad (SAW) said: “Prayer is a pillar of the religion
(Islam). Whoever establishes it, establishes religion; and whoever destroys it (neglects
it), destroys religion.” So we can say it is obligatory on every Muslim to offer prayer five
times a day for the sake of Almighty Allah and also if you want to complete your faith.
After Shahadah, it is the most important pillar of Islam. Prayer establishes a personal
and spiritual connection between the Muslim and his Creator based on faith and love. It
has an enduring effect on the person, filling his heart with contentment, peace, and
closeness with Allah. Through prayer, Muslim remembers the greatness of his Creator
and supplicates to Him for his needs and wishes. Repeatedly humbling oneself before
Allah prevents a person from falling into sin. Salah is type of purification for one‘s soul.
Salah is an opportunity for repentance and seeking forgiveness from Allah. When Salah
is performed correctly with complete concentration, humility, and sincerity, it will have an
enduring effect on the person, filling his heart with contentment, peace, and closeness
with Allah. We should pray five times a day if we want to close to Allah and should make
Dua in front of Him for anything for any cause He will absolutely listen and fulfill.

Then praying Salah in congregation gives a sense of coming together, knowing each
other, friendship, and reinforcement of the bonds of brotherhood. It also leads to
righteousness, piety and it spreads a love for doing good deeds. When praying,
Muslims stand shoulder to shoulder behind one Imam asking Allah and supplicating to
Him. This shows their strength and unity. Praying in Jama‘ah also strengthens the ties
of brotherhood between the elderly and the young, the rich and the poor and the strong
and the weak. When conducting research, the author of this paper observed that many
people said that that they would rather pray in Jama‘ah than alone. The reasons people
gave for this was that first of all Jam‘ah has more reward and second of all it was easier.
Some families prayed in Jam‘ah Masjid. From this, it is realized that it really depends on
the family. If the entire family gets up to pray together at a certain time, then they will
pray in Jama‘ah more than a family where everyone is independently doing their own
Salah. All Muslim men are encouraged to perform Salah in Jama‘ah in the Masjid
(mosque). The prophet (saw) said, “The prayer in congregation is twenty seven times
better (in reward) than the prayer offered by person alone.” (Sahih Bukhari). The
purpose of Jama‘ah is to unite the Muslims in one. By meeting several times a day in
the mosque allows one to learn to look out for his brothers needs and problems. In this
way, the Muslim society establishes an example of social integration and compassion
for one another. This allows an individual to feel at ease and secure in their community.

Sawm is fasting during the month of Ramadan for Almighty Allah because it is the Holy
month of Allah. Fasting involves refraining from such things as food, tobacco, and
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sexual relations during daylight hours. One should also abstain from all sinful actions.
These periods of fasting are to encourage and enable Muslims to develop self-control,
to oppress bad habits, and to refocus their minds towards personal spiritual progress.
Allah Almighty said in Holy Quran:”Fasting is prescribed for you as it was
prescribed for those before you, that you may attain piety” (Quran, 2:183). As with
any act of worship, fasting requires obedience and submission to Allah‘s commands
through the highest degree of commitment and sincerity. Fasting during Ramadan is
obligatory on every physically and mentally capable adult Muslim. Children, the sick, the
mentally unfit, the elderly, menstruating women, and travelers are privileged. Promotes
self-purification and spiritual growth. Fasting has health benefits it is proven
scientifically. Forgiveness of sins and Purifies the soul and helps it acquire obeying
Almighty Allah by restraining desires, and promotes steadfastness. It creates
awareness about the state of affairs across the globe and the hardships encounter.
Fasting is a mean of learning self-restraint and patience

Then Fasting ensures the harmony and unity of society. The sense of empathy that
invokes due to fasting helps the faster understand other people better and makes it
easier for them to make friends and socialize. Fasting raises awareness of the situation
of poor people who live in our society. Fasting teaches the rich, who eat good, nutritious
food and never suffer from hunger, what hunger is. When they stay hungry and thirsty
for a specific period they begin to think about the poor and feel empathy for them.
Fasting Muslims experience self-control. As Muslims fast, they should control own
temper, they should remain calm and refrain from harming others, verbally or physically.
Due to fasting Muslim experience unity, charity and brotherhood. In the month of
Ramadan brotherhood can be seen. The fasting in Ramadan helps the Muslims to be
aware of their unity. From the moment the new moon is seen, the whole Muslim world
enters into the spiritual discipline of fasting. Due to fasting Muslims experience the
sincere sense of social belongings. Those who are fasting should respect and adhere to
the acceptable social norms. They should refrain from backbiting, stealing, cheating or
any act that might harm others. Taraweeh which is mostly offered in congregation in
Mosques is also a collective program of the Muslims in the Holy month of Ramadan.
Muslims listen to the Quran together in Mosques; meet each other there and their social
interaction increases.

Q (a) Write about the following:

(i) The benefits of private prayer (du’a) in a Muslim‟s life.

(ii) The times when God is thought most likely to accept du’a.

(i) The word du'a in Arabic means "calling" refers the act of remembering Allah and
calling upon Him. Aside from the daily prayers, Muslims are encouraged to call upon
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Allah for forgiveness, guidance, and strength throughout the day. In the Quran, Allah
says:

"When My servants ask about Me, I am indeed close to them. I listen to the prayer of
every supplicant, when he calls on Me. Let them also, with a will, listen to My call, and
believe in Me, so that they may walk in the right way" (Qur'an 2:186).

Dua (supplication) means communicating with the Lord. It is an important part of our
faith and belief. We ask Allah Almighty for whatever we want in our life, no matter how
big it is. Dua is a way to keep in touch with Allah and thanks to Dua, we are getting
closer to our Lord. Thus, Dua is a source of union of the supplicant to Allah the
Almighty.

Dua is a form of prayer and it could be done anytime where there is no fixed time and
place to do Dua. It is considered a weapon by which we can change our situation by
asking the help of Almighty Allah. Dua can change destiny so try Dua in all situations
because with Dua, you will always get closer to Almighty Allah. He has maintained the
belief in one Lord and rejects all forms of idolatry. Dua is essentially a submission to the
Creator and a demonstration of a person‘s need for Allah.

Allah Almighty says in the Holy Qur‘an: “When my servants ask you about me, (tell
them), I am really close to them, I listen to the prayer of each supplicant when he
invokes me.” (2: 186). So, with this verse, we can say that Allah the Almighty is listening
to us when we do Dua. We should always seek help from Allah.

Dua is a form of worship. Our Prophet (SAW) said, “The most excellent worship is Dua.”
When we do Dua before the Almighty ALLAH for our needs and desires, not only our
Dua is answered, but we will also be rewarded for worship. By doing the Dua, we
accept the power and authority of Allah and our weakness against Him. With Dua we
can never fail; without that, we will never succeed. A person can never become arrogant
or proud when he does Dua; it is a logical result of true worship.

(ii) Allah is always close to us and hears our du'a. There are a few specific moments in
life, when a Muslim's du'a are especially accepted as:

While traveling

Muslims are required to start their journey with Dua to keep them safe as soon as they
leave their cities or towns and begin their travels. Whether before or during their
travels—and whether by airplane, car, boat or other transportation—Muslims should ask
Allah to protect them on their journeys and get them back home safely to their families.
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While sick or visiting the sick

As human beings are fragile, weak, so they are likely to fell ill. We all get sick at one
time or another, some more seriously than others. Although modern medicine has come
a long way in preventing and curing illness, yet we as Muslim believe that we can find
comfort in prayer, as well. Muslims have been taught see illness not as a punishment
from Allah, but rather as a test and a purification of one's sins. So rather being
despaired, we should take it as an opportunity to turn to Allah for mercy and healing.
We should pray to Allah for our health and for the health of others.

There are some other moments when Dua is mostly likely to be accepted as: Late at
night especially in the last part of night (Tahajjud Time). Then we should pray while we
are prostrating (in the condition of Sajdah because according to Hadith man is the
closest to his Rubb in Sajdah. We can also pray between the adhan and the iqamah
when Dua is likely to be accepted. Then Dua of an oppressed person is also accepted
soon. Parents‘ prayer Dua for their children is also accepted. Then on the Day of Arafat
i-e on 9th of Zilhajj and during Ramadan as well.

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

Dua is the direct conversation with Allah, our Creator, the Omniscient and the Almighty.
This act of doing Dua in itself is of exceptional importance. It is the most liberating,
stimulating and transformative conversation that a person can ever have with his Lord.
When a believer raises his hands before Allah and ask for all His help, mercy and
forgiveness Allah listens to us and fulfills our desires. When a believer opens his heart
to God and asks for His mercy and bounty, there are no barriers between them. Allah
says in the Qur‘an, ―And your Lord says, Call upon Me, I will answer your prayer.
(40:60)

Q (a) Describe how Muslims observe the fast of Ramadan and how this month
should be spent. [10]

Q (a) What are the benefits to individuals and the community of fasting in the
month of Ramadan? [10]

Q (a) Write about the practice of fasting in Ramadan and the moral benefits that a
Muslim gains from fasting in this month. [10]

Ramadhan is the ninth month of the Islamic lunar calendar. It begins on the last full
moon of the month and lasts 29 or 30 days, depending on the year. The Quran was first
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revealed to the Prophet Muhammad. It is a month which is venerated in the Islamic

countries, and it is distinguished from the other months by a number of characteristics
and virtues. Allaah Himself says in the Holy Quran:

“The month of Ramadan in which was revealed the Qur‟aan, a guidance for mankind
and clear proofs for the guidance and the criterion (between right and wrong). So
whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is
present at his home), he must observe Sawm (fasts) that month…”( 2:185)

Fasting during the month of Ramadan, called the sawm, is considered one of the five
pillars of Islam that shape a Muslim's life. The Arabic word for fasting means "to refrain,"
not only from food and drink but also from evil actions, thoughts, or words. The physical
fast takes place on a daily basis from sunrise to sunset. Before dawn, those observing
Ramadan will gather for a pre-fast meal called the Sehri; at dusk, the fast will be broken
with a meal called the iftar. Both meals may be communal, but the iftar is an especially
social affair when extended families gather to eat and mosques welcome the needy with
food.

Muslims take their Sehri meal before dawn. Intention (niyah) to observe the fast is made
before or after Sehri. It is directly stated in the Quran: ―eat and drink until the whiteness
of the day becomes distinct from the blackness of the night at dawn, then complete the
fast till night…‖.

Muslims celebrate Ramadan by fasting all day from sunrise until sunset. They abstain
from food, drink smoking, marital relations etc. during daylight hours and that they break
their fast at sunset. Muslims make the formal intention to fast. They try to spend the
day piously. During the fast Muslims should live their life as normal making no
concessions for lack of food or drink. While fasting Muslims are also expected to put
more effort into following the teachings of Islam by refraining from violence, anger, envy,
greed, lust, angry/sarcastic retorts, gossip, and are meant to try to get along with each
other better than normal. All obscene and irreligious stimuli are to be avoided as purity
of both thought and action is important.

Fasting is an obligatory act during the month of Ramadan. However it is not obligatory
for several groups for whom it would be excessively problematic, among them people
with a medical condition and too old. Pre-pubertal children are not required to fast
though some may choose to do so, and some small children fast for half a day to train
themselves. If puberty is delayed, fasting becomes obligatory for males and females
after a certain age. Diabetics and nursing or pregnant women are usually not expected
to fast. According to a hadith, observing the Ramadan fast is forbidden for menstruating
women.
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Other individuals for whom it is usually considered acceptable not to fast are those in
battle, and travellers who intend to spend fewer than five days away from home. If the
circumstance preventing fasting is temporary, a person is required to make up for the
missed days after the month of Ramadan is over and before the next Ramadan arrives
or one may recompense by feeding a needy person for every day missed.

If one does not fit into any category of exemption and breaks the fast out of
forgetfulness, the fast is still valid. Intentionally breaking the fast voids it, and the person
must make up for the entire day later. If one breaks the fast intentionally or through
consensual sexual intercourse, the transgressor must make up for the day by fasting for
sixty consecutive days, freeing a slave or feeding sixty people in need.

Fast must end at sunset promptly. It is broken with a date (when possible) following the
tradition of Muhammad, or with water. Many mosques provide iftar (literally: dinner)
meals after sundown for the community to come and end their day's fasting as a whole.
It is also common for such meals to take place at Muslims‘ homes.

Allaah has blessed Ramadhan with Lailat al-Qadr. Explaining the great status of this
blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also
speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him)
who said: The Messenger of Allaah (SAW) said: ―There has come to you Ramadaan, a
blessed month which Allaah has enjoined you to fast, during which the gates of heaven
are opened and the gates of Hell are closed, and the rebellious devils are chained up. In
it there is a night which is better than a thousand months, and whoever is deprived of its
goodness is indeed deprived.‖

The reason for fasting during Ramadan is to remind Muslims that all individuals are
similarly needy upon the assistance of Allah and that there are less lucky individuals
who need their assistance. Ramadan is a period of reflection when Muslims are called
upon to recharge their faith, increment their charity, and make apology. In the Quran,
the month of Ramadan was first revealed to Muhammad.

Tarawih prayers begin from the first Moon-sighted evening (start) to second Moon-
sighted evening (last day of Ramadan). This prayer is performed only during Ramadan
of the Islamic calendar, after salat of Isha (and before Witr). Tarawih prayers are prayed
in pairs of two. A break is taken after every 4 (2+2) raka„ats. It can be prayed with at
least eight raka„ats,; however, standard number of raka„ats is twenty.

Ramadan fasting ends with the ―Id-ul-Fitr‖ (Festival of the Breaking of the Fast), which
lasts for three days; of the first day of this festival, there is a meeting at the mosque for
prayer celebration & each family head gives money for alms.
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Benefits

Muslims become aware of the difficulty of the less fortunate ones in society and strive to
help them, charity is given more in this month than any other as every Muslim wants to
please their Lord as much as possible and care and concern for all in society is
heightened thus improving the moral fibre of individuals and society at large. Muslims
spend more time in ibada in this month and so feel closer to God.

Whilst fasting Muslims are conscious of keeping their minds and body clean, staying
away from gossiping, back biting and fighting etc.; Spending more time in the recitation
of the Qur‘an and remembrance of God, prayer and supplication; Being charitable and
generous, zakat is given by many Muslims in the month of Ramadan; Maintaining
cordial relations with all, reconciling differences etc.; Reflecting on their spiritual and
moral conduct.

Fasting in the month of Ramadan has several benefits both to individuals and the
community at large. When a Muslim abstains from food, drink, foul talk etc. to earn the
pleasure of God it builds his moral character and he learns selfrestraint and self-control
which is an individual benefit but also impacts upon the community, e.g. if a man was to
lose his temper and in a state of anger was going to abuse or hit someone on the street
they will, having learnt self-control whilst fasting be able to control their anger and not hit
out leading to a more peaceful society. When Muslims fast and experience hunger they
realise the sufferings of the poor and feel sympathy for them which not only makes them
kinder people but earns them the pleasure of God and when they try to help the needy it
improves social relations between them which in turn will have a positive impact on the
community. Fasting brings a man closer to his creator and makes him grateful for his
daily sustenance thus less arrogant and more humble which will lead him/her to help
those less fortunate. There are economic benefits as well. People spend more
generously on the poor to seek Allah‘s pleasure so they have money to spend which is
good for the economy etc.

(b) Are ‘Id al-Fitr and ‘Id al-Adha more than just religious celebrations? Give
reasons for your answer. [4]

There are two Eids celebrated in Islam and both follow major acts of worship. The first
is Eid al-Fitr which follows Ramadan and the second is Eid al-Adha which follows the
Hajj. Both Eids are religious celebrations but that their significance is that they mark the
end of two important events in the Islamic calendar i.e. end of the month of fasting,
Ramadan and the completion of the annual pilgrimage, hajj. The two Eids help unify the
umma. They raise care and brotherhood in the community and remind Muslims of the

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spirit of sacrifice that they need to make in order to please their Lord, it brings to their
minds the sacrifice of Ibrahim and makes them realise that no sacrifice is too big in the
way of Allah. People go in the morning to pray the special Eid prayer where they meet a
lot of unknown people and after the Eid prayer they hug one another. They also help the
poor.

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

The purpose of fasting is to develop the quality of righteousness (taqwa) by refraining

from sinful deeds and training ourselves to control our desires by strengthening our
spiritual powers. Fasting is meant to allow Muslims to seek nearness and to look for
forgiveness from God, to express their gratitude to and dependence on him, atone for
their past sins, God has made fasting obligatory on Muslims in Ramadan. Fasting in
Ramadan teaches Muslim‘s sincerity and discipline, creates unity and brotherhood and
brings a Muslim closer to God. During the month, Muslims the world over are called
upon to renew their spiritual commitment through daily fasting, prayer, and acts of
charity. But Ramadan is much more than abstaining from food and drink. It is a time
to purify the soul, refocus attention on God, and practice self-discipline and self-
sacrifice.

Q (a) Outline the features of the Ramadan fast, and identify which Muslims are
exempted from fasting during this month. [10]
Q (a) Write about the practice of fasting in Ramadan and the moral benefits that a
Muslim gains from fasting in this month. [10]
(b) What advantages does fast of Ramadan bring to the Muslim community? [4]

According to The Holy Quran and the Prophetic traditional teachings Saum has a
unique moral, spiritual and social characteristic. Saum literally means ―Abstinence‖ But
in the jurisprudential contacts, it means (Total self-restraint from all sexual and food
desires from dawn to sunset with the intention of Ibadan). This includes all kinds or
related to food like cigarettes and anything relate to sexual intercourses, before the
break of the dawn till sunset, during the entire month of Ramadan.

Fasting is one of Islamic pillars and compulsory for all Muslims, except for children
below the age of puberty, the very old, the permanently sick, and so on. It also may be
temporarily exempted for some excuses like pregnancy, lactation, menstruation, blood
of childbirth, illness, and journey. All of them are allowed to postpone their fasting until
the end of their excuses.

It is important to note that Fasting in Arabic is called, "Saum‖. Fasting in the month of
Ramadan (the 9th month of the Islamic lunar calendar) is one of the Five Pillars upon
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which the "house" of Islam is built. During this month, every able-bodied Muslim, is
required to fast, every day from dawn until dusk.

Fasting in Ramadan develops in a person the real spirit of social belonging, of unity and
brotherhood, and of equality before God. This spirit is the natural product of the fact that
when people fast they feel that they are joining the whole Muslim society (which makes
up more than one fifth of world's population) in observing the same duty, in the same
manner, at the same time, for the same motives, and for the same end. No other
religion can say that there has been at any period of history anything comparable to this
powerful institution of Islam like Fasting in the month of Ramadan.

Fasting is an institution for the improvement of moral and spiritual character of human
being. The purpose of the fast is to help develop self-restraint, self-purification, God-
consciousness, compassion, the spirit of caring and sharing, the love of humanity and
the love of God. Fasting is a universal custom and is advocated by all the religions of
the world, with more restrictions in some than in others. The Islamic Fast, as opposed to
mere starvation or self-denial, is an act of worship and obedience to God, thanksgiving,
forgiveness, spiritual training, and self-examination.

Ramadan gives us a break and provides us with a rare opportunity to think about our
own selves, our future, and our families. It is a time to give our selves a mental break
and to temporarily forget about the hundreds of worries and stresses we are constantly
bombarded with. In hectic times, such as ours, and in places like the West, this valuable
time to think about our lives, on individual basis, is a luxury and is desperately needed!
It is a unique month of self-analysis, and of taking stock of one's moral and spiritual
'assets and liabilities'.

Fasting inculcates in us patience, unselfishness, and gratitude. When we fast we feel

the pains of deprivation and hunger, and learn how to endure it patiently. The meaning
of this powerful experience in a social and humanitarian context is that we are much
quicker than anybody else in sympathizing with the oppressed and needy around the
world, and responding to their needs. "It is the month to visit the poor, the sick, and the
needy to share their sorrows. It is the month where the food, sustenance and the
earnings of a believing Muslim increases and they are blessed," says the Final Prophet
of God, Muhammad (SAW), a man who was known for his noble humanitarian causes,
for social justice, and for being the first to respond to other's needs, despite the fact that
he himself lived a very simple and humble life. It is only during such a trying time as
Ramadan that we can reflect on the condition of those in this world who may not be as
fortunate as us.

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Fasting has numerous, scientifically proven, benefits for our physical health and mental
well-being. The time, length and nature of the Islamic Fast all contribute to its overall
positive effect. One of the medical benefits is a much-needed rest to the digestive
system. The reduced food intake during the day allows the body to concentrate on
getting rid of harmful dietary toxins accumulated as natural by-products of food
digestion throughout the year. The length of the Islamic Fast itself (around 12-14 hours)
is in sync with the 'transit time' of food from the mouth to the colon of the large intestine,
ensuring that no stimulus reaches the stomach or digestive system while it remains in
homeostasis. Therefore, for the vast majority of healthy individuals fasting poses no
medical risks but in fact provides many health benefits, such as: an increase in serum
Magnesium, essential for cardio-vascular health and prevention of heart complications;
improvement in the quality and depth of sleep; improvement in memory and slower skin
aging over time; increased production of growth hormone, etc. Also, as a general note,
it has been observed that underfed animals live longer than their heavily fed
counterparts and suffer fewer illnesses during their lives.

The month of Ramadan is a month of intense moral training. Since we know that
Fasting is a special duty prescribed by God, we learn that any sins may spoil our record
of fasting with God, so we go through great lengths making sure we are on our best
behavior. Many people who experience fasting in this month, feel the impact that this
intense training has on their habits, and realize the power of this transformative tool
designed to make us better human beings- the ultimate goal of any spiritual exercise.
The entire Ramadan atmosphere provides the driving force for this positive change.

Q (a) Alms-giving (zakat) is an act of worship which benefits the community of

Muslims. Write in detail its whole procedure. [10]

Zakat (Poor Due) is a form of alms-giving treated in Islam as a religious obligation,

which, according to Quranic ranking, is next after prayer (salat) in importance.

As one of the Five Pillars of Islam, zakat is a religious duty for all Muslims who meet the
necessary criteria of wealth.

We as a Muslim believe that if we give to poor or needy people from our income and
wealth then we will become trustworthy to Almighty Allah. As Allah (SWT) mentioned in
Holy Quran: “Those who establish the prayer (Salah) and give the charity (Zakat) these
are the ones who will prosper” (Quran, 31:4-5). The Prophet (SAW) said: “Allah has
made Zakat obligatory simply to purify your remaining wealth.” By fulfilling this
obligation, Muslims purify their remaining wealth, as well as ensure both financial and
spiritual growth.

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The Quran discusses charity in many verses, some of which relate to zakat specially
Zakat is found in the early Medinan surahs and described as obligatory for Muslims. It is
given for the sake of salvation. Muslims believe those who give zakat can expect reward
from God in the afterlife, while neglecting to give zakat can result in damnation. Zakat is
considered part of the covenant between God and a Muslim.

―and giveth his wealth, for love of Him, to kinsfolk and to orphans and the needy and the
wayfarer and to those who ask, and to set slaves free; and observeth proper worship
and payeth the poor due. And those who keep their treaty when they make one, and the
patient in tribulation and adversity and time of stress. Such are they who are sincere.
Such are the God fearing‖.(2:177)

The hadiths admonish those who do not give the zakat. According to the hadith, refusal
to pay is a sign of hypocrisy, and God will not accept the prayers of such people.
Ahadith also describe God's punishment for those who refuse or fail to pay zakat. On
the day of Judgment, those who did not give the zakat will be held accountable and
punished.

The amount of zakat to be paid by an individual depends on the amount of money and
the type of assets the individual possesses. The Quran does not provide specific
guidelines on which types of wealth are taxable under the zakat, nor does it specify
percentages to be given. But the customary practice is that the amount of zakat paid on
capital assets (e.g. money) is 2.5% (1/40). Zakat is additionally payable on agricultural
goods, precious metals (Gold and Silver), minerals, and livestock at a rate varying
between 2.5% and 20% (1/5), depending on the type of goods.

Zakat is compulsory on a Muslim upon the following conditions:

1. The wealth he possesses goes beyond a certain amount called the ‗nisab‘.
2. The wealth he possesses has been held beyond one haul which is equivalent to
a period of one Islamic calendar year (354 days).

Distribution
According to the Quran's Surah At-Tauba, there are eight categories of people who
qualify to benefit from zakat funds. These are:

1. Those living without means of livelihood (Al-Fuqara'), the poor

2. Those who cannot meet their basic needs (Al-Masakeen), the needy
3. To zakat collectors (Al-Amileeyn 'Aliha)
4. To persuade those sympathetic to or expected to convert to Islam (Al-Mu'allafatu
Qulūbuhum), recent converts to Islam, and potential allies in the cause of Islam

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5. To free from slavery or bondage (Fir-Riqab), slaves of Muslims who have or

intend to free from their master by means of a kitabah contract
6. Those who have suffered huge debts while attempting to satisfy their basic
needs (Al-Gharimeen), debtors who in pursuit of a worthy goal suffered a debt
7. Those fighting for a religious cause or a cause of God (Fee Sabeelillah), or for
Jihad in the way of Allah by means of pen, word, or sword, or for Islamic warriors
who fight against the unbelievers but are not salaried soldiers.

8. Wayfarers, stranded travellers (Ibnu Al-Sabeel), travellers who are traveling with
a worthy goal but cannot reach their destination without financial assistance

There are five principles that should be followed when giving the zakat:

1. The giver must declare to God his intention to give the zakat.
2. The zakat must be paid on the day that it is due.
3. After the offering, the payer must not exaggerate on spending his money more
than usual means.
4. Payment must be in kind. This means if one is wealthy then he or she needs to
pay a portion of their income. If a person does not have much money, then they
should compensate for it in different ways, such as good deeds and good
behavior toward others.
5. The zakat must be distributed in the community from which it was taken.

Q (a) Alms-giving (zakat) is an act of worship which benefits the community of

Muslims. Write in detail about its benefits to the giver, the receiver and to society
as a whole. [10]

Zakat is essentially a kind of transfer payment that a Muslim gives to poor people.
Through paying Zakat, Muslims purify and clean their wealth. This wealth is used by the
community for reducing poverty levels and improving quality of life. Zakat is paying an
alms (or charity) to benefit the poor and the needy people for the sake of Almighty Allah.
The meaning of the word ―Zakat‖, is both ‗purification‘ and ‗growth‘. Muslims are
required to give at least 2.5 percent of their annual capital to the poor, either directly or
through Muslim charitable organizations. Giving to the poor is intended to achieve a
generous lifestyle and a sense of caring for the Muslim community, especially those
lacking physical and financial means.

Zakat purifies one‘s heart from greediness, selfishness, and arrogance. It makes people
be sympathetic and compassionate towards needy and poor. It reminds blessings of
Allah and encourages to be grateful to Almighty Allah. Zakat reduce poverty from
society and balance the gap between different socio-economic classes and groups.
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Whenever Zakat is rewarded to poor people, various goods are bought by these people.
In effect, this increases the overall demand for these products in the industries. The
manufacturers have to meet the growing need of goods and services through increasing
their overall production volume.

Zakat increases income level because of the circulation of money and other resources
within the local economy. Generally, it acts like an unemployment benefit package. This
is because it is largely given to underprivileged individuals to help them cope with their
harsh financial conditions. With the money received from Zakat, poor people can
engage in business and thus make lots of profit. Furthermore, Zakat increases
production needs and thus creates employment opportunities in industries. Unemployed
individuals can apply for such positions and thus lower the rates of unemployed people
in the country.

Zakat not only raises the living standards of individuals who are unable to fend for
themselves, but it also ensures that these people can live comfy lives. Through
circulating wealth around the community, Zakat assists in preventing the likelihood of
recession. Since Zakat is handed out by rich people to the underprivileged population, it
assists to lower the rising wealth inequality. In effect, the gap between poor and rich
individuals is reduced significantly. Finally, Zakat also reduces crimes as people do not
have to steal to survive.

(b) How do you think observing the Pillar of giving alms (zakah) benefits the
giver? [4]

Several different categories of charity are defined in Islam, the two most important being
zakat (obligatory charity) and sadaqa (voluntary charity). Zakat is a specific,
standardized percentage of one‘s extra wealth (over and above the necessities of life)
that must be given to the poor and those in need. Zakat purifies one‘s heart from
greediness, selfishness, and arrogance. It makes the people be sympathetic and
compassionate towards needy and poor. It reminds them the blessings of Allah and
encourages to be grateful to Almighty Allah and reduces poverty from society and
balance the gap between different socio-economic classes and groups. Payment of
zakah purifies the heart of the giver of love of wealth and greed and creates good will. It
compensates the sins of a person etc. This way giver of Zakat gets all these fruit while
taker of it nothing.

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(b) Briefly reflect upon the importance of any one of the remaining three Pillars in
the life of a Muslim. [4]

Zakat Purifies one‘s heart from greediness, selfishness, and arrogance. It makes
people be sympathetic and compassionate towards needy and poor. It reminds
blessings of Allah and encourage to be grateful to Almighty Allah. It reduce poverty from
society and balance the gap between different socio-economic classes and groups.
Zakat is a bond between members of society, one wherein collective harmony is
dependent on individual harmony. For zakat explicitly creates a virtuous setting that
eliminates various social problems by establishing a harmonious atmosphere for both
the rich and the poor. Zakat reduces, or eliminates social conflicts, strengthens the
growth of the middle class, and obviates all of the greatest social diseases pertaining to
financial issues, especially interest and money-hoarding.

Q (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]

Q (a) Write a detailed account of the following:

● ihram;
● tawaf ; and
● sa’i

Ihram

Ihram is one of the Obligations of Hajj. It is a sacred state which a Muslims must enter
in order to perform the major pilgrimage (Ḥajj) or the minor pilgrimage (ʿUmrah). A
pilgrim must enter into this state before crossing the pilgrimage boundary, known as
Meeqat, by performing the cleansing rituals and wearing the prescribed clothing. 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
constitute their ihram. Before putting on 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. A man in the state of ihram must
not tie any knots or wear any stitched items. Sandals and flip flops must not be stitched
either and should allow the ankle and back of foot to be exposed. Whilst in the state of
ihram, a Muslim must not use any scents on the body or on the robes. If Ihram has been
fouled by najas (dirty) material or has been wiped, rubbed or touched by scented liquids
(intentionally), then a new iḥram clothing must be worn, or the Umrah or Hajj will be

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invalid. During ihram, women must have their faces uncovered; they are forbidden to
wear the Burqa or Naqab. However, the Hijab or Dupatta is obligatory.

Aside from being as clean (purified) as they are for prayer, male Muslims are expected
to refrain from cutting their nails, and trimming their hair and beards. They must also not
wear any scent, including spray. Muslims wait to shave their heads until after they have
finished Umrah or Hajj, as this is a requirement to leave the state of ihram. Female
Muslims are also expected to be clean. During the pilgrimage, sexual activity, smoking
and swearing are also forbidden.

Other forbidden activities include killing animals, using profane language, quarrelling or
fighting, and taking oaths, in addition to any other regularly prohibited acts. Males
should also refrain from looking at women. Women must exercise strict modesty in their
appearance and should not apply make-up, perfume or any other cosmetics.

Also, Muslims are not allowed to use scented soap. Unscented soap is available for
pilgrims during hajj. All flirtatious, arrogant and rude thoughts are to be put aside, as
well as day-to-day life. Muslims must forget about studies, business and relationships,
and focus on God. After shaving of head. Muslims put off Ihram.

Tawaf:

Tawaf is one of the Obligations of Hajj. It means going around the Ka‘ba anti clockwise
seven times. The circle begins from the Black Stone (al-Ḥajar al-'Aswad) on the corner
of the Kaaba. It starts from the Hajr al Aswad, During tawaf a pilgrim walks keeping the
Ka‘ba to his/her left. He is required to be engaged in the dhikr of God, to recite the third
kalima is recommended. If possible, Muslims are to kiss or touch it, but this is often not
possible because of the large crowds, so it is acceptable for them to simply point or hold
up their hand to the Stone on each circuit. They are also to recite the Takbir prayer
(Bismillah Allahu Akbar) each time they approach. For men, it is recommended to do
the first three circuits in a hurried pace, followed by four rounds of a more unhurried
pace. At the end of the circling, Muslims go to the Station of Ibrahim to pray two rak'ahs
of nafl prayer, and then drink water from the sacred Well of Zamzam, before proceeding
to the next ritual of the Hajj, the Sa'yee.

Types of Tawaf:

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:

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Tawaf-e-Qudoom: is the tawaf of arrival for hajj. It is performed on entering the sacred
mosque.

Tawaf-e-Ziara (Tawaf Ifadah) is an obligatory act of pilgrimage and if it is not performed

the pilgrimage becomes void. It takes place after the first stoning of the jamarat and it is
permissible to perform it from 10th and 12th Zil Hajj.
Tawaf-e-Wida (the farewell tawaf), this tawaf is wajib and is performed before the
pilgrims depart for their homes. It is done after completing the actions of hajj and when
one has decided to leave Mecca. It is obligatory for all pilgrims except women who are
menstruating or bleeding following childbirth, and the one who fails to do it must
sacrifice an animal of the type that is valid as an udhiyah.

Tawaf-e-Nafla It is not required during annual pilgrimage but is however performed by

pilgrims to gain extra rewards.

Conditions:

Each of these tawafs must include seven circuits, men are encouraged to perform the
first three circuits at a hurried pace, followed by the remaining four at a slower pace.
Each time they reach the Black Stone, they should kiss it if possible or raise their hands
in salutation saying Allahu Akbar. After which the pilgrim offers two rak‟ah behind
Maqaam Ibrahim, if possible; if the pilgrim cannot do that then he/she may offer the
prayer in any other part of the mosque. Pilgrims should before starting their tawaf make
intention (niyyat) and be in the state of wudu. According to some scholars wudu is fard
(compulsory) and it is mustahab (recommended) according to other scholars. If you
perform wudu then there is no difference of opinion.

Except for the specific supplication between the last stretch of each tawaf of the Ka‘ba,
i.e. between ‗Rukne Yamani‟ and ‗Hajar Aswad‟, there are no specific or particular duas
which one needs to recite during the tawaf. It is sunna to recite this supplication during
the last stretch of each tawaf:

Sura Baqarah 2:201 – ‗O our Lord, give us the good in the world, and give us the good
in the Hereafter, and save us from the torment of the Hell Fire‘. In nutshell Ṭawaf
demonstrates the unity of the believers in the worship of the One God, as they move in
harmony together around the Kaabah, while supplicating to God.

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sa'ee:

Tawaf is followed by sa'ee which starts from Safa and ends at Marwa. Safa to Marwa is
one round and Marwa to Safa the second. Sa'ee means "seeking" or "ritual walking". In
practical terms, it means walking back and forth seven times between the hills of Safa
and Marwah which are to the south and north of the Ka'bah, respectively. Originally, this
was done outdoors, but today, the entire path is enclosed in a long gallery. During each
round the pilgrimages run the distance between the two green pillars following the
practise of the Prophet (SAW). Dhikr of God should be continued during the seven
rounds. Before the start of Sa‟i intention to perform it is made. Sa‟i is performed reminds
us the history when Hazrat Hajar ran seven times between Safa and Marwah in search
of water for her son Ismail (AS).

The rite of Sa‘ee commemorates the actions of Hazrat Hajara, (the wife of Hazrat
Ibrahim) who walked between the hills of Safa and Marwa seven times in search for
water for her son Ismail. Tradition states that Ibrahim was living with his wife named
Sarah and her slave girl Hajara in Palestine. Hajara was the daughter of the King and a
descendant of the Prophet Salih. After her father was killed by the Egyptian Pharaoh,
she was taken into slavery and later given to Sarah. As the years passed and as she
grew older, Sarah remained childless so she suggested to her husband that she should
have a child with her slave girl Hajara. Not long thereafter, as a result of their union,
Hajar gave birth to a son, Ismail who was to become the father of the Arabs and the
forefather of the blessed Prophet (SAW). In response to a divine revelation soon after
Hajara had given birth, Ibrahim brought her and Ismail to Makkah (then known as
Bakkah) and left them under a tree with a water skin and few provisions. Initially, Hajara
was reluctant at being left alone in the desert but after she learnt that it was a divine
instruction, she became satisfied and put her trust in Allah.

After a while, the water in the water-skin ran out and Hajara, who was still nursing
Ismail, could no longer produce milk. As a result of the thirst, Ismail was close to death
before Hajara desperately started looking for water in the desert. In her desperation,
she climbed the hills of Safa and Marwa to get a better view of the area and to seek out
any passing desert travellers, before running between them seven times. After returning
to check the state of her son, she heard a voice which turned out to be that of the angel
Jibril S, who was scratching the ground with his heel (or with his wing, according to
other narrations), bringing forth water. Hajara immediately started drinking from this
spring and was able to feed her son thereafter, saving his life. She later dug a well
around the spring, which came to be known as the well of Zamzam.

Sa‘ee symbolises the ongoing struggle that we encounter throughout our lives, as
Hazrat Hajara had experienced. However, through her unwavering Tawakkul (reliance
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on God), her supplications were answered and her needs were met. For the pilgrim,
Sa‘ee is a time for meditation and reflection on one‘s presence in the physical world.

(b) What is the significance of the Black Stone (Hajr al Aswad) to Muslims? (4)

The Black Stone is a rock set into the eastern corner (called al-Rukn al-Yamani ) of the
Kaabah. It is revered by Muslims. The stone was venerated at the Kaaba in pre-Islamic
pagan times. According to Islamic tradition, an angel brought the stone to Hazrat
Ibrahim when he was building the Ka‘bah. Throughout history because of natural
disasters the Ka‘ba has been destroyed and rebuilt many times but the Hajr al Aswad
has always remained as a reminder of the origin of the Ka‘ba. It is significant because it
is the only part remaining from the original structure that was built by Ibrahim. Kissing it
a Muslim is following the Sunna of the Prophet Muhammad (SAW).

(b) Why in your opinion is it desirable that the pilgrims should visit Madinah after
the performance of hajj or umra? [4]

Madinah is a sacred city and is significant in the history of Islam as Islam flourished and
spread from here. Madinah became the new home for the Muslim community and there
the first Muslim society was established. Medina was not a very clean place back then,
and was called Yathrib, which literally means filth or impure. One of the first acts of the
Prophet (SAW) after arriving was to go and clean up the town, removing the garbage
etc. Soon after the city was renamed to Madinah Al-Nabi or City of the Prophet, and at
some point later was shortened to Madinah. The city is also referred to as Al-Madeenah
al-Munawwarah, the City of Light. It was the city chosen by the Prophet (SAW) to live in
even after the conquest of Makkah, or that he sanctified Madinah just as Ibrahim
sanctified Makkah. The Prophet (SAW) is buried in Madinah. A Hadith states that the
Prophet (SAW) 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.

Q (a) What acts do pilgrims (hajjis) perform on the 9th and 10th of Dhu al-Hijja
and how does the rest of the Muslim community (umma) celebrate this day? [10]

Acts of 9th of Dhu al-Hijjah (Stay at Arafat/Wuqoof e Arafat):

On 9th Dhul Hijjah a pilgrim offers Salatul Fajr at dawn when it is well lit up, then he
proceeds to Arafat from Mina after the sun has risen. It is contrary to Sunnah to proceed
to Arafat before 9th Dhul Hijjah or before the sunrise.

It is Wajib and the most important part of the Hajj. A pilgrim, who performs Wuquf in
Arafat after Zawal and before sunset, stays there till after sunset. But he who does not
reach Arafat in the day-time of the 9th Dhul Hijjah and performs Wuquf in the night
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following it, it is sufficient for him to stay even for a short while. Niyyah in Waquf is only
Mustahabb. It is not a condition. Waquf will be accomplished even without Niyyah. In
Waquf it is neither a condition nor Wajib to remain standing, it is only Mustahabb. It is
also permissible to sit or even lie down. But to lie down without excuse is Makruh. The
Khutbah of Hajj is narrated and Zuhr and Asr prayers are prayed together. The pilgrims
spend the whole day on the mountain to supplicate to Allah to forgive their sins and to
pray for personal strength in the future.

Acts of 10th of Dhu al-Hijjah:

 Going to Mina after Fajr

 Performing Rami (pelting) of Jamarah al-Aqaba (the big pillar)
 Performing Hady (animal sacrifice)
 Performing Halq / Taqsir (get your hair shaved or trimmed)
 Proceeding to Makkah
 Performing Tawaf al-Ziyarah
 Performing Sa‘ee

The 10th of Dhu al-Hijja is known as Yaumun Nahr (the Day of Sacrifice) on account of
the large amount of animals that are slaughtered as sacrifices. This is Eid day, although
pilgrims don‘t celebrate Eid celebrations as would normally be the case back home.

Going to Mina after Fajr and Rituals at Mina

While coming back to Mina on the 10th of Dhul Hijjah, piilgrims partake in these rituals
in the following sequence:

1. Rami (pelting) of Jamarah al-Aqaba (the big pillar).

2. Hady (sacrificing an animal) – this is only obligatory (Wajib) for those pilgrims
performing Hajj al-Tamattu and Hajj al-Qiran. For those performing Hajj al-Ifrad,
Hady is recommended.
3. Halq / Taqsir (cutting the hair).
4. Tawaf al-Ziyarah.

There is flexibility in terms of the timeframe in which each of these rituals must be
performed. They can all be performed on the 10th if you wish or can be performed any
time after sunrise on the 10th and before sunset on the 12th. However, it is necessary to
perform them in the correct order. If the ritual is performed outside the fixed timeframe
or the aforementioned rituals are performed in the incorrect order, a penalty will be due.

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Rami of Jamarah al-Aqaba

On the 10th of Dhul Hijjah, only Jamarah al-Aqaba (the big pillar) will be pelted. We must
not pelt the small and medium pillars on this occasion, although if they are pelted
mistakenly, a penalty will not be due. The pillars are clearly marked with signposts in
both English and Arabic, so make sure you identify the big pillar before we pelt.

Jamarah al-Aqaba (the big pillar) is the one located closest to Makkah, Jamarat al-Ula
(the small pillar) is located near Masjid al-Khayf in Mina and Jamarat al-Wusta (the
medium pillar) is located between the big and small pillars.

Pelting can be performed between the time of Fajr Salah on 10th. Pelting must be
completed within the allotted timeframe; otherwise a penalty will be due.

Hady (Slaughtering Animal)

Hady is the Wajib (obligatory) sacrifice performed on the Day of Nahr. It can be carried
out after performing Rami of the Jamarah al-Aqaba (the big pillar) up until sunset on the
12th of Dhul Hijjah. If it is carried out before or after this timeframe, a penalty will be
necessary. It must be performed before cutting your hair and leaving the state of Ihram.
The sacrifice can be carried out anywhere in Mina, Muzdalifah or Makkah. There are a
number of modern slaughterhouses next to the Europa Camps in Mina as well as in
Muzdalifah. It is a Sunnah to perform your sacrifice in Mina, although it is completely
acceptable to have it done in Muzdalifah and Makkah.

Halq / Taqsir

After we have received confirmation of the animal sacrifice being carried out, we
proceed to have our hair shaved (Halq) or trimmed but women pilgrim only do Taqsir.
However the hair must be cut before sunset on the 12th of Dhul Hijjah. If it is delayed
beyond this point, a penalty will be due. The hair may be cut in Makkah, Mina or
Muzdalifah although it is Sunnah to have the hair cut in Mina. But cutting the hair
outside the boundary of the Haram will result in a penalty. Once the hair has been cut,
all restrictions of Ihram will be lifted with the exception of marital relations between
husband and wife. This final restriction is only removed once Tawaf al-Ziyarah has been
performed in Makkah.

Tawaf al-Ziyarah

After having our hair cut, we will proceed to Makkah where we will perform Tawaf al-
Ziyarah (also known as Tawaf al-Ifadah). Tawaf al-Ziyarah is one of the two pillars of
Hajj (the other being Wuquf at Arafat) and its omission would render the Hajj invalid. It
should be performed after Fajr on the 10th and before sunset on the 12th of Dhul Hijjah,
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although performing it on the 10th is advisable. If for any reason it can‘t be performed
until after the 12th, its performance will still be necessary although a penalty will also be
due as compensation. Women in a state of major impurity must delay performing Tawaf
al-Ziyarah until they are clean. They won‘t, however, be liable for a penalty if the Tawaf
is delayed until after its fixed time for this reason. If a person is forced to return home
without having performed Tawaf al-Ziyarah, marital relations will remain prohibited until
that person returns to Makkah and performs the Tawaf. It is a Sunnah to perform Tawaf
al-Ziyarah after Halq or Taqsir. Although it‘s acceptable to perform Tawaf al-Ziyarah
before Halq or Taqsir, the restrictions of Ihram won‘t be lifted until the hair has been cut.
Prior to performing Tawaf al-Ziyarah, it a Sunnah to perform Ghusl (shower). If have
had our hair cut and left the state of Ihram, we may use scented products while taking a
shower. If we haven‘t had your hair cut and are still in the state of Ihram, we should be
careful not to use any products that violate the restrictions of Ihram.

Sa’ee:

Tawaf is followed by sa'ee which starts from Safa and ends at Marwa. Safa to Marwa is
one round and Marwa to Safa the second. Sa'ee means "seeking" or "ritual walking". In
practical terms, it means walking back and forth seven times between the hills of Safa
and Marwah which are to the south and north of the Ka'bah, respectively. Originally, this
was done outdoors, but today, the entire path is enclosed in a long gallery. During each
round the pilgrimages run the distance between the two green pillars following the
practise of the Prophet (SAW). Dhikr of God should be continued during the seven
rounds. Before the start of Sa‟ee intention to perform it is made. Sa‟i is performed
reminds us the history when Hazrat Hajar ran seven times between Safa and Marwah in
search of water for her son Ismail (AS).

Eid al-Adha:

On the 10th of Dhu al-Hijjah, rest of the Muslims all over the world celebrate Eid al-Adha
(Feast of the) or Eid Qurban (Festival of the Sacrifice) is the second of two Islamic
days (the other being Eid al-Fitr). It is celebrated in the honour of the willingness of
Ibrahim (Abraham) to sacrifice his son as an act of obedience to God's command. But,
before Abraham could sacrifice his son, God provided a goat to sacrifice instead. In
commemoration of this event, an animal is sacrificed ritually and divided into three
parts. One share is given to the poor and needy, another is kept for home, and the third
is given to relatives.

Eid al-Adha prayer is performed any time after the sun completely rises up on the 10th
of Dhu al-Hijjah. Muslims offer Eid prayers in congregation. It consists of two rakats
(units) with six extra takbirs in the first Raka'ah and five Takbirs in the second Raka'ah.

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The salat (prayer) is then followed by the khutbah, or sermon, by the Imam.
Participation of women in the prayer congregation varies from community to community.

At the conclusion of the prayers and sermon, Muslims embrace and exchange greetings
with one another (Eid Mubarak), give gifts and visit one another. Many Muslims also
take this opportunity to invite their non-Muslim friends, neighbours, co-workers and
classmates to their Eid festivities to better acquaint them about Islam and Muslim
culture.

(b) What in your opinion are Muslims reminding themselves of when they
celebrate Eid al-Adha? [4]

Eid al-Adha recalls the story of how God commanded Ibrahim to sacrifice his son Ismail
as a test of faith. The story, as narrated in the Quran, describes Satan‘s attempt to
tempt Ibrahim so he would disobey God‘s command. Ibrahim, however, remains
unmoved and informs Ismail, who is willing to be sacrificed. But, just as Ibrahim
attempts to slaughter his son, God intervenes and a ram is sacrificed in place of Ismail.
This story has established the ideal of sacrifice in Islam and continues to be
commemorated each year. During Eid al-Adha, Muslims slaughter an animal to
remember Ibrahim‘s sacrifice and remind themselves of the need to submit to the will of
God. 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. This Eid reminds them 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.

Q (a) How do Muslim individuals and the Muslim community benefit from the
annual pilgrimage (hajj)? [10]

Among the varieties of worship are the various pillars of Islam. Some of them are purely
physical, requiring effort and movement of the body, as in the case of prayer; some of
them are physical but require refraining from things that are liked, as in the case of
fasting; some of them are purely financial, as in the case of zakaah; and some of them
are both physical and financial, as in the case of Hajj.

Hajj combines both physical and financial expenditure. Because it involves travel and
more effort than other kinds of worship, Allah has only enjoined it once in a lifetime, and
has stipulated that one must be able to do it. Being able to do it is a condition of an

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action being obligatory in this case and in others, but this condition of being able to do it
is emphasized more in the case of Hajj more than in other cases.

Hajj is undertaking one of the pillars of Islam without which it is not complete. This is
indicative of its importance and shows that Allah loves it. Hajj is a kind of jihad for the
sake of Allah; hence Allah mentions it after the verses of jihad. And it is proven in al-
Saheeh that the Prophet (SAW) said to ‗Aa‘ishah (RA) when she asked him whether
jihad is obligatory for women, ―Yes, for them there is a jihad in which there is no fighting,
Hajj and ‗Umrah.‖

There is an immense reward for the one who does it in the prescribed manner. It is
narrated in a saheeh report that the Prophet (SAW) said: “An accepted pilgrimage
brings no less a reward than Paradise.” And he said: “Whoever performs Hajj and does
not commit any obscenity or commit any evil will go back (free of) sin as on the day his
mother bore him”.

Hajj is the 5th pillar of Islam and compulsory for all Muslims who are physically and
financially able to perform it. Hajj is a form of ibadah which covers all aspects of human
life. In its performance a Muslim sacrifices his wealth, his time as well as his physical
and mental energies. So for the individual it is an incomparable experience, one in
which the pilgrim is showing his/her obedience to the almighty and confirming His unity
and fulfilling a pillar of their faith.

On a community level it demonstrates equality and promotes brotherhood. As trade is

allowed in pilgrimage it helps the economy to flourish which in turn is good for the
community. People from all occupations come together and have the opportunity to
discuss their economic problems and find mutually beneficial solutions to them.
Problems facing the Muslim world could be discussed and alliances can be formed
amongst say visiting leaders of the Muslim world when they come on the annual
pilgrimage and help solve the difficulties faced by the ummah in different parts of the
Muslim world.

During Hajj, Muslims from all parts of the world come together and show their love for
one another and get to know one another. That is also accompanied by
encouragements, guiding towards truth and encouraging people to adhere to it. The
Muslims demonstrate unity in time, place, actions and appearance. All of them stand in
the different locations of Hajj at the same time, doing the same actions, wearing the
same clothes with humbleness before Allah, may He be glorified and exalted.

The season of Hajj brings a great deal of good in both spiritual and worldly terms, as the
Muslims may benefit by coming together, learning from one another and doing
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business. Hence Allah says: “That they may witness things that are of benefit to them”
[22:28]. This includes both spiritual and worldly benefits. Both obligations demonstrate
respect for the rituals prescribed by Allah, and eating from the meat and giving some in
charity to the poor.

(b) How does the talbiya sum up the relationship between the pilgrim (hajji) and
God? [4]

In Hajj there is time when a Muslim rises above all ordinary relationships, puts on the
simplest clothes of a homeless and goes forth reciting:

Here I am O Lord; here I am!

Here I am, You Who has no partners, here I am!

Verily, to You (alone) belongs all prayer,

And Yours is the Bounty, Yours the Sovereignty;

You who has no partners!

In every line of the talbiya, God‘s oneness and His supremacy is being reaffirmed by the
pilgrims repeatedly and their pledge of obedience to Him is being promised. The talbiya
sums up the relationship between the pilgrim and God comprehensively and beautifully,
that there is no God but Allah and that He has no partners and He is the only sovereign
and all power lies with Him and that the pilgrims are His obedient servants.

Reciting Talbiyah soul of a pilgrim reaches out to its Creator at His Command, asking
for His forgiveness and His bounty. The veils between the creator and His creation are
lifted. It is the occasion when man and Allah reach out for each other, the one in
supplication, humility and prayer, the other in Benevolence, Compassion and Mercy.

Q (a) Write about how the pillars of Islam help Muslims to improve their
communal relationships and social responsibilities. [10]

Every religion has its foundation on which people live their lives. Just like religion, Islam
has five pillars which are the foundation of Muslims life and they are required to follow
them with utmost devotion, love, and obedience. If the believer wants to establish a
strong and stable relationship with his/her Lord then must observe these five pillars and
implement them in life for the sake of Almighty Allah. The five pillars are also considered
the important acts of worship that develop the Muslim character and strengthen Islam.

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Muslims are commanded by Allah Almighty to carry out these duties and to follow the
Sunnah of Prophet Muhammad (SAW) in the manner He (SAW) performed His duties.

The Islamic faith, which includes more than one billion adherents around the world,
centers around five pillars which guide the lives and practices of its followers. These
pillars serve varying purposes, helping Muslims connect with one another and with Allah
on a daily basis while keeping religion the central focus of their lives.

The Pillars are important acts of worship that develop the Muslim character and
strengthen Islam. Muslims are commanded by Allah to carry out these duties and to
follow the example of the Prophet (salallaahu alaihi wassallam) in the manner they
perform these duties. These pillars remind the Muslims about the purpose of their life
which is to worship Allaah alone by following the teachings of His Messenger. When
they declare their faith, they are united with other Muslims as everyone tries to fulfill this
purpose and feel closer to Allaah. They remind Muslims of their duty to Allaah, in
worshipping Him throughout their lives, and that all Muslims are equal in front of Allaah.
The prayer brings Muslims together and makes them feel Allaah is watching them at all
times. It stops them from making everyday life more important than serving Allaah. This
is because ordinary life stops for prayer. The pillar of Salah, which requires Muslims to
perform five daily prayers at specific times, serves more than one purpose. First, it
connects Muslims across the globe with one another as they all face Makkah to perform
the same prayers at the same times complete with specific words and movements.
Praying five times a day is also important because it is a commandment of Allah, and
Muslims believe that worshipping him earns them rewards

Then the pillar of Zakaah reminds richer Muslims of their duty to the poor and
strengthens the feelings of brotherhood among Muslims. It also stops wealthy Muslims
from making money more important than Allaah. Zakat is a charitable tax, used to help
the poor and is believed to "purify, increase and bless the remainder of one's wealth,"
according to Islamic Relief Worldwide. To calculate Zakat, which consists of 2.5 percent
of one's net worth, various things are taken into consideration, including savings and the
value of property. Paying Zakat is another part of obeying Allah's commandments and
earning his favor while helping those who are in need to better the world.

Fasting (Saum) reminds Muslims of the teachings of the Qur‘aan because the whole
Qur‘aan is usually recited throughout this month. It unites them because they are all
fasting together and break the fast together. It make them focus on their faith and stops
them from making the desires of the body more important than service to Allaah. During
the holy month of Ramadan, Muslims practice the pillar of Sawn, fasting from sunrise to
sundown and abstaining from food, drink, smoking and even sex. This practice allows
Muslims to "diminish dependence on material goods, purify their hearts and establish
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solidarity with the poor to encourage charitable works," according to "TIME Magazine."
After a day of fasting, Muslims share a meal with family and friends, partaking in
community and togetherness.

The final pillar of Islam Hajj reminds Muslims of Ibraaheem (AS) and his worship and
devotion to Allaah alone – so Muslims do the same. It brings the international
community of Muslims together. It makes them focus on Allaah and teaches the
importance of sacrifice. Hajj is a pilgrimage to the holy city of Makkah, where Muslims
visit the Kaabah, the religion's most holy site, and perform special rites. All Muslims who
are financially and physically able to make the journey must do so and it promotes
oneness with fellow Muslims, acting as a "common bond among the diverse believers,".

The five Islam pillars are very important because all of them help Muslims to improve
their communal relationships and social responsibilities.

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Section 10
Jihad

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Q (a) Write an account of:

(i) The Prophet‟s teachings about armed warfare (jihad) [Rules of War].
(ii) Under what circumstances is jihad thought to be compulsory? [10]

Q (a) In what circumstances are Muslims obliged to engage in:

(i) armed fighting (jihad bi-l-sayf) and;
(ii) what rules and limitations apply to this jihad?

(i) Circumstances armed fighting (Jihad by the sword):

This form of Jihad is referred as ―the lesser jihad‖. Sometimes it is necessary to

undertake Jihad by the sword. This would include the use of armory and engage in an
action. Jihad by the sword is the use of arms to engage in a combat. However it should
not the misuse of arms to create violence.

Armed fighting (Jihad by the sword) in the Islamic perspective, is the last resort, and
is subject to severe conditions. It can be waged only to defend freedom, which includes
freedom of faith. The Glorious Qur‘an says: “To those against whom war is made,
permission is given (to fight), because they are wronged;- and verily, Allah is most
powerful for their aid;- (They are) those who have been expelled from their homes in
defiance of right,- (for no cause) except that they say, “our Lord is Allah”. Did not Allah
check one set of people by means of another, there would surely have been pulled
down monasteries, churches, synagogues, and mosques, in which the name of Allah is
commemorated in abundant measure…” [22:39-40]

Moreover, the Qur‘an says:

“And why should ye not fight in the cause of God and of those who, being weak, are ill-
treated (and oppressed)? – Men, women and children, whose cry is: “Our Lord! Rescue
us from this town, whose people are oppressors; and raise for us from thee one who will
protect; and raise for us from thee one who will help!” [4:75]

Thus the conditions of physical Jihad are clearly defined in the Qur‘an.

Rules and Limitations:

Although Islam permits armed fighting (Jihad by the sword) under the conditions
mentioned above, yet the rules of engagement reflect Islam‘s inherent inclination
towards peace:

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Military conflict is to be directed only against fighting troops and not against civilians, as
the Glorious Qur‘an says:

“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah
loveth not transgressors” [Al-Qur‘an 2:190]

As far as the non-combatant population is concerned such as women, children, the old
and the infirm, etc., the instructions of the Prophet are as follows: “Do not kill any old
person, any child or any woman” “Do not kill the monks in monasteries” or “Do not kill
the people who are sitting in places of worship.” During a war, the Prophet saw the
corpse of a woman lying on the ground and observed: ―She was not fighting. How then
she came to be killed?” Thus non-combatants are guaranteed security of life even if
their state is at war with an Islamic state.

The effects of war are not an excuse for Muslims to engage in any form of cruelty or
violation of human rights. As the Qur‘an says:

“O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the
hatred of others to you make you swerve to wrong and depart from justice. Be just: that
is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do.” [5:8]

It is forbidden under Islamic law, to ill-treat prisoners of war or to deny them the
essentials of life, including medical treatment.

Physical Jihad cannot be waged with the objective of compelling people to embrace
Islam. The Glorious Qur‘an says:

“Let there be no compulsion in religion” [2:256]

“If it had been thy Lord‟s will, they would all have believed,- all who are on earth! wilt
thou then compel mankind, against their will, to believe!” [10:99]

If the enemy offers peace, it should be accepted even at the risk of possible deception.
The Glorious Qur‘an says:

“But if the enemy incline towards peace, do thou (also) incline towards peace, and trust
in Allah: for He is One that heareth and knoweth (all things)” [8:61]

Before engaging in battle, the Prophet Muhammad (SAW) instructed his soldiers:

1. Do not kill any child, any woman, or any elder or sick person. (Sunan Abu Dawud)

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2. Do not practice treachery or mutilation. (Al-Muwatta)

3. Do not uproot or burn palms or cut down fruitful trees. (Al-Muwatta)

4. Do not slaughter a sheep or a cow or a camel, except for food. (Al-Muwatta)

5. If one fights his brother, [he must] avoid striking the face, for God created him in the
image of Adam. (Sahih Bukhari, Sahih Muslim)

6. Do not kill the monks in monasteries, and do not kill those sitting in places of worship.
(Musnad Ahmad Ibn Hanbal)

7. Do not destroy the villages and towns, do not spoil the cultivated fields and gardens,
and do not slaughter the cattle. (Sahih Bukhari; Sunan Abu Dawud)

8. Do not wish for an encounter with the enemy; pray to God to grant you security; but
when you [are forced to] encounter them, exercise patience. (Sahih Muslim)

9. No one may punish with fire except the Lord of Fire. (Sunan Abu Dawud).

10. Accustom yourselves to do good if people do good, and to not do wrong even if
they commit evil. (Al-Tirmidhi)

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

Jihad is an Arabic word which literally means striving or struggling, especially with a
praiseworthy aim. However in Islamic context, it can refer to almost any effort to make
personal and social life in following God's guidance, such as struggle against one's evil
feelings, preaching, or efforts toward the moral betterment of the Ummah, but the term
Jihad it is most frequently associated with war. The word jihad appears frequently in the
Quran with and without military connotations, often in the idiomatic expression "striving
in the path of God (al-jihad fi sabil Allah)".

jihad has many meanings and can refer to a believer‘s internal or external efforts to be a
good Muslim or to spread the word of God; in military terms it could mean protecting the
faith against others and can take on many forms from military to diplomatic to economic
and political.

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

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

The term jihad means to strive, to struggle, to exert one‘s energy or to persevere. The
Qur‘an uses the term jihad in context with the struggle to exert oneself in the way of
God. In short, Jihad is not just only fighting against enemies, from Quran and Hadiths
we come to know that there are other things included in Jihad which we have discussed
in Quran and Hadiths. All of these point towards the single objective of Jihad, i.e. to do
one`s finest effort according to its faith.

Difference among various types of Jihad can be explained as follows:

Jihad of the self (jihad bin- nafs);

The most important battle a Muslim needs to fight is the battle within himself against
sinful desires (jihad an-nafs). This is a struggle, a jihad in the way of Allah, in which all
of us need to participate.

Allah tells us the sinful desires within ourselves must be controlled and submitted to His
will, and whoever does so will enter Paradise. Allah said:

“As for him who feared to stand before his Lord and he restrained himself from his
desires, then Paradise will be his refuge.” (79:40)

Similarly the Prophet declared that the true mujahid who wages jihad in the cause of
Allah is the one who wages jihad against himself. This jihad is the foundation for all
other types of jihad, for indeed, if he does not perform this struggle then he cannot
struggle against external enemies. That‘s why he (SAW) said:

“The one who strives in the way of Allah the Exalted is he who strives against his
soul.”

This sort of mujahid conquers evil feelings within himself and performs acts of
obedience pleasing to Allah and he avoids acts of disobedience. Allah tells us in several
verses that those who purify their hearts from spiritual diseases will enter Paradise. In
fact, no one will succeed in the Hereafter unless they approach Allah with a clean heart.
Allah said:

“He has succeeded who purifies the soul, and he has failed who corrupts the soul.”
(91:9-10)

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This jihad to purify the soul involves struggling against greed for worldly pleasures,
hypocrisy and insincerity, hatred and envy, arrogance and pride, vanity and narcissism,
and other evil traits which Satan uses to lead us into destruction. Muslims without a
doubt needs to make the struggle against these evils their top priority. This is rightly
considered the jihad against the soul to be the greatest and most important jihad.
Therefore, the jihad against the soul must be practiced by all of us on a daily basis. We
must struggle to purify our hearts from all spiritual diseases that lead to transgression
and sin, for only in this way can our external struggles be made just and upright.

Jihad of the tongue (jihad bil- lisan);

Jihad by the tongue: This type of Jihad is concerned with spreading the word of Islam
with one‘s tongue. It also includes verbal defense of Islam by scholarly lectures,
speeches and debates. Similarly once a man asked: ―What kind of jihad is better?‖ The
Prophet (SAW) replied: “A word of truth spoken in front of an oppressive ruler.”
(Sunan Al-Nasa‘i). From this verse, we can say that keeping steadfast on one`s belief is
also a form of Jihad in Islam. This Jihad includes Da‘awah (invitation to Islam, or
spreading the message of Islam). In the Last Sermon, Prophet Mohammed (SAW)
asked the listeners whether he has passed on the message to them; and they
confirmed affirmatively. Then the Messenger of Allah ordered all those present today to
pass on the same message to those who are not here today; and the last person to
hear the message should understand it better than the people here.

Jihad by the sword:

Jihad by the sword; in Arabic: jihad bis saif. In contrary to Jihad of the heart/soul; this
form of Jihad is referred as ―the lesser jihad‖ (al-jihad alasghar). Sometimes it is
necessary to undertake Jihad by the sword. This would include usage of arsenals and
engaging in a combat. This could be simply a bunch of freedom fighters or an organised
campaign of army. Jihad by the sword is use of arms to engage into a combat. It is not
misuse of arms to create violence. There are only two situations were Jihad by the
sword is allowed to be undertaken.

1) For self-defence. When someone attacks you or when your nation has been
attacked.

2) Fighting against evil and unjust. It is also a sin if a Muslim sees unjust been done,
capable of stopping it, yet not doing anything about it. This can include war on drug, war
on child labour as well as war on terror etc.

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(b) In your opinion, what is the importance of following the rules of armed jihad in
modern times? [4]

There are many rules and limitations when engaging in combat under the title of Jihad
by the sword. For example, civilians are not to be harmed; trees are not to be cut down;
asylum should be granted to surrendering enemy soldiers etc. the Holy Quran says:
“And if anyone of the Mushrikun 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, that is
because they are men who know not.” (9:6)

The above verse states that when an enemy soldier surrenders during a battle, the
Muslim soldiers must grant asylum and in addition, escort him to safety. Similarly the
treatment for prisoners of war is also clearly stated in the Quran. Prisoners of war under
Muslim prisons are to eat, drink and dress the same Muslim soldiers eat, drink and
dress. And even under the unfortunate event of shortage of food, it is the prisoners who
are to eat first before the Muslim soldiers guarding them.

If the rules of jihad as taught by the Prophet (SAW) were followed, the world would have
become today a safer place to live in for everyone of God‘s creation etc. It should be
noted here that the importance of following the rules is to show the benefits of following
them which will bring out the best evaluations.

(b) „The Prophet‟s teachings about armed warfare (jihad) are not relevant today‟.
Do you agree? Give reasons for your answer. [4]

I disagree with the statement as the teachings of the Prophet (SAW) regarding armed
warfare are just as relevant today as they were in the Prophet‘s time and that we must
have respect for life and the environment and use jihad as a last resort and when
engaged in it make sure that the code of conduct set by the Prophet is followed.
However it is important that modern weapons of war like bombs don‘t discriminate
between the men, women or children. They kill everything and they damage the
environment, but the damage must be minimized.

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