Cambridge Solutions

Islamiyat (2058)

Paper II
[Ahadith]
1. Hadith (1-20)

[History and importance of Hadith]

1. Difference between Hadith and Sunnah.
2. Isnad and Matn.
3. History of the compilation of hadith.
4. Teachings of Hadith for individual Muslims. (based on the Ahadith of syllabus)
5. Teachings of Hadith for communal life of Muslims. (based on Ahadith of syllabus)
6. Difference between Musnad and Musannaf collections.
7. Earliest compilations of Hadith.
8. Activities of the compilers of Hadith.
9. Main features of the six authentic collections sunnis (Sihah Sittah)
10. Main features of four collections of Shias (Usul e Arba’h)
11. Use of Ijma in legal thinking.
12. Use of Qiyas in legal thinking.
13. Relationship of Hadith with Quran.
14. Relationship of Hadith with Ijma.

[The rightly Guided Caliphs]

Hazrat Abu Bakr (RA)
1. Election for caliphate.
2. Challenges faced by Abu Bakr as caliph:
i. Expedition to Syria
ii. False prophets
 Aswad Ansi
 Tulayha
 Sajjah

03323815832 163 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Musailma
iii. Refusal of zakat.
iv. Compilation of Quran.
v. Expansion within Arabia.
3. Expansion outside Arabia
a) Expansion in Persia
i. Battle of Chains
ii. Battle of Mazar
iii. Battle of Walaja
iv. Conquest of Heera.
v. Conquest of Anbar.
vi. Conquest of Ain ul Tamr.
b) Expansion in Syria:
i. Battle of Bostra
ii. Battle of Ajnadein.
iii. Siege of Damascus.

Hazrat Umar (RA)

1. Election for caliphate.
2. Expansion of Empire:
a) Expansion in Persia
i. Battle of Namarraq.
ii. Battle of Bridge.
iii. Battle of Buwaib.
iv. Battle of Qadsiya.
v. Conquest of Madain.
vi. Battle of Jalula.
vii. Battle of Nahawand
b) Expansion in Byzantine.
i. Battle of Fihl and Baisan.
ii. Conquest of Damascus.
iii. Conquest of Homs.
iv. Battle of Yarmuk.
v. Fall of Jerusalem.

03323815832 164 | P a g e
 Cambridge Solutions
Islamiyat (2058)
vi. Fall of Egypt.
3. Administrative reforms:
i. Political reforms
ii. Military reforms
iii. Financial reforms
iv. Judicial reforms
v. Social reforms
vi. Religious reforms
4. Martyrdom.

Hazrat Uthman (RA)

1. Election for caliphate.
2. Services and administrative reforms.
3. Expansion of Empire.
a) Expansion in the East.
b) Expansion in the West.
i. Campaign to Cyprus.
ii. Rebellion in Egypt.
iii. Conquest of Nubia.
iv. Conquest of North Africa.
v. Conquest of Spain.
4. Revolt against Uthman:
i. Charges against Uthman
ii. Events leading to his martyrdom.
iii. Significance of his martyrdom

Hazrat Ali (RA)

1. Election for caliphate.
2. Problems faced by Hazrat Ali:
i. Battle of Camel.
ii. Battle of Siffin.
iii. Khawarij.
iv. Battle of Nahrawan
v. Arbitration.

03323815832 165 | P a g e
 Cambridge Solutions
Islamiyat (2058)
vi. Fall of Egypt.
3. His importance in a caliph.
4. Martyrdom.

[Pillars of Islam]
Prayer
1. Importance of prayer.
2. Preparation made for prayer:
i. Ablution
ii. Dry Ablution.
iii. Condition of Salat.
3. Features of Friday prayer.
4. Features of Eid prayer.
5. Purpose of congregation.
6. Circumstances to delay prayer.
7. Mosque.
8. Importance of Dua (personal prayer)

Fasting
1. Importance:
i. Quranic references.
ii. Hadith about fasting.
iii. Physical benefits.
iv. Spiritual benefits.
v. Communal benefits.
2. Method of fasting in Ramadan.
3. People exempted from fasting.

Zakat
1. Importance:

03323815832 166 | P a g e
 Cambridge Solutions
Islamiyat (2058)
i. Quranic references.
ii. Hadith about Zakat.
iii. Physical benefits.
iv. Spiritual benefits.
v. Communal benefits.
2. Method of zakat:
i. Conditions of zakat.
ii. Rates of zakat.
iii. Recipients of zakat.
iv. Non recipients of zakat.

Pilgrimage
1. Importance:
i. Quranic references.
ii. Hadith about fasting.
iii. Physical benefits.
iv. Spiritual benefits.
v. Communal benefits.
2. Method of Hajj.
i. Ihram.
ii. Intention.
iii. Tawaf e Qudoom.
iv. Journey e Mina
v. Stay of Arafat.
vi. Stay at Muzdalfa.
vii. Rami.
viii. Sacrifice.
ix. Cutting of hair.
x. Tawaf e Ziyarat.
xi. Sayi.
xii. Tawaf e Wada.
3. Method of Umra (lesser in pilgrimage)
4. Difference between Hajj and Umra

03323815832 167 | P a g e
 Cambridge Solutions
Islamiyat (2058)
5. Relation between Hajj and Umra.
6. Significance of Talbiya.
7. Significance of Ka’ba

Articles of Faith
1. Belief in Allah:
a) Meaning of “There is no god but He”
i. Belief in Tawheed.
ii. Attributes of Allah.
iii. Influence of this belief in life today.
b) Shirk:
i. Shirk in the being of Allah.
ii. Shirk in the attributes of Allah.
iii. Shirk in the implications of the attributes of Allah.
iv. Why do we avoid Shirk?

2. Belief in “Risalah”:
i. Major Muslim beliefs about prophets.
ii. Meaning of “Muhammad is the messenger of Allah”.
iii. Influence of this belief in a Muslim’s life today.

3. Belief in Angels:
i. Major Muslim beliefs about angels.
ii. Influence of this belief in a Muslim’s life today.

4. Belief in Revealed books

i. Major Muslim beliefs about revealed books.
ii. Influence of this belief in a Muslim’s life today.

5. Belief in life after death:

i. Major Muslim beliefs about life after death.
ii. Influence of this belief in a Muslim’s life today.

03323815832 168 | P a g e
 Cambridge Solutions
Islamiyat (2058)
6. Belief in Predestination:
i. Major Muslim beliefs about predestination.
ii. Influence of this belief in a Muslim’s life today.

Jihad
1. Teachings of Islam about:
i. Spiritual Jihad.
ii. Mental Jihad.
iii. Physical Jihad.
2. Virtues of physical jihad.
3. Relevancy of Islamic teachings about jihad today.

03323815832 169 | P a g e
 Cambridge Solutions
Islamiyat (2058)

Themes of the 20 Hadith set in the Syllabus

 1. Sincerity in Religion
 2. Brotherhood
 3. Truthfulness And generosity
 4. Lawful and unlawful
 5. Charity is welfare
 6. Jehad and the Jehad of the hand, tongue and heart
 7. Jehad
 8. Martyrs and Martyrdom
 9. Honest earnings
 10. Rights of Allah and fellow beings, poor/ widows
 11. Rights of Orphans
 12. Responsibilities of leaders, love and peace
 13. Study of the Quran
 14. Merciful dealings
 15. Brotherhood
 16. Kindness to others, to gain Allah’s mercy
 17. Modesty
 18. Faith, humility and pride
 19. Following the Divine law
 20. Good and Sincere intentions

03323815832 170 | P a g e
 Cambridge Solutions
Islamiyat (2058)

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)
 Islam demands sincere and genuine faith.
 This sincerity is needed in the fundamental beliefs as well as towards the leaders and the members
of the community.
 This means strong belief in Tawhid (oneness of God), the divine message of the Quran and the
messenger of God who conveyed this Message to us.
 Also, the leader of the community, who follows the Quran and Sunnah, should be sincerely
followed:
 “And obey God and obey the Messenger and those charged with authority among you.”
(4:59)
 Finally, Muslims should believe in respecting and caring for the fellows in the community.
(b)
 Belief in Tawhid, Quran and the last Messenger is demonstrated by following the eternal guidance
of the Quran and Sunnah.
 Muslims should observe the five pillars of Islam.
 As for cooperating with the leader of the community, Muslims should remember the speech of
Abu Bakr on his election as caliph:
 “Help me if I am in the right, set me right if I am in the wrong”.
 Similarly, sincerity towards fellows should be expressed by being kind, polite, just and respectful
to them.

Hadith 2: None of you believes until he wants for his brother what he wants for Himself.
(a)
 According to Islamic faith, all believers are bonded together by a common faith in Islam.
 They, therefore, constitute a single family or brotherhood where all members are familiar to each
other regardless of geographical, racial or linguistic barriers.
 The Holy Quran endorses this by saying: “Believers are a single brotherhood” (49:10).
 Now this sense of belonging to a single-family unit demands that a spirit of sacrifice for the other
members be nurtured and kept alive.
(b)
 A true believer is supposed to be ready to give preference to the needs and feelings of his Muslim
brothers over his own.
 He should try to emulate the example of the Ansar of Madinah who readily shared all their
belongings with their Muhajir brothers.
 Muslims should negate selfishness, promote spirit of sacrifice and love for the fellow Muslims.
 Should develop a sense of collective welfare and make efforts to ensure comfort and benefits for
others as much as for himself.
 True believers should not look down upon others and should not taunt them or call them by
offensive nick names or ever break ties with them.

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.

03323815832 171 | P a g e
 Cambridge Solutions
Islamiyat (2058)
(a)
 The Messenger of Allah, in his saying, has laid down certain cardinal disciplines for a true
believer.
 Unless belief expresses itself practically, it remains but a pretension.
 Teachings of the Prophet aim at inculcating and developing the feelings of generosity and
kindness in our day-to-day interaction with others.
 True belief is palpably associated with kindness in attitude.
 Practical demonstration of true belief has to be projected through action.
(b)
 A faithful believer ought to be a source of comfort to his neighbours and should project generosity
and hospitality towards all human beings giving preference to other Muslim brethren.
 The Quran commands its followers to be kind and polite in speech: “And speak kindly to
mankind” (2:83).
 Neighbors and guests are important components of the Muslim society and showing them
generosity would strengthen the bonds of love and fraternity.
 Allah elaborately enjoins upon us, in (al-Ma'un), certain duties signifying the importance of
neighbourly needs.

Hadith No 4: A man asked the Messenger: Do you think that if I say my prayers regularly, 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)
 Amongst the five pillars upon which Islam stands, after Shahadah, the two mentioned above are
those which are obligatory for each and every Muslim.
 This Hadith highlights the principles upon which is based eligibility for Paradise.
 Without the establishment of Salah and observance of the Sawm, it is impossible to avoid Hellfire.
 Another thing that is mentioned, is the adherence to the Halal and avoiding the Haram.
 If Islamic teachings are followed, i.e. only the lawful is acted upon and the prohibited is shunned,
the path to Jannah becomes clear and sure
(b)
 Salat and Sawm are both aimed at promoting self-discipline and complete submission to Allah's
command.
 The Quran elaborates the objective of fasting in these words:
 “O you who believe! Fasting has been prescribed to you ____ so that you may learn self-
restraint” (2:183).
 A Muslim is not merely ordered to pray individually but to 'establish' prayer, meaning to bond
collectively with the community through the daily prayers and also through celebrating Ramadan.
 These together prepare the believers to observe patience, perseverance and avoid Halal so as to
achieve the objectives.
 Thus, such a conduct in life would pave the way to Paradise.

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; every step you take to prayers is a charity; every kind word is a charity
and removing a harmful thing from the road is a charity.
(a)
 All physical powers as a gift & trust from Allah.

03323815832 172 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Muslim should remember this and express gratitude to Allah by helping fellow Muslims brothers.
 All such acts are acts of charity,
 Such acts should be equated with exerting energy in the worship of God.
 The Prophet said: “The best among the people are those who are a source of benefit to the
people”
 This hadith emphasizes that a Muslim must spend each day of his or her life doing acts of kindness.
(b)
 Islam includes all good deeds whether acts of worship or kindness to others in the scope of charity
that shall be rewarded by Allah.
 Muslims should help their brothers and sisters in day-to-day affairs.
 They should hurry to offer their prayer, share the burden of fellows and, wherever possible,
remove anything harmful from thoroughfares.
 As in the examples given by the Holy Prophet, all joints and organs of the body working for
goodness perform acts of charity.
 So much so that the Holy Prophet said, “even a smile is a charity”.

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)
 Islam teaches its followers to first establish a true Islamic society based on the teachings of the
Quran and Sunnah.
 The faith inside a Muslim expresses itself through his or her opposition to evil.
 It further commands them to defend the society against all possible evils with whatever available
resources.
 A Muslim must physically stop evil or attack it verbally, or at least have feelings of resentment
for it.
 The Quran declares the distinguishing factor of the Muslim Ummah as: “You are the best of the
people, evolved for mankind, enjoining what is right, forbidding what is wrong and believing
in Allah” (3:100).
 If a person doesn't even feel bad upon encountering an evil, then perhaps true faith has not yet
entered his or her heart.
(b)
 Eradication of evil involves struggle of varying degrees depending on the available resources with
the Muslim community and government.
 If s/he does nothing, nor even feels the need to do so s/he should be warned that as per this Hadith,
even the weakest degree of faith is missing from his or her heart.
 Evil may be suppressed through speech or writings by individuals or use of law enforcement by
Muslim rulers.
 Thus, suppressing evil, (Qital or Physical Jihad.) or verbally admonishing (Dawa'/intellectual
Jihad) it, is the duty of a Muslim.
 But at all times a believer is required to shun evil internally and for this ask Allah’s help (Surah
Falaq).

Hadith No 7: It was said: O Messenger of Allah, who is the most excellent of men? The Messenger
said: 'The believer who strives hard in the way of Allah with his person and his property.’
(a)

03323815832 173 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 The importance of striving for the cause of Allah can easily be understood by the Quranic verse:
“Those who believe, and suffer exile (Hijrah) and strive with might and money, in Allah's
cause, with their goods and their persons, shall attain the highest rank in the sight of Allah”
(9:20)
 Thus, belief in Allah is subject and conditional to striving in His way with all resources so as to
attain the status of a martyr which is the highest reward bestowed upon the believers by Allah.
 Jihad is aimed at suppressing evil, stopping aggression and transgression but within the limits
prescribed by the code of conduct of war in Islam.
 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.
(b)
 The Messenger of Allah, in this Hadith, has described some of the most excellent Muslims for all
times, the Mujahideen or those who conduct Jihad with the best of their resources.
 To be included in 'the best' we must be ready to sacrifice our time, money and even life, if need
be, in the path of Allah
 This includes physical, mental and spiritual Jihad.
 One who strives in Allah's way will be ranked as a shaheed even if s/he dies a natural death.

Hadith No 8: The Messenger of Allah 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!. (We asked): Then who is Shaheed?. 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 of
plague is a martyr, he who dies of cholera is a martyr.'
(a)
 The entire life of a Muslim is spent in some form of Jihad.
 He or she may be performing spiritual, mental or physical Jihad at any given time.
 The Quran and the Prophet have repeatedly admired those busy in Jihad and ranked them as the
best Muslims.
 The Holy Prophet fought battles, received wounds and also witnessed martyrdom of his close
associates.
 It was generally believed that this rank can only be achieved if one was actually in combat, but
this Hadith has included all those Muslims who are struggling in Allah's Path in one way or the
other.
(b)
 If the desire of a Muslim is to attain the exalted status of a Shaheed (Martyr) he or she should
spend every living moment in Allah's Way.
 This can be achieved simply by making the intention to seek Allah's pleasure in all that we do.
 Allah's Path, in a broad term, applies to many aspects of goodness.
 If one's life is spent in this manner, then no matter if death comes naturally or through a disease,
he or she shall be amongst the Martyrs.
 This serves as a great encouragement for those who do not get an opportunity to be involved in
physical jihad.

Hadith No 9: No one eats better food than that which he eats out of the work of his hand.
(a)
 This Hadith stresses on two important teachings: Dignity of Labour & Superiority of Halal
income.

03323815832 174 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 The Holy Prophet said that the test lies not in how much you earn, but whether it is earned through
fair or unfair means.
 Islam warns that those who use wrongfully acquired wealth actually fill their stomach with
hellfire.
 The Holy Prophet himself set an example of labour many a times in his life: Construction of the
Masjid & Daily chores.
(b)
 The Holy Prophet also said, “He who works with his hand is a friend of Allah.’
 The Holy Prophet himself never evaded physical hard labour.
 In the light of this Hadith and the Prophet's example, no Muslim should avoid physical labour nor
consider it below his or her dignity.
 Also, they should respect those who engage in physical labour and not consider them inferior.
 They should prefer to earn through hard work than unfair means.

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 or fasts in the day.
(a)
 Islamic teachings train the believers to develop a sense of fulfilling the rights of God as well as
those of the fellow beings.
 Islam strictly instructs us to take care of the less privileged in the society. Such people have been
equated by the Prophet to a regular worshipper and the one who strives in the way of God.
 The Quran links true faith with a supportive attitude towards the poor and declares those who fail
to do so as the rejecters of faith.
 Islam also requires that fellow Muslims behave with each other in a brotherly fashion as an
expression of genuine faith.
 The Holy Prophet declared mutual love and care among the members of the Islamic community
as one of the prerequisites to the true faith.
(b)
 The Muslims should follow the example of the Prophet who was known even before awarding of
prophethood as the supporter of widows & orphans.
 They should support those in need by regular charity and almsgiving.
 By taking care of the poor, the needy, widows, etc one can prove whether s/he is actually a believer
or merely a pretender of faith.
 The Quran links kindness to Tawhid by saying: “Serve Allah and do not join any partners with
Him; and do good to parents, kinsfolk, orphans, those in need….” (4:36)
 In a Muslim society, special arrangements should be made to support the needy with Zakat and
other acts of charity.

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 finger and the middle finger.
(a)
 Islam instructs its followers to be caring and considerate towards the unsupported and the needy.
 It promises greater rewards for such noble attitude, e.g., earning the pleasure of God and closeness
to His Messenger.
 It also associates such nobility with the love for God: “And they feed for the love of God, the
indigent, the orphan and the captive” (76:8)

03323815832 175 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Care and support of the orphan is greatly admired by the Quran and Sunnah, as both promise huge
rewards for those who are kind towards the orphan.
 This Hadith guarantees such people closeness to the Prophet in Paradise → for any believer this
is no less than a fabulous award in the Hereafter.
(b)
 The Prophet was asked in Surah al-Duha: “Did He not find you an orphan and give you shelter?”
 He, therefore, showered special love on the orphan.
 Muslims should imitate his examples in whatever possible ways such as supporting orphanages.
 They should 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”.
 Such noble tasks strengthen the communal bonds among the members of the Muslim community.

Hadith No 12: The Messenger 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 attitude of a Muslim ruler.
 A Muslim ruler is given the power to rule a country as a trust from Allah.
 A Muslim ruler is required to consider himself the custodian of his people, responsible for their
prosperity and welfare.
 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.
 The Prophet said, “Be merciful to those on earth and He, Who is in the heavens, shall show
mercy to you.”
(b)
 A Muslim ruler is expected to discharge his duties with such a faith deeply ingrained in his mind
and show maximum kindness and patronizing attitude towards his subjects.
 Both the companions mentioned in this Hadith were highly trained by the Prophet and it was
virtually unthinkable that they would be harsh to anyone, so his warning to them was actually
directed towards the rulers to come.
 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.
 We also understand that 'Ruler' also means everyone in responsibility, such as a parent or
employer, who should also take a lesson from this Hadith.

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)
 Holy Quran is the ultimate source of guidance for the worldly matters as well as the Hereafter.
 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.

03323815832 176 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 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.
 Quran continues to guide the reader as long as the latter continues to read and comprehend the
message of the Quran.
(b)
 A Muslim should bind himself and herself with the Quran as a person firmly ties up his prized
camels.
 The Holy Prophet has used this analogy in order to emphasize on the significance of the Quran as
camels were a very precious belonging in those times.
 He further said, 'The best amongst you is the one who studies the Quran and teaches it.'
 In any Muslim community, readers and teachers of the Quran are held in high esteem.
 In most families, formal education of a Muslim child begins by learning the recitation of the
Quran.

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)
 Muslim should demonstrate compassionate behaviour towards fellow Muslims in dealings with
them.
 Islamic Economic Teachings stress on honesty and justice on one hand, while mercy and lenience
on the other.
 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.
 In conclusion, mercy and compassion should not be left out during business transactions.
(b)
 The Prophet conducted trade not only with full honesty and dedication, but also with kindness.
 The Messenger also said: “Be compassionate to those on earth and He who is in the heavens
will be compassionate to you.”
 He would not hide defects of merchandise while selling any items or cheat the buyer.
 The buyer nor the seller should exploit each other.
 A creditor should show generosity & grant 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”.

Hadith No 15: God will not show mercy to him who does not show mercy to others.
(a)
 Allah Himself is the fount of mercy.
 The Quran states that Allah's mercy wraps His anger.
 In this Hadith the Holy Prophet is laying down the condition for Allah's Mercy only for those who
show mercy to others.
 Allah loves His creation and doesn't allow anyone to be harsh as He Himself is not harsh or unfair
to anyone.
 To deserve His Mercy, one must show it to His Creation.

03323815832 177 | P a g e
 Cambridge Solutions
Islamiyat (2058)
(b)
 The Muslims are required to follow the footsteps of the Prophet who never cursed his enemies
and insulters in Makkah, Taif and the battlefield.
 He kindly treated captives of Badr and forgave his fatal enemies on the conquest of Makkah.
 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
insulters because they will receive huge reward from their Lord:
 Even if someone is harsh, we should try to win over him with love and compassion.
 The Prophet said, “Be compassionate to those on earth and He, who is in the heavens, will be
compassionate to you”.

Hadith No 16: The believers are like a single man; if his head is affected, he is all affected and if his
eye is affected, he is affected.
(a)
 This Hadith emphasizes Muslim brotherhood and unity.
 Islamic teachings strike at the root of racial, geographical, social and linguistic barriers and
discriminations.
 All the Muslims are bonded together by the strong fabric of common faith that makes them a
single fraternity: “Believers are a single brotherhood” (49:10).
 When a brother is in pain, his pain is felt by all his siblings.
 Just as siblings are one family unit, so is the entire Muslim community.
 Just as a body cannot be at rest, if any single part is afflicted, the Muslims cannot be at peace if
some amongst them is in trouble.
(b)
 The believers may follow this Hadith in a variety of ways.
 The Ansar of Madina accommodated the Muhajreen of Makkah by sharing all their assets with
them.
 They should care for fellow Muslims in hour of need and trials.
 The finest example in history of such mutual compassion was the brotherhood between the
Muhajreen and Ansar.
 Each Ansari divided his entire belongings in half and half and presented the same to his Muhajir
brethren.
 Muslims should follow this example and sacrifice their wealth for the less fortunate Muslims
Brothers & Sisters

Hadith No 17: Modesty produces nothing but good.

(a)
 Modesty is perhaps the most important component of the moral teachings of Islam.
 Modesty is the barrier, like piety, against all indecencies and evils and is thus a source of
strengthening faith and submission before divine commands.
 So, modesty strengthens and accompanies faith, and faith, in turn, promotes mental piety.
 Mental piety reflects a believer’s obedience to God and is a means of earning God’s favour.
 The Prophet declared modesty as a cardinal feature of Islam: “Every religion has a distinctive
quality and distinctive quality of Islam is modesty”.
 Modesty is not only to be observed towards fellow human beings, but towards Allah too.

03323815832 178 | P a g e
 Cambridge Solutions
Islamiyat (2058)
(b)
 The Prophet said: 'Be modest before Allah: the correct way to be modest before Him is to control
your heart and head and keep them pure…”
 We must practice modesty by shunning evil thoughts.
 Modesty keeps us away from all evil acts.
 The Muslims must lower their gaze as it may lead to sin.
 Thus, the practice of modesty eliminates evils and social problems so that a balanced society
develops.

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)
 According to Muslim belief, true faith alone guarantees a believer’s salvation from the fire of Hell
and entry to Paradise.
 This Hadith underlines the importance of true faith and renunciation of pride.
 It also identifies faith and arrogance being opposites of each other.
 When a person embraces Islam, he actually and practically submits to the will of Allah and
submission is diametrically opposed to any form or degree of pride,
 Quran and Sunnah reiterate that faith and pride cannot co-exist in the heart of a Muslim.
(b)
 We must shun all types of pride and observe modesty and humbleness in all of his postures and
dealings.
 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.
 As faith and pride cannot co-exist in one heart, we must continuously analyze our own selves and
keep our hearts under check.
 We must adopt humility not only in behavior, but also in dress and manners.

Hadith No 19: The world is the believer's prison and the unbeliever's paradise.
(a)
 Allah created charms in this world to test His obedient servants.
 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.
 The Holy Prophet said, “This world is but a cultivating ground for the Hereafter.”
 A true believer strongly believes in the eternal joys of the Hereafter whereas a non-believer is
fully enticed by the temporary glow of this world and thus, denies the Hereafter.
 A non-believer on the other hand, never wants to leave this world because as he doesn’t believe
in Hereafter, he sees this as the only place to be happy.
(b)
 Paradise is the place where one would get whatever one would wish for Believers, for whom the
world is a testing ground feel imprisoned here.
 The unbelievers strive solely for the pursuit of temporal happiness.
 We, as Muslims, should focus on concentrating to spend our lives in this 'prison' as per rules and
regulations set forth by God Almighty.

03323815832 179 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 And shun our desires and wishes in this world, to project ourselves before God Almighty as true
Muslims.
 A Muslim should never lose sight of his/her real objective and purpose and should not become
overly involved in worldly desires.

Hadith No 20: Allah does not regard your appearances & your possessions, but he regards your hearts
and your actions.
(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”.
 However good appearance we may carry and whatever success we get, God is so supreme and
high that everything is worthless before Him because He is “Lord of all the worlds” and “He
knows secrets of hearts.”
 So, a true believer strives to act according to the Quran and Sunnah and with sincerity of intention.
(b)
 We must purify our hearts and our intentions.
 Our actions must be strictly according to the Islamic teachings, even if they may seem alien to
some society, because our intention is to please Allah.
 Perhaps the people around us may only appreciate our appearance and wealth, but the only one
whose appreciation is worth getting is Allah.
 They should reject any form or degree of hypocrisy or showing off and develop sincerity of faith
and intention, keeping in mind: “Whether you hide whatever is in your hearts or reveal it, God
knows it all.” (Al Quran 3:29)
 They should do all noble deeds with the pure intention of earning God’s pleasure and not for
showing off to others.

03323815832 180 | P a g e
 Cambridge Solutions
Islamiyat (2058)

ISLAMIAT 2058/2

Topic

HISTORY AND
IMPORTANCE OF
HADITH

HISTORY AND IMPORTANCE OF

HADITH

03323815832 181 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 The word Sunnah (plural Sunan), which means smooth path. The word Sunnah literally means a clear
path, a practice, a rule or mode of life.
 In Islamic terminology it, is a mode of life prescribed by the Prophet Mohammad (PBUH). So, Sunnah
of Mohammad (PBUH) includes his specific words, habits, practices and tacit (unspoken or silent)
approvals to his companions.
 An example of his specific words is “Paradise lies under the feet of your mother.”
 He (PBUH) grew beard, used oil on his hair, took food and water by the right hand, used Miswak
(tooth cleaning stick) and fragrance often and took dates in odd numbers in order to breakfast are the few
examples of his practices.
 A burial bier passed by us and the Holy Prophet (PBUH) stood up for it, and we
stood up. Then we said, ‘O Messenger, of Allah! It is the bier of a Jew.’ He (PBUH) said, ‘When you see
a bier, stand up’. Here the first part refers to his action and the other to his saying.
 His tacit or silent approvals means if someone did or said anything in front of the Messenger of Allah
and the Messenger of Allah did not condemn that action or what was said, in fact he (PBUH) remained
silent and established the ruling through his action. For instance, once when the Prophet (PBUH) saw
Hazrat Anas (RZ) writing Ahadith, he (PBUH) didn’t stop Hazrat Anas (RZ) or said anything to discourage
or prohibit the writing of Ahadith rather the Messenger of Allah remained silent, thus, establishing the
permission to write down Ahadith by his action.
 The word Hadith is derived from the Arabic root word ‘Hadasa’, which means, to be new i.e. the
opposite of ancient.
 In Islamic terminology the word Hadith refers to the reports of the sayings, actions or tacit (unspoken
or silent) approvals of Prophet Mohammad (PBUH). This means that a companion of the Messenger of
Allah clearly states that, “I heard the Messenger of Allah stated”… or “I saw the Messenger of Allah
doing…” or “a person did such and such a thing or said such and such thing but the Messenger of
Allah never disapproved of that”.
 So, the narrations of Prophet Mohammad (PBUH) are called Ahadith (plural of Hadith) because it is
something that has been newly produced. It is from the verb Tahdith that means to do or to say something
for the first time.

QURAN AS A SOURCE OF GUIDANCE

The Quran is the major source of instruction and legal thinking. It is the fundamental source from
which all principles and injunctions of Islam are drawn. We believe that as it is a word of Allah hence is
the first mean or source of guidance for any law. The Quran states: “This is the Book; in it is guidance
sure without doubt for those who Fear Allah” (2:2) Al Baqarah. Moreover, it is also the primary source
of Islamic legal thinking which means it can also establish Islamic laws alone without being dependent to
any other source.

03323815832 182 | P a g e
 Cambridge Solutions
Islamiyat (2058)
A couple of examples of laws are derived from Quran. For the shares of inheritance, the Quran
states: “Allah instructs you concerning your children’s (inheritance) for the male, what is equal to the
share of two females…,” (4:11) AI-Nisa
For theft the Quran establishes the following orders: “As to the thief, Male or female, cut off his
or her hands: a punishment by way of example, from Allah, for their crime.” (5:38) Al-Maidah.
It provides laws for all aspects of life. Unlike other religious scriptures this miraculous book of
Allah doesn’t provide only religious rituals it also gives instructions on political, ethical, material, spiritual,
social & economic affairs etc. These laws range from one‘s family life to his business and religious life. It
provides religious duties for believers to offer like prayer, fasting, almsgiving and Hajj etc. The Quran
gives a set of Islamic practices. It commands to establish worship (prayer) and to pay the poor due after
faith in one God. The Quran frequently says, “And establish prayer and pay zakat.” It is said’ “O you
who believe! Fasting is prescribed to you”(2:183) “Complete Hajj and Umrah in the services of
God”(2.196)
Ahadith of the Holy Prophet provides further details of these practices. It also offers family laws
where it discusses matters about the requirements of a valid marriage dower, divorce and multi marriages
etc. Quran commands all Muslims to follow the Islamic ways of life. Regarding personal relation the
Quran states, “Prohibited to you (in marriage) are your mothers, daughters, sisters.”
In the economical field it stresses believers to do trade and to abstain from Riba (Interest). Islam
promotes honestly in economic dealing in order to earn by lawful (Halal) means. Regarding economic
teachings, it lays instruction to decide with justice, not to offer bribes, to give true evidence and to give
full weights and measure. Allah says, “Give full measure when you measure and weigh with a balance
that is straight.” And “Allah has allowed trade that and forbidden
usury.”
Islam promotes equality and brotherhood; it rejects all social barriers by saying “All believers are
equal to one another.” This verse promotes brotherhood; no believer is superior to another. Quran also
teaches how to maintain relations with Non-Muslims and other states by commanding, “O you who believe
do not make Jews and Christians your allies, some of them are allies of others”
Laws of war are also included in the Holy Qur’an where they prohibit the killing of women and
children, destroying residential places, killing of prisoners etc. For punishment of Zina or fornication (100
lashes). It is said, “The woman and man guilty of adultery or fornication, flog each of them with hundred
stripes.”(24:2)For the heinous crime of murder it recommends the simple rule of an eye for an eye by
saying: “O you who believe! The law equality is prescribed to you in case of murder: the free for free,
the slave for slave, the woman for woman.”
Its laws are totally authentic and indestructible. The Quranic teachings are eternal, un-alterable
and everlasting for all times. Allah Himself has promised to guard His word from any kind of corruption
or alteration. The verse of Surah Hijr mentions this promise where Allah says: “We have without doubt
sent down the Message; and We will surely guard it (from corruption)” (15:9) Al-Hijr.

03323815832 183 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Since the laws of Quran are authentic and unchanged so they cannot be questioned or challenged
in meanings and existence. This Book reaches us exactly as it was revealed to Prophet Mohammad (PBUH)
1400 years ago. The Quran states, “Neither anything wet nor dry that is not contained in this Luminous
Book.” This means the laws mentioned in the Book are totally divine without any addition or omission.
As the laws of Allah are superior over any other laws like His personality is superior over all other so
Quranic Laws cannot be challenged in any way nor they can be repeated or annulled by an legislature or
human authority.
The Quran is not only unique in the way in which it presents its subject matter, which is man and
his ultimate goal in life, but it is also unique in that is a miracle itself. It has been documented that the
Prophet (saw) challenged the Arabs to produce a literacy work of a similar caliber as the Quran, but they
were unable to do so despite of their well-known fluency literary powers. The challenge to reproduce the
Quran was presented to the Arabs and mankind three times. The Quran states, “Say: if all mankind and
the jinn would come together to produce the like of this Quran, they could not produce it …” (17:88)
“Or do they say that he has invented it? Say to (them), Bring ten invented chapters like it …” (11:13)
“if you are in doubt of … then produce one chapter like it…” (2:23)

Hadith
It is the second primary source of Islamic law. Legal experts hold that Hadith is the second most
important source and the authority of Islamic law after Quran. The hadith itself derives its authority and
legal validity from the Quran. The Quran states, “Nor does he speak from (his own) inclination. It is not
but a revelation revealed.” The Quran itself repeatedly reminds us of the importance of hadith, enjoining
us to strictly follow the prophet. The Quran states, “Obey Allah and Obey the messenger” “And whatever
he gives you take it…. And whatever he forbids, abstain from it” Hazrat Ayesha (RA) said, “The life of
the prophet was the practical demonstration of the Holy Quran.” It is a principle first set by Imam Shafi
that Quran and Sunnah can never contradict with each other.

QURAN AND HADITH

Sunnah sometimes explains a word, which is not explained in Quran
For example, the Holy Quran states, “And establish prayer and pay Zakat” (2:43) but the method of
prayer is not mentioned in the Holy Quran. The Holy Prophet explained how to offer the prayer through
his action and said, “Offer your prayer as you see me offering my prayer.” He also said, “No prayer is
acceptable without Fatiha.”
Similarly, the Quran commands the Muslim to pay Zakat, but further details have been explained by the
Prophet. He said, “No Zakat is payable on property until a year passed away on it.” He also said, “Neither
the property of different people be gathered together nor the joint property should be split for fear of
Zakat’’

03323815832 184 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Quran mentions a general term which could be applied to any person, while the Sunnah further
specifies the term and forms another rule:
For example, the Quran states, “The man and woman who commit Zina, flog each of them with one
hundred lashes.” This rule can be applied to any male or female who is found guilty of Zina. However,
the messenger stoned the married men and women who committed Zina.

A rule may be mentioned in the Qur’an without any restrictions but the Sunnah places restrictions
on the rule:
For example, the Quran states: “The male and female thief cut their hands.”(5:38) There is no restriction
placed on the rule in the Ayah, but the Prophet said; “Hand will not be cut for less than ten dirhams”

An original rule in the Quran, but the Sunnah adds new items to the original rule:
For example Quran states; “Forbidden to you is your mothers, daughters ,paternal and maternal aunt,
nieces, foster mothers and sisters ,mother-in –law and step daughter …..” (An-Nisa:23) The Prophet
added, “No woman can be married to a man who is already married to her sister or her maternal/
paternal aunt.”

In many places Quran remains silent, and Sunnah gives the Law
For example, The Holy Prophet announced in Khyber Expedition that flesh of Donkey was made Haram.
He also said: “The part of garment below the ankle (for men) is in the fire.” Or “Silk and gold are made
unlawful for the men of my nation but lawful for women.”

Sunnah of Holy Prophet provides practical method of Islamic practices:

The Quran enjoins us, “Pilgrimage there to is a duty men owe to Allah those who can afford the journey”
Full method of the Hajj is not mentioned in Quran. Sunnah of Prophet explains its performance, as it is
said Ibn Umar reported, “The Holy Prophet pronounced Talbiyah in Hajj.”

Other Examples
The Quran guides us about the usage of alcohol in the following words. “O believers! Intoxicants and
gambling (games of chance), dedication to stones (paying tribute to idols) and division by arrows
(lottery) are the filthy works of Satan. Get away from them, so that you may prosper.” (5:91) Al-Maida.
According to this verse of Quran alcohol is prohibited for us and its usage is forbidden. But this verse and
the rest of the Quran alcohol is prohibited for us, and its usage is forbidden. Therefore, to find out the
answer for punishment we look into the hadith of Prophet (PBUH). Regarding this matter the Sunnah of
Prophet (PBUH) guides us the following report: “The Prophet beat a drunk with palm-leaf stalks and
shoes”. (Bukhari). The Hadith clearly highlights that the Prophet (PBUH) punished the drunk, by beating

03323815832 185 | P a g e
 Cambridge Solutions
Islamiyat (2058)
him with palm leaf stalks (lashes). So here Quran and Hadith together form the law of beating the drunk
with lashes.
The Quran commands that purity of the body is compulsory before prayer. However, the Sunnah explains
the method of purity (ablution) Wuzu. The division of inheritance is clearly stated in the Quran by saying,
“Allah commands you concerning your children’s inheritance for the males equal to the share of two
females” but leaving of wealth for non-Muslims relatives is not mentioned in the Quran. In the sunnah,
we find that the Prophet said, “A Muslim may not inheritance from a non-Muslim, nor Non-Muslim
inherit from a Muslim”
The Holy Prophet said, “The bartering of gold for gold is Riba, except if it is from hand to hand and
equal in amount and wheat grain for wheat grain is Riba except if it is from hand to hand and equal in
the amount”.

IJMA
Meaning of Ijma
The literal meaning of Arabic term Ijma is unanimity or consensus. Generally, Ijma means a
unanimous decision. In Islamic terminology it is a unanimous decision of the entire Muslim community
on some Islamic matter after the death of Prophet (PBUH). In Islamic legal thinking Ijma is recognized as
the 3rd source of Islamic legal thinking.
It is used when Quran and hadith do not offer the clear or direct guidance. It is also the secondary
source of Islamic legal thinking which means that it is dependent on Primary sources Quran and hadith
and cannot work alone. The unanimity of this Ummah is regarded by Prophet (PBUH) himself which is
also a proof of consensus (ljma) to be the authentic source of Islamic legal thinking. The Prophet (PBUH)
said: “My community will never agree upon an error”.
Some regards Ijma as the agreement of companions of Prophet (PBUH), others of the community
of Madina, others of legal experts. Legal experts have differed over who makes up this group of Muslims
and who’s Ijma should be accepted. Some say Companions of Prophet (PBUH) some say people of
Madina, some say legal scholars of any generation. In theory, of course, it should be the whole community
of believers. But this wasn’t possible after few years because the community spread over a wide area.
Currently it isn’t possible either as different Islamic countries are running under different governments
and different systems so Ijma of the whole Muslim community (Ummah) seem almost impossible in this
era. Due to all these differences, there are different definitions of ljma which have been given.

TYPES of IJMA
There are two main kinds of Ijma.
The first is general agreement of all Muslims in matters or beliefs, for example that the Quran was
sent down by Allah brought by Angel Gabriel and that the Prophet (PBUH) is the last Messenger of Allah.

03323815832 186 | P a g e
 Cambridge Solutions
Islamiyat (2058)
This kind of Ijma is the acknowledgement of the beliefs that are the characteristics of Islam and shared by
all believers.
The second kind of Ijma particularly concerns legal matters and can be defined as an agreement
of a group of Muslims about an issue on which the Quran and Holy
Prophet (PBUH)’s Hadith or Sunnah haven’t spoken the final words.
The second kind of Ijma is further divided into two categories Ijma e Qawli and ljma e Amali.
IJMA E QAWLI: It is when in any one era all those who are worthy of making Ijma agreed
unanimously upon a legal matter by way of speech. For example, all companions agreed on the caliphate
of Hazrat Abu Bakr (RZ) and swore allegiance on his hands.
IJMA E AMALI: It is where in one era all those worthy of making Ijma, agree unanimously upon
a legal matter by way of action. For example, the four Sunnah before Zuhr prayer are regarded as Sunnat-
e-Moakkadah, by virtue of companions practicing upon it with rigidity. Hence this action can never
become Wajib or Farz until such a reason could be found making it Wajib or Farz.

IJMA FROM PROPHET LIFETIME

Example from the Prophet’s life regarding the concept of Ijma include after the battle of Badr
Holy Prophet (pbuh) consulted with his companions about the prisoner of war and it was decided that they
will get their freedom after the payment of ransom. During the battle of Uhad, the Prophet PBUH consulted
his companions and followed the opinion of the majority and fought the battle outside the city though he
was personally against it. During the battle of Trench, he had the trench dug around the city of Madina on
the suggestion of Salman Farsi. This all is Hadith as it is endorsed by the Prophet (S) but the concept of
consulting and building consensus is shown here.

IJMA OF COMPANIONS OF PROPHET

During Hazrat Uthman’s (RA) caliphate, it was felt that the Muslim had difficulty gathering for
the Friday prayer on just one Azaan and so it was decided by the experts to have 2 calls for prayers on
Friday. Secondly the Tarawih prayer throughout Ramadan after Isha in which the whole Quran is recited.
This was the Ijma of the companions of the Holy Prophet during the time of Hazrat Umar’s (RA) caliphate,
to perform 20 rakats of this prayers and this is practiced even today. Election of Abu Bakr R.A as the
caliph of Islam and the compilation of the Holy Quran after the battle of Yamama was also the result of
Ijma.

IJMA OF PRESENT ERA

For sighting of moon of all months a committee of experts is set by the government, to refer whether the
moon is sighted or not. Unanimous decision of the committee is accepted by everyone. This is based on
Ijma.

03323815832 187 | P a g e
 Cambridge Solutions
Islamiyat (2058)
In 1974 the national assembly declared Qadiyanis as non-believers, they do not believe in the finality of
Prophethood. This law was passed on the basis of the Quranic verse which said, “Muhammad is not the
father of any of your men, but he is the Messenger of Allah and the Seal of Prophets.”
Scholars collectively say that the conventional banking system is un-Islamic as it involves Riba (interest).
This law was based on the Quranic verse which said, “Allah has allowed trade but forbidden usury
(interest).”
All scholars have declared Israel as a non-friendly territory as they kill innocent Muslims. It is based on
the following verse, “O you who believe, do not make Jews and Christians your allies, some of them are
allies of other.”
Scholars have given the permission of Organ transplantation based on Quranic verse, “The one who
has saved the life of a single person as he has saved the whole mankind”. Other examples are permission
of IVF and validity of marriage contract via video conferencing.

EXAMPLES OF QURAN AND IJMA

Example 1
The Holy Quran states, “Prohibited to you (for marriage) are: Your mothers, daughters…” (4:23) Al-
Nisa. As the verse mentions the terms mothers and daughters which could be clearly understood as one’s
mother and stepmothers or one’s daughters or stepdaughters. Since the verse does not clearly mention
about marrying grandmothers or granddaughters hence ijma was exercised. Thereafter now through ijma
the ruling is absolute amongst all Muslims that marrying paternal or maternal grandmother or
granddaughter is also prohibited as an extension of the injunction of the Quran.

Example 2
The Quran states in Surah Baqarah; “It is prescribed, when death approaches any of you, if he leaves
any goods that he makes a bequest to parents and next of kin, according to reasonable usage; this is
due from the Allah fearing.” (2:180) According to this verse after the death of a son of the shares of his
property will be given to his father. But the Quran and Sunnah are silent on if the father of deceased son
is dead too. Thus, after ijma it was decided that this share from the son’s property towards the father will
now go to the grandfather. This is how Ijma is exercised from Quran.

EXAMPLES OF HADITH AND IJMA

Example 1
It isn’t permissible to sell an edible item for the seller before having the ownership of the goods. The
Prophet (PBUH) said regarding this: “Whosoever buys edible items cannot sell it until he has taken
ownership thereof”. The ruling of not selling edible items before owning them is clear and apparent from
this Hadith but this Hadith is narrated by one just companion (Khabar-e-Wahid) therefore based on this
their remains a doubt in this ruling and at the most it is not absolute. This ambiguity is intimated by

03323815832 188 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Muhaddithun that Khabr-e-Wahid are not reliable like Sahih Hadith. By the consensus of believers on this
problem, this possible doubt is removed, and the ruling has become absolute. So, the teaching in Hadith is
unanimously accepted and the doubt about its Sanad is removed hence selling items before having
ownership has become impermissible.

Example 2
The Prophet (PBUH) said: “If in a miscarried fetus life is established by its movements, a funeral prayer
should be offered for it, and it is entitled to its share of inheritance”. According to this hadith of Prophet
(PBUH) the funeral of miscarried foetus will be offered if it had shown life signs before its death. As per
another hadith of Prophet (PBUH) the fetus begins to show movements when it reaches the age of four
month. So the hadith states the funeral prayer of miscarried fetus who died after the age of four month will
be offered. But the question arises when the fetus is miscarried before the age of four months and life signs
were not found in it. The question is funeral prayer will be offered or not? When Ahadith did not provide
the final ruling on this matter, the Muslim community found out the answer by consensus. All those who
are worthy of making Ijma reached to the decision that the fetus who died before the age of four months
its funeral will not be offered as life signs were not found in it. Rather it will be washed, wrapped and
buried. So in this example, Hadith and Ijma jointly formed the law of not offering funeral prayer of fetus
miscarried before the age of four months is established.

QIYAS
Meaning of Qiyas
The root meaning of the word ‘Qiyas’ is ‘according to’, ‘measuring’ and ‘equality’. Literally,
Qiyas (analogy) is the legal method of deducing one principle from another by comparing them together.
Islamically, it is a process of deduction of laws in consultation with the Quran and Sunnah which are
not clearly or directly stated in the previous three sources. It is also defined as the comparison between
the known and the unknown to find out the new Islamic rulings. The known is matter in Quran or Hadith
and the Unknown is the new matter in question.
Qiyas is the authentic source of Islamic legal thinking. The proof of Qiyas is from the conversation
between Holy Prophet (PBUH) and Hazrat Muaz (RZ). Prophet (PBUH) when asked Hazrat Muaz (RZ) if
you do not find any ruling in Quran and Sunnah to solve the matter what would you do? He replied, “I
will then make Ijtihad/ judgement on my opinion.” Prophet (PBUH) approved of this response.
Qiyas involves an individual expert making a new decision on the basis of known teachings. He
compares the known with the unknown and identifies common points between them ultimately deducing
the new law.

FUNDAMENTALS OF QIYAS

03323815832 189 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Fundamental of a thing is that integral part without which that thing can’t exist. The fundamentals of Qiyas
are four in number.
Asal - the ruling which is mentioned in Quran or Hadith.
Far - the ruling of that thing which isn’t found in Quran or Hadith or it is the new matter in question.
Illa’ (the same factor) - the linking cause that connects the Asal and Far.
Hukum - By relating these together it is possible to arrive at the new judgment. That new ruling through
this judgment is Hukum.

EXAMPLES OF QURAN AND QIYAS

Example 1
The Quran forbids sales transactions after the call of prayer on Friday in verse # 9 of Surah Jumma. “0 ye
who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly), haste earnestly to
the Remembrance of Allah, and leave off business (and traffic): That is best for you by but knew!”(62:9)
This is (Asal) or ruling from Quran. The new matter of the question arises, Are all kinds of transactions
forbidden? This is (far) in this ruling. By analogy legal experts found reason that like sales distracts
Muslims from Friday prayers buying also do the same. This is (illa) the linking cause that connects the asal
and far of this ruling. Therefore, the (Hukum) or new judgment is that all kinds of transactions or other
activities like official meetings have been forbidden after the call of prayers on Friday.

Example 2
The Quran states regarding impermissibility of drinking alcohol in verse # 90 of Surah Maidah. “O
believers! Intoxicants and gambling (games of chance), dedication to stones (paying tribute to idols)
and division by arrows (lottery) are the filthy works of Satan. Get away from them, so that you may
prosper” (5:90). This is (Asal) ruling from Quran. The new matter (far) is that what is the ruling regarding
all other drugs causing intoxication? By analogy have found same causative factor (illa) of intoxication in
other intoxicants as in alcohol. Therefore, they have applied the same ruling of impermissibility to those
items causing intoxication and unconsciousness. This is (Hukum) in the ruling or new judgment by use of
Qiyas.

EXAMPLE OF HADITH AND QIYAS

The holy Prophet (PBUH) in his lifetime gave clear guidance about the use of intoxicants related to
alcohol. In his saying he said, “All Intoxicants are prohibited” (Agreed). He also showed with his Sunnah
to beat the drunk with lashes. It is reported “The Prophet beak a drunk with palm-leaf stalks and shoes
(lashed).” (Asal). These teachings of Ahadith state about prohibition of alcohol and the punishment of its
consumption. Although Prophet (PBUH) taught about prohibition and punishment of the drunkard, but the
fixed number of lashes are not stated in his sayings or actions. (Far) When Hazrat Umar (RZ) inquired
Hazrat Ali (RZ) about the prohibition and punishment of using intoxicants and the number of lashes.

03323815832 190 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Hazrat Ali (RZ) solved the matter by his analogy. Hazrat Ali (RZ) said that intoxication cause speaking
drivel and irrational which leads the drunk to falsely accuse others so the punishment of the drunk should
be similar to the defamer. The punishment of defamer is 80 lashes (illa) “Those who accuse honourable
women (of unchastity) but do not produce four witnesses, flog them with eighty lashes, and do not admit
their testimony ever after”. Therefore, with this comparison of known and unknown the punishment for
the drunk was decided 80 lashes at the time of Hazrat Umar (RZ)’s administration by the use of Qiyas.
(Hukum). In this example, the matter of punishing the drunk is finalized by the practice of Qiyas (analogy)
after which the drunk is to be beaten 80 lashes and these orders became the part of Islamic rulings.

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

RULES OF ISNAD/ Usool-e-Riwayat

 To check the authenticity of hadith, Muhaddithun checked Sanad of Hadith first by different rules.
They ensured the first person in the chain of transmitters was the companion of Holy Prophet (PBUH)
because Ahadith after Prophet (PBUH) could be brought forwarded only by his companions who were
present in the company of Prophet Mohammad (PBUH).
 They ensured the chain of transmitters (isnad) was unbroken because the broken chains would leave
certain doubts in their mind about correct transformation of hadith.
 They also ensured that transmitters were known to those before and to those after them in the chain.
By the close study of narrators, they ensured the narrators met each other at mature & stable age.
 Illustration of above-mentioned rules of chain using the chain in which Abdullah bin Umar narrated to
Naf’i who narrated to Imam Malik who narrated to Yahya that the Holy Prophet (PBUH) said: “he who
misses the `Asr prayer is as if he has lost his family and property”.
 They ensured that each transmitter was a person of sound mind and excellent memory. Ahadith that
are said vaguely or transferred with any doubts can’t be accepted therefore excellent memory is one of the
topmost requirements.

03323815832 191 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 They also ensured that each transmitter was good and upright person who not only learned and
conveyed the Prophet (PBUH)’s teachings but also followed them and never be found doing anything
against Prophet (PBUH)’s practices.
 They rejected Ahadith whose chains of transmitters were questionable due to conduct of narrator. For
this they ensured that all narrators in the chain must be truthful and none of them was ever found to be
lying.
 He should report exactly what he has learnt from his teacher, and not use his own words. He must
understand what he reports and know how a change of words can change the ideas in it.
 He must remember and quote the full chain from himself to the Holy Prophet (saw). He should report
what agrees with the reports of other who are known to have good memories.
 We should also check the name list of teacher and students of every narrator because it helps us to
identify the place of narrator in the field to Hadith. All of this information are available in the books of
Asma-al-Rijal.

RULES OF MATN/ Usool-e-Dirayat

 Muhaddithun also checked the Matn of Hadith by different tests to check its authenticity.
 Before checking the body of any hadith, Muhaddithun tried to find out numbers of chains of narrators
for a particular text. If any tradition didn’t come with different chains, they rejected such hadith for further
study.
 They also compared the body of hadith (Matn) with reason.
 They ensured that the Matn of hadith didn’t go against any of the Quranic teachings because Hadith
being the interpretation of Quran can never conflict with the original (Quranic) text.
 Also, they ensured that it did not go against any other of the Prophet (PBUH)’s reliable or genuine
Hadith. This is due to the Prophet (PBUH)’s truthful conduct that without intimation of cancelling previous
orders he never said/did anything that contradicted with his other sayings/doings.
 They made certain that it didn’t go against the common sense as Prophet Mohammad (PBUH) being
the highly intellectual man could not suggest anything beyond logic.
 Also, they made it certain it was not against people’s normal experiences as Prophet Mohammad
(PBUH) being a human being could not suggest anything super natural.
 They made sure it didn’t give precise details of events happened after Prophet (PBUH)’s lifetime as
Mohammad (PBUH)’s could not foresee or foretell.
 Also, they made sure it must not accuse Prophet (PBUH)’s family or any of his companions as such
immodest actions could have never encouraged by him being the role model for modesty.
 The language of the text of the Hadith should suit the Holy Prophet (saw)’s Personality.
 It must not be in the praise of some infamous tribe, place or personality, for example, there are Ahadith
in the praise of Qazween, in Sunan Ibn Maja Muhaddithun have rejected them, as the holy prophet had no
connection with the infamous town.

03323815832 192 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 If a Hadith mentions, severe punishments on a very small bad deed so such a small hadith will also be
rejected.
 It must not mention an incident, which if it had happened, that must be reported by other people too,
but that incident is being reported by a single person. Muhaddithun rejected the hadith attributed to Abu
Bakr, that the companions of the Holy Prophet used to kiss their thumbs when Holy Prophet’s name
was mentioned in Azan (Call to prayer). Since that was a public incident and others too were expected to
narrate it, while that was reported by a single person only.

CLASSIFICATION OF HADITH
 On the basis of abovementioned rules Muhaddithun termed Ahadith as Sahih (genuine), Hasan (strong),
Dhaif (weak) or Mauzu (fabricated).
 If any hadith perfectly passed all these tests then the Hadith was termed as Sahih (genuine).
 If any hadith raised small doubts about its authenticity like if in a chain a narrator’s memory was found
to be slightly defective, such hadith was termed as Hasan (strong).
 If any hadith raised strong doubts or failed in tests then the hadith was termed as Dhaif (weak).
 The saying which was not found to trace back to Prophet Mohammad (PBUH) and was wrongly
attributed to him, such hadith was termed as Mauzu (fabricated).

Classification of Hadith
HADITH E QUDSI/ Divine Hadith
 Al Quds means holy or sacred.
 Hadiths which contain words of Allah in effect to communicate with companions and these words are
not part of Quran.
 It is also called Divine hadith
 Speech of Allah reported by prophet but it is not the part of Quran.
 Examples of this type of hadith are, “fasting is for me and I shall compensate it” and “If my servant
likes to meet me, I will love to meet him”

HADITH E NABWI/ Prophetic Hadith

 Ahadith told by prophet and which have his own word and not mentioned in Quran.
 Example of this type of hadith is, “Pray as you see me praying”

SAHIH HADITH/ Sound/ Excellent

 It is a genuine hadith.
 No doubts are present is this type of hadith.
 If a hadith passes all the test of Sanad and Matn so it is regarded as Sahih Hadith.
 An example of Sahih hadith is, “Make Witr as your last prayer at night”

03323815832 193 | P a g e
 Cambridge Solutions
Islamiyat (2058)

HASAN HADITH/ Good/ Approved

 It is a strong hadith.
 It is next/similar to Sahih.
 Small doubts are present in this type of hadith.
 It is categorized as Hasan because it raises small doubts like its narrator or some of its narrators are
found to have a defect in memory.
 An example of Hasan hadith is, “he who missed three Jummahs out of negligence, Allah will place
a seal over his heart”

DHAIF HADITH/ Weak

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

MAUZU HADITH/ Fabricated

 It is a fabricated hadith.
 Its chain isn’t found tracing back to Mohammad (PBUH)
 Examples of Mauzu hadith are “Seek knowledge even as far as China” and “The ink of the scholar
is more holy than the blood of the Martyr”.

MUTAWATIR
 It is the type of hadith which is conveyed by numerous narrators that it is inconceivable that they have
agreed upon a lie.
 Thus, it is accepted as unquestionable in regard to its authenticity.
 Mutawatir hadith is of two types Mutawatir in wording and Mutawatir in meanings.
 Mutawatir in wording is a hadith which has been narrated by large number of narrators in a manner
that all narrators report it with the same words without any change. An example of this is the hadith of
Mohammad (PBUH): “Whoever intentionally attributes a lie against me, should prepare his seat in the
Fire”. It has been reported by seventy-four companions all with the same words.
 Mutawatir in meaning is a hadith which is not reported by the narrators in the same words. Although
the words of narrators are not the same, all narrators are unanimous in reporting a basic concept which is
common in all reports. It is reported by a large number of narrators that Prophet Mohammad (PBUH)

03323815832 194 | P a g e
 Cambridge Solutions
Islamiyat (2058)
enjoined to offer 2 units in Fajar, 4 units in Zuhr, Asr and Isha and 3 units in Maghrib prayers, yet the
narrations of all the reporters are not in the same words.

AHAD
 It is the type of hadith which is conveyed by very few or one narrator.
 Ahad is categorized in three types Mashhur, Aziz and Gharib.
 Mashhur is narrated by three or more, narrators but still doesn’t match the requirements of Mutawatir.
 Aziz is conveyed by two narrators and Gharib is conveyed by only one narrator.
 An example of Ahad (Gharib hadith) is the report conveyed by Hazrat Abu Bakr (RZ)’s narration:
“Muslims kissed their thumbs when they heard Prophet (PBUH)’s name is Adhan.”

MUSNAD AND MUSANNAF COLLECTIONS

MUSNAD COLLECTION
 Musnad also termed as Musannad means `supported’. In Musnad collection, Ahadith are collected and
divided into chapters as per the name of first narrator of Hadith, no matter what their content and theme
are.
 The chapters in Musnad collections are entitled with the name of companions like of Hazrat Abu Bakr
(RZ), Umar (RZ), Uthman (RZ), Ali (RZ), Aisha (RZ) etc.
 Thus, in Musnad collection the Sanad of Hadith is focused.
 These collections are useful for spotting Ahadith attributed to a particular companion.
 For looking into Ahadith narrated by a certain companion for example Hazrat Abu Bakr (RZ), Musnad
collections are useful. A person will simply find out maximum numbers of Ahadith narrated by Hazrat
Abu Bakr (RZ) in a chapter entitled with his name.
 The best known Musnad collection is Imam Ahmed bin Hanbal’s Musnad.

MUSANNAF COLLECTION
 Musannaf means `divided up’. In Musannaf collection, Ahadith are divided into chapters according to
their content or theme.
 In this category, Ahadith are grouped into chapters and sub-chapters according to their theme for
example chapter of Faith, Prayer, Fasting, and Pilgrimage etc.
 Thus, in Musannaf collection the Matn of hadith is focused.
 They are useful for understanding the Prophet (PBUH)’s teachings on a particular point.
 It is convenient to find out most of the Ahadith of a particular topic in one chapter in these collections.
Like if one wants to find out Ahadith of prayer he would simply open chapter of prayer and all Ahadith of
prayer could be found there in group.
 They are also useful in establishing the Islamic laws.

03323815832 195 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Similarly in case of finding solution on a particular matter, desired information can be searched as per
the topic’s name in these collections.
 Sahah Sitta & Al-Muwatta of Imam Malik are the best known of Musannaf collections.

SIX COLLECTIONS OF SUNNI HADITH

INTRODUCTION
 On the basis of the authenticity of Ahadith, scholars have classified different books of Ahadith.
 There are six books that are considered of the highest rank and they are called Sihah Sitta or six most
authentic books of Ahadith.
 Their names and authors; Sahih Bukhari by Imam Bukhari, Sahih Muslim by Imam Muslim, Sunan
Nisai by Imam Nisai, Sunan Abu Daud by Imam Abu Daud, Jami Tirmidhi by Imam Tirmidhi and Sunan
Ibn-e-Majah by Imam Ibne Majah.

SAHIH BUKHARI
 It was compiled by Imam Mohammad bin Abdullah Ismail Al Bukhari who belonged to Bukhara and
lived during the years 194-256 A.H
 His father Ismail was also the scholar of Hadith who studied the subject under some very famous
scholars such as Malik bin Anas.
 Imam Bukhari began the study of Hadith in the age of less than ten years.
 He had a sharp memory and by the age of sixteen he had memorized many books of the earliest
scholars. He didn’t only Memorize Ahadith from the books but also learned the biography of all the
narrators who took part in transmission of any hadith, their date of birth, death and so on.
 He travelled throughout the Muslim world for nearly 40 years for the collection of Ahadith. In this he
stayed at Hijaz for six years and journeyed to Baghdad eight times.
 He had collected more than 600,000 Ahadith and it is reported that he also had memorized them.
 Form this huge collection of Ahadith he compiled his book Al-Saheeh following very strict rules.
 He didn’t accept any tradition unless the narrators were found reliable, of high grade of personal
character and literary and it was proved that one narrator met the other.
 Out of huge number of 600,000 he included only 7397 Ahadith in his Al-Sahih.
 He divided all these Ahadith into chapters as per their topics like Faith, Salah, Saum, Taharat etc.
 In these Chapters, many Ahadith were repeated in his book and if repeated traditions are taken away
then the total is 2762 Ahadith. Repetition was done because it is a Musannaf way of compilation and
sometimes a Hadith is relevant to different topics.
 He stated Ahadith with their Isnad and also discussed the classification of every hadith. His books deal
with the biographies of the reporters (Tarikh), criticizing and authenticating the reporters of Ahadith.
 For every Hadith he selected to put in his Sahih, Imam Bukhari used to take a bath offered two units
of volunteer prayer & offered Istikhara. Later on, if he was convinced, he put the Hadith in his book.

03323815832 196 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Due to his extremely careful work under rigid rules his collection is said to be the most authentic book
after the Holy Quran.
 Bukhari has said, “I have not included in the book al – Jami’ other than what is authentic and I did
not include other authentic hadith for the sake of brevity.”
 The compiler “Imam Muhammad bin Ismail Al Bukhari” of this collection devoted more than a
quarter of his life to compile his Sahih.

SAHIH MUSLIM
 It was compiled by Imam Abdul Hussain bin Muslim who lived between 204-264 A.H.
 He visited almost all the centers of Islamic learning for the collections of Ahadith.
 Among his many works his Sahih was the most important one. From the 300,000 Ahadith collected he
mentioned only 9200 Ahadith in his Sahih.
 Sahih Muslim is divided into 43 books, containing a total of approximately 4000 narrations excluding
repetitions.
 He too divided all Ahadith into different chapters as per their theme/topic. He stated every hadith
(Matn) with its chains of narrators (isnad) and then discussed the classification of hadith.
 Imam Muslim also wrote a Muqaddama in the beginning of his compilation and that is full of
knowledge about the science of Hadith. The author, for example, selects a proper place for the narrative
and, next to it, puts all its versions. Imam Bukhari 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 ahadith. Sahih of Imam Muslim offers the best material to his students. The Imam informs
us whose wordings among the narrators he used. He
also informs the readers if narrators have differed over a specific quality, surname,
relation or any other fact about narrator in the chain.
 Imam Muslim was benefited from Imam Bukhari as he was Imam Bukhari’s student. He was also
influenced of Bukhari’s method and inspired by his teacher. Once he visited Imam Bukhari and kissed his
forehead saying, “Let me kiss your feet, O Master of Muhaddithun & Doctor of Hadith”.
 His collection is considered as next or same as Sahih Bukhari in authenticity. These two collections
are collectively called Al-Saheehain, the two most authentic collections. If both reported a Hadith, it has
the highest level of reliability and called Agreed upon.
 Upon completing, this book was presented to Abu Zar’ah, a great scholar, for his comments. He
reviewed it closely, and Imam Muslim deleted everything which he thought was defective, and retained
only such Ahadith as were declared by him to be genuine.

SUNAN NISAI
 It was compiled by Imam Abdur Rahman Al Nisai during 214-303 A.H.

03323815832 197 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 He started to Hadith at the age of fifteen and later he made extensive travels to Khurasan, Iraq, Arabia,
Syria, Egypt &Jazira etc. to collect Ahadith for his Sunan i.e. his most famous collection.
 He mentioned 5662 Ahadith in his collection which is well divided into chapters as per themes.
 It is said that when he compiled his great work of Sunan al Kubra and presented to the Governor, the
governor asked for its authenticity and instructed to include only authentic (Sahih) Ahadith in his
collection. Therefore, he after selecting authentic ones made a finalized collection called Sunan Mujtaba.
Sunan Mujtaba is the Sunan considered in Sihah Sitta.
 But in Sunan Mujtaba Nisai didn’t add up only authentic (Sahih) Ahadith, he also recorded even weak
(Dhaif) Ahadith as well.
 Actually it was a part of his methodology. He mentioned Ahadith with different Isnad, then record
isnad where mistakes have been committed by narrators, then explain what is correct. Thus, he recorded
the weak Ahadith as well but mostly to show what defect they had.
 Nevertheless, the weak traditions in Sunan Nisai are less in number in comparison to other Sunan
books.

SUNAN ABU DAUD

 It was compiled by Imam Suleman bin Shoaib whose lifetime was from 202-275 A.H.
 He also met Imam Ahmed bin Hanbal and stayed with him.
 Like other collectors he also travelled to different parts of Arabia like Khurasan, Kufa, Baghdad,
Damascus, Egypt and Basra for the collection of Ahadith.
 He attained a half million (500,000) Ahadith out of which he selected 4800 for his collection Sunan
which is counted as his best work. He too divided Ahadith into topical chapters.
 He took 20 years to complete his book and the book is one of the best and most comprehensive than
others on the subject of legal Ahadith.
 It ought to be remembered that not all the Ahadith recorded in this book are authentic. Abu Daud
himself pointed out many weak Ahadith and there are also Ahadith not mentioned weak by him but later
the scholars pointed them as weak.
 He also wrote in his book: “If there are two contradictory reports from the Prophet Muhammad
(SAW), an investigation should be made establish what his companions have adopted”.
 The reason why did he record some weak Ahadith is that in his opinion a weak Hadith — if it were
not very weak, is better than the personal opinion of the scholars. Thus, he recorded them instead of the
legal opinions of the early scholars.
 He said: “If a person has the knowledge of Quran and the knowledge of the Ahadith of my book he
will not need any other book.”

JAMI TIRMIDHI
 It was compiled by Imam Mohammad bin Isa al Tirmidhi who lived from 209-275 A.H.

03323815832 198 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 He studied under Imam Bukhari and one of his famous masters of Hadith was Imam Hanbal.
 He compiled his famous work Al-Jami which is considered as one of the six reliable books of Hadith.
He gathered 3956 Ahadith in his work which is divided into 50 chapters as per topics.
 His book is a Sunan as well as a Jami’ collection. He collected mostly Sahih and Hasan Ahadith but
there are a few weak Ahadith in his compilation.
 Since it contains Ahadith concerning all kinds of Ahadith this is why it is called Jami.
 In his collection he mainly focused on the matters of Fiqh and closely studied Isnad.
 He puts the heading and then mentions mostly one or two Ahadith from which the heading can be
extracted. Afterwards he gives his opinion about the quality of Hadith and classified the Hadith Sahih
which he accepted as Sahih and termed those Dhai’f which he believed were Dhai’f.
 His collection is the most useful to Muhaddithin and Faqeeh.
 If a Hadith is narrated by many companions so he gave only one chain and mentioned the name of
other companions in the end of the Hadith. He did to reduce the volume of the book with providing
maximum knowledge.

SUNAN IBN-E-MAJAH
 It was written by Imam Mohammad bin Yazid bin lbn e Majah during 209-279 A.H.
 He travelled to many parts like Khurasan, Iraq, Hijaz, Syria, Egypt etc. and during his travel he wrote
books of Tafsir, History and his Sunan. His Sunan contains 4341 Ahadith in topical Chapters.
 As it is one of the books of Sihah Sitta it doesn’t mean it contains all authentic Ahadith. His book is
of the lowest grade in Sihah Sitta. Out of 4341 Ahadith 3002 have been recoiled by authors of the other
five books of Sihah Sitta. Thus, there remain only 1339 Ahadith which have been recorded by Imam Ibn-
e- Majah alone. By the exception of Ahadith he mentioned from Saheehain many Ahadith. He recorded
are Dhai’f (weak).
 However, the book has very little repetition and it is one of the best in arrangement of chapters and
sub-chapters.
 With respect to soundness and strength, Sunan Ad Darimi, Sunan Ad Dar-e-qutni and other books of
Sunan were superior Sunan Ibn Majah but they did not gain popularity like Sunan Ibn Maja.

FOUR COLLECTIONS OF SHIA HADITH

INTRODUCTION
 Among the collections of Shia hadith four collections have gained the most prominence.
 These collections are as worthy to Shia community as Sihah Sitta are for Sunni Muslims.
 They include not only the sayings of Prophet Mohammad (PBUH) but also the sayings and guidance
of Imams. Around 44,000 -Ahadith are included in these four collections out of which 1.5% are the sayings
of Prophet (PBUH) and the rest of the traditions pertains to Imams.

03323815832 199 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Their names are Kitab-al-Kafi of Shaikh Kulayni (16,099), Man Ia Yahdurul Faqih of Shaikh Saduq
(9,044), Tahzib-ul-Ahkam by Shaikh Tusi (13,590) & Al-Istibsar by Shaikh Tusi (5,511).

KITAB AL KAFI
 The first book of Shia’s four collections is Al-Kafi-Fi-ilm-ud-Deen by Mohammad YaqubKulyani
usually called Shaikh Kulyani.
 The title is translated as “The sufficient in the knowledge of religion”.
 This collection is commonly called “Kitab al Kafi” means “The Sufficient Book”.
 Shias believe that there are no “Sahih” hadith books that are completely reliable.
Kulayni himself stated in his preface that he only collected hadiths he thought were important and
sufficient for Muslims to know, and he left the verification of these hadiths upto later scholars.
 The Kitab al Kafi is a twelver Shia hadith collection. The term Twelver is derived from their belief in
twelve divinely ordained leaders known as the twelve Imams.
 Shaikh Kulyani divided his collection into three portions; Usool ul Kafi, which is concerned with the
principle of religion, Fur ul Kafi which is concerned with the details of religious laws. Rawdatul Kafi,
which is concerned with various religious aspects and includes some writings of the Imams.
 In total, Al-Kafi comprises 16, 099 narrations. He divided the portions into volumes and created
different chapters in these volumes as per the topic of hadith. In these sections he gathered Ahadith on the
topics of religious practices and social laws like salah, saum, zakat, hajj, slaughtering, marriage, divorce
and oath etc.
 All the Ahadith in this collection were individually examined through the science of hadith i.e. by the
rules of isnad and Matn. Further, Ahadith were also classified as per their genuineness, Mostly Shaikh
Kulyani gathered Sahih Ahadith in his collection.
 However, just as Sahih Bukhari is the number one book for Sunni Muslims, so is Al Kafi for Shia
Muslims as it was compiled during the life of the representatives of Imam Al-Mehdi.

MAN LA YAHDURUHUL FAQIH

 The second book of Shia’s four collections is Man la Yahdurul Faqih by the famous scholar Abu Ja’far
Muhammad ibn ‘Ali ibn Babawaih, commonly known as Shaikh Saduq.
 The title translates as “Every Man is his Own Lawyer “.
 In this collection Shaikh Saduq gathered 9,044 Ahadith who he divided into small sections as per the
theme/ topic of hadith.
 Like all other Twelver Shi’a books (except for the Quran), everything inside was carefully examined
for authenticity by the rules of isnad and Matn.
 This book is not entirely Sahih, Shaikh Saduq also included Dhaif Ahadith in his collection.
 Generally, the Isnad (Chains of the narrators) are absent. This is because the book was designed to
help ordinary Shia Muslims in the practice of the legal requirements in Islam. Therefore, this book, was

03323815832 200 | P a g e
 Cambridge Solutions
Islamiyat (2058)
not meant to be a work for scholars, who would want to check the authorities. He said regarding his book,
“I compiled the book without Isnads so that the chains (of authority) should not be too many (-and
make the book too long-) and so that the book’s advantages might be abundant. I did not have the usual
intention of compilers (of books of traditions) to put forward everything which they (could) narrate but
my intention was to put forward those things by which I gave legal opinions and which I judged to be
correct. As with all Hadith collections, however, there is no guarantee of the authenticity of each
individual hadith and the reliability of each must be separately assessed.”
 It is mainly concerned with Fur-ul-Deen i.e. details of religious laws. Here he covered topics marriage,
fasting, zakat, hajj etc.
 Thus, the book is a summary of the basic study of legal traditions.

TAHZIB UL AHKAM
 The third book of Shia’s four collections is Tahzibul Ahkam by the famous scholar Abu Jafar
Muhammad Ibn Hassan Tusi, commonly known as Shaykh Tusi.
 The title, Tahzib ul Ahkam, is translated as ‘the Refinement of Laws’.
 Al-Muqni’a was a work on traditions by Shaikh al-Mufid, the teacher of Shaikh Tusi.
Thus, the original intention of Shaikh Tusi had been to write a commentary on Al-Muqni’a of Shaikh
Mufid.
 The method he used to mention Ahadith is to write hadith with its Isnad followed by Al-Mufid’s
comments which are often followed by explanations of Al-Tusi.
 He gathered 13,590 Ahadith in his collection which were divided into chapters and chapters into
sections like purity, salah, saum, zakat, hajj, marriage, divorce etc.
 His work concerns the practical regulations for carrying out the Sharia, the holy law of Islam.

AL ISTIBSAR
 The fourth book of Shia’s four collections is Al-Istibsaar by Shaikh Tusi, who is also the author Tahzib
ul Ahkam.
 The title is translated as ‘the Perceptive’.
 This collection is mainly the summary of Shaikh Tusi’s another collection Tahzib ul Ahkam. The
author intended to make a reference book for a beginner so he made this collection of 5,511 Ahadith.
 The methods to collect Ahadith in it are similar but briefer. There are not so many traditions used in
this work and the explanations are more concise.
 Shaykh tusi regarding this book said: Al-Tusi mentions that his colleagues, after seeing the size of
Tahdhib al – ahkam, considered “It would be useful that there should be a reference (madhkur) book
which a beginner could use in his study of Jurisprudence, or one who has finished, to remind himself,
or the intermediate (student) to study alone deeply…. Therefore they asked me to summarize it (Tahdib
al-ahkam).”

03323815832 201 | P a g e
 Cambridge Solutions
Islamiyat (2058)

1. (a) Outline the main teachings of the Hadith you have studied, from the passages set for the special
study, about the responsibilities of individual Muslims. [10]
Answer: [N 2011]
Ahadith of the Holy Prophet are a valuable source of guidance regarding the conduct and responsibilities
of individual Muslims living in the community. Individual conduct is not only important for the individual
themselves but is also has a impact on the whole community. The Prophet instructed his followers to
establish their relationship with the fundamental source of guidance, the Holy Qur’an so that it could
continuously keep them on the right path. He, therefore, equated this relation with the tethered camels and
their owner: “He who studies the Quran is like the owner of the tethered camels. If he attends to them,
he will keep hold of them; but if he lets them loose, they will go away.”
The Holy Prophet reminded his followers of observing various pillars of Islam and the impact of such
observances on the believer’s social conduct. He summed up this important relationship in this Hadith;
“A man asked the Messenger of God, “Do you think that if I perform the obligatory prayers, fast in
Ramadan, treat as lawful that is lawful and treat as forbidden that which is forbidden and do nothing
further, I shall enter paradise?” He said, “Yes.” Through this hadith the Prophet highlighted the
beneficial effects of regular prayer and fasting on an individual’s behaviour towards Halal and Haram
things. One who abstains from unlawful acts during a state of fasting will surely hate all forbidden acts in
daily living.
Performing lawful things like lawful earnings over the forbidden ones is a distinctive mark of Islamic
Teachings. Therefore, the Prophet admired those believers who work for themselves and do not try to find
undesirable alternatives for their own benefits. He declared; “No one eats better food than that which he
eats out of the work of his hand.” This implies that any occupation, profession or means of earning that
involves hard work is honoured by God, regardless of the nature of work. The Prophet in another Hadith
appreciated dignity of labour by saying, “One who works for himself is a friend of Allah.”
According to Muslim belief, true faith alone guarantees a believer’s salvation from the fire of Hell and
entry to Paradise. Prophet said, “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.” It underlines the importance of true faith and renunciation of pride. It also identifies faith and
arrogance being opposites of each other. When a person embraces Islam, he actually and practically
submits to the will of Allah and submission is diametrically opposed to any form or degree of pride, Quran
and Sunnah reiterate that faith and pride cannot co-exist in the heart of a Muslim
Allah created charms in this world to test His obedient servants. 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. The Holy Prophet said, “This world
is but a cultivating ground for the Hereafter.” A true believer strongly believes in the eternal joys of the
Hereafter whereas a non-believer is fully enticed by the temporary glow of this world and thus, denies the

03323815832 202 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Hereafter. As “The world is the believer's prison and the unbeliever's paradise”. So a non-believer never
wants to leave this world because as he doesn’t believe in Hereafter, he sees this as the only place to be
happy.
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 his Hadith: “Allah does not regard your appearances & your possessions, but he regards your
hearts and your actions”. However good appearance we may carry and whatever success we get, God is
so supreme and high that everything is worthless before Him because He is “Lord of all the worlds” and
“He knows secrets of hearts.” So, a true believer strives to act according to the Quran and Sunnah and
with sincerity of intention.

1. (b) Explain by giving an example how a Hadith has been used together with the Quran in working
out an Islamic law. [4]
Answer: [N2011]
 The Quran marks the limits and outlines of the picture of believers’ life pattern.
 It leaves the task of colouring and complementing the pattern for the Prophet (pbuh).
 It is for the Sunnah to give concrete shape and provide practical form to the believers’ life.
 Same is the case with the other worship rituals, social affairs, economic issues, political matters and
penal codes.
 Sunnah is the second of the two primary sources of law. It comes next to Holy Quran in authority.
 The Holy Quran itself lays emphasis on the importance of Sunnah. It says: And whatsoever the
Messenger gives you take it, and whatsoever he forbids you, abstain from it.” [59:7]
 Though Quran is comprehensive, but it doesn’t go into the minor details. We find details in Sunnah,
so the main function of Sunnah is to explain the teachings of the Holy Quran.
 For instance, rates of Zakat are not mentioned in the Holy Quran, it just says: “And pay the poor rate”
but the Holy Prophet said, “There is no charity tax due on property mounting to less than five auqia,
and no charity tax is due on fewer than five camels and there is no charity tax due on fewer than
five wasq.” The Holy Prophet further explained the rules of Zakat He said, “Neither the property
different people should be gathered together, nor the joint property should be split for the fear of
Zakat.”

2. (a) Outline the main teachings of the Hadiths you have studied about the importance of Muslims
communal life. [10]
Answer: [J2009]
Hadith of the Holy Prophet provide detailed guidance to Muslims about both individual conduct and life
in community. Many of the 20 ahadith set for special study, instruct Muslims about their duties towards

03323815832 203 | P a g e
 Cambridge Solutions
Islamiyat (2058)
fellow members of the community. The Holy Prophet taught his followers to develop a deep sense of
belonging to a family so that they could be caring and considerate towards their brothers in faith. In this
regard he said; “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.” This Hadith teaches Muslims about how they should feel or act towards
other members of their community. Eye and head are the most important parts of human body because if
they are afflicted, the whole body feels adverse effects. Similarly, if Muslims stop caring for their brothers,
the entire Muslim community will start losing strength.
The Prophet stressed on the need of establishing a strong link between beliefs, worship and social
behaviour. He stressed on sincerity in all aspects of our life. For this reason, he stressed upon, “… sincerity
to the leaders of the Muslims and their common people.” This Hadith asks for being sensitive to the
needs and rights of others in the community. They include one’s own relatives, neighbours, and other
members of the Muslim community.
For the purpose of strengthening communal ties among Muslims, the Prophet equated kindness towards
others with acts of charity; “Every person’s every joint must perform an act of charity everyday the sun
comes up; to act justly between two people is charity; to help a man with his mount, lifting him onto it
or hoisting up his belongings onto it is a charity; every step you take to prayers is a charity; and
removing a harmful thing from the road is a charity.” The Hadith repeatedly mentions charity, which is
not only aimed at helping financially, but also demonstrating a spirit of readiness in helping those in need.
The Prophet, therefore, expanded the meaning and scope of charity by including in it all acts that involve
the noble spirit of helping others in a variety of ways. A community with such members is surely an
exemplary community where none is unaware to the needs and problems of others.
The Holy Prophet admired the noble deeds of helping the weak and unsupported by saying, “One who
manages the affairs of the widow and the poor man is like the one who exerts himself in the way of
God, or the one who stands for prayer in the night or fasts in the day.” The Prophet has equated the
reward of extending help to the needy and the vulnerable with that of Jihad and observing religious
obligations. Similarly, in another hadith, he highlighted the rights of the fellow beings (huqoo-ul-Ibad),
“I and the man, who brings up an orphan will be in Paradise like this”. He pointed with his two fingers,
the index and the middle finger. It conveys the message that worship is not restricted to confidential
contact with God, but it as much wider meaning and definition. Taking care of the orphan, the widow and
those who are dependent on the well-off Muslims is also a source of earning Gid’s pleasure and favour.
To get the honour in the close company of Prophet in Paradise means guaranteed closeness to God and
that is one of the greatest rewards a believer can imagine.
The Prophet also guided Muslims in matters related to finance and trade as well as in good social conduct.
He highlighted the importance of observing honesty by saying, “May God show mercy to man who is
kindly when he sells, when he buys and when he demands his money back.” Muslims have been told to
be kind and honest in trade transactions and show leniency to an indebted person who find it difficult to
repay the loan. A true Muslim should never exploit in buying and selling the property of another Muslim

03323815832 204 | P a g e
 Cambridge Solutions
Islamiyat (2058)
who is in dire need of money. Such compassion is greatly lived by God. In another hadith, the Prophet
highlighted the importance of mercy in these words, “God will not show mercy to him who does not show
mercy to others.” This implies that being merciful to others is reciprocal to deserving the mercy of God.
A more of less similar message is conveyed by the following Hadith, “None of you believes until he
wants for his brother that he wants for himself.” This teaches Muslims to treat other Muslims on equal
footing and without any discrimination.

2. (b) Explain the main differences between musnad and musannaf Hadiths. [4]
Answer: [J2009]
Paragraph 1:
 Musnad are the compilation of Hadith in which Ahadith are collected according to the names of
narrators.
 For example, Ahadith quoted by Hazrat Abu Huraira will be written together in one place.
 It is known as Musnad because it is a Sanad base compilation of Hadith.
 The best example of Musnad collection is Musnad of Imam Ahmed Ibn Hambal.
Paragraph 2:
 Musannaf compilations are those in which Ahadith are collected according to the theme and subject
matter.
 For example, Ahadith about purification will be written together in one chapter.
 Musannaf literally means divided up and Ahadith are divided in such compilations topically.
 All the six authentic compilation of Hadith are Musannaf compilations of Hadith.
Paragraph 3:
 So, when we want to get information about a particular narrator, so Musnad collections will help us,
and if we want to get information about one particular topic, so Musannaf collections will be more
helpful.
 Musannaf collections are more helpful for law makers as they get all Ahadith about a certain topic in
one place.
 In early times Muhaddithin made Musnad collection but in the third century they realized that
Musannaf are more beneficial so most of them adopted this way.
 Compiler of Musannaf keeps law making purpose in mind so he tries to bring only Sahih and Hasan
Hadith.
 Whereas compiler of Musnad tries to bring all available Ahadith of a certain in his compilation.

3. (a) According to the teachings of the set of Hadiths you have studied, outline the ways in which
Muslims should treat one another. [10]
Answer: [J 2012]

03323815832 205 | P a g e
 Cambridge Solutions
Islamiyat (2058)
It is identical to 2 (a)
3. (b) What are the advantages of having different categories of Hadiths? [4]
Answer: [J 2012]
 Hadith is next to Quran in authority and even the Holy Quran can’t be put into practice without adding
Hadith with it.
 As Allah took the responsibility of Quran, similarly he also made arrangement for the preservation
Hadith with authenticity.
 The main purpose of categorizing Ahadith was to save the Hadith literature from corruption and
forgery.
 As Hadith is a primary source of law so it’s protection from all sorts of corruption was essential.
 Muhaddithun wanted to present the Sahih Ahadith separately for the guidance of Muslims so they
categorized them and collected Sahih Ahadith.
 These Sahih collections are also helpful for law makers and they remain safe from making a wrong
decision.
 Common Muslims also remain safe from being misguided as the experts marked the Weak and
fabricated Ahadith.
 Muslims remain united if they follow only Sahih Ahadith. Otherwise, they would be divided and many
sects would emerge doing argument with fabricated Hadith without knowing that which Hadith is
Sahih and which is not.

4. (a) Outline the main teachings of Hadith about the conduct of Muslims in communal life. [10]
Answer: [N2014/12]
It has same answer as Q2(a).
4. (b) How do you think following the guidance of the Prophet (pbuh) as regards communal living
can improve society today. [4]
Answer: [N 2014/12]
 Today we see in our society that the people worry for themselves only and have become selfish which
is very bad. If we follow these teachings, we can develop a loving society where the needy people
will not been ignored.
 We see division in our society on the basis of caste, colour, religious and political belongings, material
things etc. by following these teachings we can bring harmony and unity in our community.
 Evil has spread widely in community just because we have forgotten our duty to eradicate it.
 If we start following the teachings of the Prophet about neighbours, guests and others and start helping
others like Prophet, we can establish an ideal community which will be an example for others to
follow.

03323815832 206 | P a g e
 Cambridge Solutions
Islamiyat (2058)
5. (a) Giving references from the set Hadiths you have studied, outline the Prophet’s teaching about
care in the community. [10]
Answer: [N 2016/12]
It has same as Q2 a.
5. (b) How can the teachings of the Prophet concerning care in the community be applied today.
[4]
Answer: Similar to Q4 (b) [N 2016/12]

6. (a) From the set Hadiths outline the Prophet’s teaching about the conduct of the individual in the
community. [10]
Answer: [J 2013/2]
Paragraph 1:
 A Muslim is supposed to be sincere towards everyone in the community. He should be cooperative
and helpful for common Muslims and should also obey the rules.
 A believer should have civic sense. He must avoid all such things which can be a source of discomfort
for any other member of community. He should think for other’s welfare as he thinks for his own
benefit. “None of you believes until he wants for his brother what he wants for himself.”
 A believer should maintain good relationship with other members of community especially his
neighbours. He should show generosity and kindness in dealing with them. “He will not enter
paradise whose neighbour is not safe from his mischiefs.”
 A Muslim’s every action should be positive and should be beneficial for others. He should not miss
any opportunity to benefit others. He is promised of the reward of charity on small such actions.
Paragraph 2:
 A Muslim should also play his role in purifying the community from all evils. Everyone has to do it
on his own capacity. People in authority can do it forcibly and other should at least raise their voice
against an injustice going on in community. “Whosever of you sees an evil action, let him change it
with his hand, and if he is not able to do so then with your tongue, and if he is not able to do so
then with your heart, and that is the weakest of faith.”
 Muslims should also participate in different forms of Jihad and should donate generously in the cause
of physical Jihad as it is for defence of Islam and Muslim community.
 Muslims should work hard and avoid being dependent on other members of the community. They
should utilize their skills to increase the overall productivity and spend and honourable life. “No one
eats better food than that which he eats out of the work of his hand.”
 Islam is a religion of social welfare. Muslim’s attention is diverted to those who cannot manage their
life themselves like widows, orphans, handicapped etc.
Paragraph 3:

03323815832 207 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 The people in authority are responsible to be kind to be ruled. Muslims should make the life of their
dependents and subordinates easier. “Be gentle and do not be hard, and cause rejoicing and do not
alienate.”
 They should practice honesty in all dealings with other members of community. They should remain
ethical even in difficult situations and in business transactions as well.
 Muslims are encouraged to develop the quality of mercy in them. Islam never likes harshness and
rigidity. Even the Prophet’s whole life gave us the lesson of mercy on all creations. “God will not
show mercy to him who does not show mercy to others.”
 Muslims should also avoid all such things which divide the community. They should never encourage
such literature and people who teach them to hate others. Instead, they should love all Muslims and
maintain unity.
 Muslims should give respect to all members of community even if the other person is not rich or
influential. Islam teaches us to value others’ character and faith.
6. (b) How does following the example of Prophet in one’s behaviour towards others affect the
community? [4]
Answer: It is identical to Q4 b. [J 2013/2]

7. (a) Describe the relationship of Hadiths with the Quran, giving examples of How Hadiths are used
in understanding God’s words. [10]
Answer: [N2016/12]
Paragraph 1:
 Quran is the first and the most authoritative source of law as it is the direct word of Allah who is the
Supreme Authority. It says, “And whosoever does not judge by what Allah has revealed, such are
the disbelievers.”
 It is also the most authentic source as no change has ever occurred in Quran. In case of rejection of a
single command a person will be out of the circle of Islam.
 Whenever we need guidance, we should check it in Quran first. It is a comprehensive guidance and
covers all aspects of human life.
 Though Quran is comprehensive, but it doesn’t go into the minor details. It leaves the details be done
by the Holy Prophet. “And We have also sent down onto you the reminder that you may explain
clearly to men what is sent down to them.” [16:44]
 Sunnah comes next to Holy Quran in authority. The Holy Quran itself lays emphasis on the importance
of Sunnah. It says: “And whatsoever the Messenger gives you take it, and whatsoever he forbids
you, abstain from it.” [59:7] and “And he who obeys the messenger has indeed obeyed Allah.”
[4:80]
Paragraph 2:

03323815832 208 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Sunnah sometimes explains a word, which is not explained in the Quran:
For example, the Holy Quran states, “And establish prayer and pay Zakat” [2:43] but the method
of prayer is not mentioned in the Holy Quran. The Holy Prophet explained how to offer the prayer
through his actions, and he said, “Offer your prayer as you see me offering my prayer.” He also
said, “No prayer is acceptable without Fatiha.”
 Quran mentions a general term which could be applied to any person, while the Sunnah further
specifies the term and forms another rule.
For example, the Quran states: “The man and woman who commit Zina, flog each of them with 100
lashes.” (An.Nur: 2) This rule can be applied to any male or female who is found guilty of Zina.
However, the Messenger stoned married men and women who committed Zina.
 A rule may be mentioned in the Quran without any restrictions, but the Sunnah places
restriction on the rule.
For example, the Quran states, “The male and female thief cut their hands.” (5:38) There is no
restriction placed on the rule in the Ayah, but the Prophet said, “The hand should be cut off
for stealing something that is worth a quarter of a Dinar or more.”
 An original rule in the Quran but the Sunnah adds new items to the original rule.
For example, Quran states, “Forbidden to you is your mothers, daughters, paternal and maternal
aunt, nieces, foster mothers and sisters, mothers-in-law and stepdaughter…” (An Nisa: 23). The
Holy Prophet added: "One may not combine in marriage a woman and her paternal aunt, or a
woman and her maternal aunt."
Paragraph 3:
 In many places Quran remain silent and Sunnah gives the law:
For example, the Holy Prophet announced in the Khyber Expedition that flesh of donkey was made
Haraam. He also said, “The part of the garment below the ankle (for men) is in fire.” OR “Silk and
gold are made unlawful for the men of my nation but lawful for women.”
 It is the principle first set by Imam Shafi that Quran and Sunnah can never contradict with each other.
7. (b) By using the principle of analogy (Qiyas) the basic laws of Islam can be applied at any time
and in any ease. Do you agree? [4]
Answer: [N 2016/12]
 Candidates can either agree or disagree with this statement. Those who agree can say that new rulings
can be formed for any new circumstance, based on their basic similarity with the basic laws of the
Quran and Sunnah. In this way the divine laws revealed in the Quran and Sunnah remain unchanged
without becoming outdated. The fundamental laws were made by Allah who created man and knows
what’s best for him at all times. For changing aspects of human life, the Quran and Sunnah provide
basic principles which may be applied by analogy whenever the need arises e.g. the issue of drugs
could be cited, cocaine was not present in the Prophet’s pbuh time so is its use allowed? The Prophet

03323815832 209 | P a g e
 Cambridge Solutions
Islamiyat (2058)
(pbuh) said, Every intoxicant is khamr, and every khamr is haram’ so every intoxicant is unlawful is
a conclusion that could be derived at by the use of analogy.
 Some answers may put forward an opposing argument stating that some schools of thought may
disagree with the given statement as Qiyas depends very much on the ability of a legal expert to find
comparisons between two principles, and because it is practiced by individuals it causes unease to
some Muslims as it does not have the same broad support, as the other three sources. Whatever the
view of the candidate it needs to be backed with evaluation to get the higher level.

8. (a) What part do Hadith play in Islamic legal thinking? [10]

Answer: [J2011]
the answer is same as Q7 (a)
8. (b) What is the importance of consensus (ijma) in Islam? [4]
Answer: [J2011]
[Note: Answer mentioned in Q13 b of The History and Importance of Quran.]

9. (a) Describe how the Hadith are used in establishing law in Islam. [10]
Answer: [N 2013/12]
The answer is same as Q7 a.
9. (b) ‘My community will never agree upon an error’. In your opinion why is this Hadith important
for the practice of consensus? [4]
Answer:
See the answer in Q8 b.

10. (a) Why do Muslims need to know about the Prophet’s Hadiths and what benefit do they hope
to get by following his Sunnah? [10]
Answer: [J 2013]
Paragraph 1:
It should be same as the answer of Q1 b.
Paragraph 2:
 The Muslims need to know the Ahadith as they gave the best guidance in all aspects of life.
 The Prophet taught the rules about political relations with others and the best example for that can be
the Charter of Madina which he dictated right after his migration to Madina. It teaches Muslims to
treat the non-Muslims with justice and give freedom of religion to everyone.
 He also guided towards the best way of business transactions. He set the example of honesty when he
worked for Khadija, and he condemned cheaters and said: “The one who cheats is not among us.”

03323815832 210 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 His Hadith tell us the rulings related to our family issues like he said: “There is no will for the legal
heir.” Which means that one who already get a share in inheritance, nothing else can be given to him
through will.
 About rulings about marriage, he said: “No women can be married to a man who is already married
to her sister or her maternal/paternal aunt.
 His Ahadith are also a guide for legal experts. Whenever the jurists discuss any new problem, they
also seek guidance from Sunnah in performing Ijma and Qiyas.
Paragraph 3:
 The Sunnah of the Prophet, most importantly, guides us towards the best ethical values which make
us a better human being.
 He strictly forbade lying, he said: A believer can do any sin, but he can never lie.’ He himself was
called Sadiq and Ameen much before becoming the messenger of Allah.
 He laid emphasis on spending a modest life. “Modesty produces nothing but good” He advised to be
simple and focus on akhirah. “Be in this world if you are stranger or traveller.”
 He taught his followers how to treat the people around them. “Those who does not show mercy to
the children and does not respect the elders is not among us.” Regarding neighbours he said, “He
is not a true believer who fills his belly, and his neighbour is hungry.”
 His life is the guide in maintaining food relation with family members. “Paradise lies at the feet of
mothers.” And “The pleasure of Allah is in the pleasure of father and the displeasure of Allah is
in the displeasure of father.”
 He even taught us the best way of doing everything like the way of eating, drinking, dressing etc.
Paragraph 4:
 If we follow this guidance, we will spend life with complete satisfaction. We will have no disputes in
family if we fulfil their rights and everyone will respect and love us if we will benefit others and
forgive their mistakes like the Prophet did.
 If we follow the Sunnah, we get huge rewards and will be closer to the Prophet on the judgment day
as the Prophet said, “A person will be with those whom he loved.”
 In case of following Sunnah, we will definitely remain on the path of guidance and achieve paradise.
The Prophet said, I am leaving behind me two things, if you will hold them fast you will never be
misguided: the book of Allah and my Sunnah.’
10. (b) Briefly discuss why the need arose during the early Islamic period or compile the Hadith of
the Prophet. [4]
Answer: [J2013]
[The answer is identical to Q3 b.]

11. (a) how have the Hadith of Prophet been used as a source of guidance by Muslims. [10]

03323815832 211 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Answer: [N 2010, J 2016/12]
[It is same as the answer of 10 a.]
11. (b) ‘Truly, My mercy overcomes my wrath’ This is a Hadith Qudsi. What is special about Hadith
of this kind. [4]
Answer: [N2010]
 Some Ahadith are quoted by the Holy Prophet saying that Allah says so and so. These Ahadith are
called Hadith Qudsi.
 The meaning of these Ahadith was revealed to the Prophet who put them in his own expression.
 The Quran is different as in Quran words were revealed to the Prophet and he just received it and
taught it as it was given to him,
 For example, the Holy Prophet said, “Allah says: ‘Fasting is for me, and I shall compensate it.”
 He also said: ‘Allah wrote in His book before the creation of the world: Indeed, my mercy overcome
my wrath.’
 There are many differences between the Quran and the Sacred Narration (al-Hadith al-Qudsi). Of the
most notable of them are the facts that the Quran is miraculous in its wording and was revealed by
the intermediary of the Angel Gabriel. A Sacred Narration, on the other hand has neither of these
qualities.
 However, other Ahadith which are not called Qudsi cannot be said to be totally inspired by Allah, but
the Prophet never left unguided by Allah.
 Ahadith Qudsi are around 1000 in number whereas other Ahadith are much more in number.
 Ahadith Qudsi mostly talk about Allah’s relation with his servant that is why they are very popular in
Sufism.
11. (b) How are Muslims obeying God when they obey the Prophet? [4]
Answer: [J 2016/12]
 The authority of the Prophet comes next to Allah’s authority.
 Allah himself gave the authority to Sunnah. Quran states: “What the Messenger of Allah gives you
take it and from what he forbids you abstain from it.”
 It also says: “He who obeys the messenger obeys Allah.”
 None of the Prophet’s command can contradict Allah.
 Whatever he said was an inspiration from Allah.
 Allah never left his messenger unguided.
 Quran also said: “Say (O Prophet!) if you love Allah then follow me Allah will love you.
 Allah sent his messenger as a perfect pattern of conduct and he expects mankind to follow his footsteps
in all aspects of life.

03323815832 212 | P a g e
 Cambridge Solutions
Islamiyat (2058)
12. (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]
Answer: [J2015/12]
[It is same as the answer of 10 (a)]
12. (b) Why do the Prophet’s Hadith link belief and action so closely? [4]
Answer: [J 2015/12]
 Islam is a complete code of life which has a very close link between beliefs and actions.
 Whatever the Holy Prophet said or taught he first of all himself practiced it.
 Not only his sayings are guidance for Muslims, but his life is an excellent pattern of conduct for us.
 Whatever he said in his Ahadith is not something factious, but it is all practical.
 He said many Ahadith in which he rejected the existence of Iman if a certain action wasn’t there like
he said, “There is no faith of a person who doesn’t has Amanah. There is no faith of a person who
doesn’t fulfil his promise.”
 He also said, “He will not enter paradise whose neighbour is not safe from his mischiefs.”
 Such Ahadith clearly show that belief and actions are closely linked with each other.

13. (a) Outline how the following sources are used in establishing Islamic law:
i. Hadith and Sunnah and ii. Ijma [10]
Answer: [N2012/2, N 2015/12]
Paragraph 1:
 Sunnah is the second of the two primary sources of law. It comes next to the Holy Quran in authority.
The Holy Quran itself lays emphasis on the importance of Sunnah. It says: And Whatsoever the
Messenger of Allah gives you take it and from what he forbids you abstain from it.”[59:7] it also
says: Say, Obey Allah and the Messenger, But if they turn their backs, Allah loves not the
unbelievers.”
 The main function of Sunnah is to explain the teachings of the Holy Quran for example, the Holy
Quran states, “And establish prayer and pay Zakat.”[2:43] but the method of prayer is not mentioned
in the Holy Quran. The Holy Prophet explained how to offer the prayer through his actions, and he
said, “Offer your prayer as you see me offering my prayer.” He also said, “No prayer is acceptable
without Fatiha.” Similarly rates of Zakat are not mentioned in the Holy Quran, it just says: “And
pay the poor rate” but the Holy Prophet said, “There is no charity tax due on property mounting to
less than five auqia, and no charity tax is due on fewer than five camels and there is no charity tax
due on fewer than five wasq.”
 The Quran states about the punishment of stealer, “The male and female thief cut their hands.”
(5:38) but the Prophet said, “Hand will not be cut for less than ten dirhams.” And the Prophet
explained that only right hand will be cut from the wrist.

03323815832 213 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 In many places Quran remain silent, and Sunnah gives the law. For example, the Holy Prophet
announced in the Khyber Expedition that flesh of donkey was made Haraam. He also said “The
garment below the ankle (for men) is in fire.” OR “Silk and gold are made unlawful for the men
of my nation but lawful for women.”
 There are 3 ways to make laws from the Sunnah of the Holy Prophet.
 By the words of the Holy Prophet: it is known as Hadith.
 By the actions of the Prophet: It is known as the Sunnah.
 By the silent approval of the Holy Prophet: it is known as Taqreer.
Paragraph 2:
 Ijma is derived from Jama. Which literally means to collect or gather. In religious terms it refers to
the collective point of view of the Islamic scholars about a certain matter which is not mentioned in
Quran or Sunnah.
 Whenever such a question rises, Islamic jurists sits together and discuss that matter in the light of
Quran and Sunnah and finally come to a conclusion on which everyone agrees. This agree opinion is
known as Ijma.
 Quran also lays emphasis on Ijma. It says; “And obey Allah and obey the messenger and those
charged with authority among you…”[4:59]
 The Holy Prophet said, “My nation will never agree unanimously in an error.” In another tradition,
he said: Follow the most numerous body, he who separates himself from the main body, Allah will
separates him in the hellfire.”
 There are two broad kinds of Ijma’. The first is the general agreement of all Muslims in matters of
belief, for example, that the Quran was sent down by Allah and that the Prophet Muhammad was his
true messenger. The second particularly concerns legal matters and can be defined as the agreement
of a group of Muslims about an issue on which the Quran and Holy Prophet’s Sunnah have not spoken
the final word.
 The example of Ijma of companions are as follows:
i. After the death of the prophet, a question arose about the appointment of caliph. The companions had
a long discussion and they finally decided and agreed to appoint Hazrat Abu Bakr.
ii. Hazrat Umar asked his council about the punishment of drinkers, Hazrat Ali gave the suggestion to
punish him with 80 lashes. This law was made accordingly, and no one objected on it.
 The Ijma of present-day scholars:
i. All scholars say that Israel cannot be treated as a friendly state as they have occupied Muslim territory
and they kill innocent Muslims.
ii. In 1974 Pakistan National Assembly declared Qadyanis as non-believers because they don’t believe
in the finality of the prophethood.
13. (b) How easy is it to use Ijma in Islamic legal thinking today? [4]

03323815832 214 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Answer: [N 2012/21]
 Ijma refers to the collective point of view of Islamic scholars about a certain matter which is not
mentioned in the Quran or Sunnah directly or clearly.
 Ijma keeps the Islamic law progressive and alive. Without Ijma will be paralyzed.
 It provides us authentic Islamic solutions of our problems as the Prophet said: “My nation will never
agree in error”.
 Quran also orders to obey the legal experts; “And obey Allah and obey the messenger and those
charged with authority…”
 Today, in my opinion, Ijma is easier than it was in the previous times as inn that time it was difficult
for experts to gather in one place for discussion but today science has made it very easy to
communicate with people anywhere in the world. Ulema can have a video conference to discuss
something and guide community with their opinion.
 It is easier because access to various branches of knowledge is easy. Ulema can do research on any
kind of problem in depth and by relating it with principles they can give the final command.

14. (a) Describe how the Prophet’s Hadiths can be used together with the Quran to help Muslims
understand and practice their faith. [10]
Answer: [N2015/12]
[The answer is same as given in the history and importance of Quran (relationship between Hadith and
Quran)]
14. (b) How could your community be improved by the Prophet’s Hadith’s more fully? [4]
Answer: [N 2015/12]
Same as 4b

15. (a) Describe the methods emplo15. (a) Describe the methods employed by the compilers of the
major books of Hadiths to ensure the Hadith they collected are authentic. [10]
Answer: [N 2009]
Paragraph 1:
 Every Hadith has two parts in it Sanad or Isnad and Matn.
 Isnad is the chain of narrators. The Sanad consist of all those who narrated by the text, started with
the last narrator and ending with the Prophet.
 For example, Al-Bukhari  Musaddad  Yahyaa  Shu’bah  Qataadah  Anas  Prophet
Mohammad (pbuh)
 The text of the Hadeeth or what the Prophet actually said or did is called the Matn. In the Hadith
mentioned before, the Matn is, “None of you truly believes until he loves for his brother what he
loves for himself.” (Sahih Al-Bukhari)

03323815832 215 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Paragraph 2:
 To check the authenticity of the Hadith, we must check the following things in Sanad.
 First of all, we must know the dates of birth and death of every narrator. It is to make sure that the
narrators indeed met each other.
 We also check the places of their birth, death and travelling again to make sure, that their meeting
was possible.
 There are certain conditions which must be present in every narrator of Hadith as mentioned by the
great teacher Al-Sha’fi:
 He must be firm in faith.
 The narrator must be known for his truthfulness in whatever he reports.
 His memory must be very retentive.
 He should report exactly what he has learnt from his teacher, and not use his own words.
 He must understand what he reports and know how a change of words can change the ideas in it.
 He must remember and quote the full chain from himself to the Prophet.
 He should report what agrees with the reports of others who are known to have good memories.
 We should also check the name list of teacher and students of every narrator because it help us to
identify the place of narrator in the field to Hadith.
 All these information are available in books of Asma-al-Rijal.
Paragraph 3:
 There are certain things to be checked in the Matn of Hadith.
 It must not contradict with the Quran or the basic teaching of Islam.
 It must not contradict with any famous and authentic Hadith.
 It must not contradict with the logic, common sense and the laws of nature.
 The language of the text of the Hadith should suit the Holy Prophet’s personality.
 It must not be in the praise of some famous tribe, place or personality, for example, there are Ahadith
in the praise of Qazween, in Sunan Ibn Maja Muhaddithun have rejected them as the Holy Prophet
had no connection with the infamous town.
 If a Hadith mention severe punishments for a very minor offence or a great reward on a very small
good deed so such a hadith will also be rejected. If a Hadith gives minor details of future events, such
a Hadith will also be rejected.
Paragraph 4:
 After checking the Sanad and Matan of a Hadith, Muhaddithun divided the Hadith into three
categories:
 Sahih : It is a Hadith which is free from all kind of doubts.
 Hasan: it has minor doubts in it but it is acceptable.
 Daif: it is a Hadith which is full of minor doubts or major doubt in it.

03323815832 216 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Modou’: it is a forged Hadith.
15. (b) why is it important for Muslims to have collections of authentic Hadiths. [4]
Answer: [N2009]
The answer is identical to Q3 (b).

16. (a) Write an account of the parts that make up a Hadith, and describe the checks made by the
collectors of the Hadith to ensure the accuracy of their collections. [10]
Answer: [J 2015/12]
[Same as the previous question]
16. (b) Why was it important to check the accuracy of Hadiths? [4]
Answer: [J 2015/12]
[the answer is identical to Q3 (b).]

17. (a) Write a detailed account of the parts of a Hadith and say how these parts help in determining
the different categories of Hadith, namely: sahih; hasan; da’if; and mawdu’.[10]
Answer: [J 2016/22]
[The answer is the same as 15 (a) but some details of some details should also be given as Q21 a.
17. (b) why do you think the Prophet practiced and encouraged the use of Ijma? [4]
Answer: [J 2016/22]
Here, candidates need to give a personal view of why they think the Prophet (pbuh) practiced and
encouraged the use of Ijma. They could well say that the use of Ijma in legal thinking is based on a number
of verses in the Quran which indicate that the community has been given authority because it is upright
and follows the guidance of God and the example of Prophet (pbuh). They could also say that Ijma was
encouraged as it was safeguarded by the agreement of leading Muslims/experts who could say whether or
not a principle was in harmony with the Quran and Sunnah. All valid answers should be credited.

18. (a) How did the compilers of Hadiths judge between acceptable and non-acceptable Hadith.
[10]
Answer: [J2010]
the answer is identical to Q15 a.
18. (b) How are the Quran and Hadith employed in working out Islamic law? [4]
Answer: [J 2010]
Answer is same as Q1 b.

19. (a) Write about the structure of Hadith and describe the main methods used by the compilers of
Hadiths to establish their genuineness. [10]
Answer: [N 2013/12]

03323815832 217 | P a g e
 Cambridge Solutions
Islamiyat (2058)
The answer is identical to Q15 a.
19. (b) What was the significance of the Prophet not allowing the writing down of Hadiths in the
early days of his prophet hood? [4]
Answer: [N2013/12]
 There is only one Sahih Hadith transmitted by Abu Sai’d al-Khudri in this matter which reads, “Do
not write from me anything except the Quran and whoever has written anything from me other
than the Quran should erase it.”
 It is disputed among scholars. According to Al-Bukhari and others, it is the statement of Abu Sai’d
himself, which is erroneously attributed to the Prophet.
 Some say that it was forbidden to write down Ahadith on early days because all attention should be
paid to the Quran and its preservation, and later on, when there was no danger of neglecting Quran,
the previous order was abrogated.
 Some interpreted it saying that nothing should be written with the Quran on the same sheet as this
might lead someone to conclude that it belonged to Quran.
 This command was given when the Quran was being revealed and the text itself was incomplete.
Otherwise there doesn’t appear to be any sound reason to forbid the writing of Ahadith.
 There are many examples of writing Ahadith in the time of Prophet. Even those companions wrote
Ahadith who quoted this particular hadith. The Quran ordered to follow his conduct so how it would
be possible without preserving it by writing.

20. (a) What rules did the writers of the six authentic books apply to ensure the authenticity of
Hadiths? [10]
Answer: [J 2014/12]
The answer is identical to Q15 a.
20. (b) Why in your opinion was it important for them to apply these rules? [4]
Answer: [J2014/12]
Paragraph 1:
 The logic behind these rules is very obvious as in Isnad everyone must be a Muslim because how can
we rely in the matter of religion on a person who does not even believe in the Prophet as a messenger.
 If a person’s truthfulness is doubtful then we can’t rely on him in anything he narrates.
 Similarly, if his memory doesn’t serve him properly then there will be always a chance of error in his
narration.
 If a person doesn’t understand what he is quoting so then most probably he will not be able to convey
the true meaning of the Hadith.
 He is supposed to quote the exact wordings as sometimes there are hints in those particular wordings
to some great knowledge and sometimes the next person gets that point.

03323815832 218 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Paragraph 2:
 Matn must not contradict with Quran as the Prophet can never say anything against Quran.
 If two Ahadith will contradict, then definitely we have to accept that one which is found in authentic
collections.
 As nothing is illogical in Islam and it orders us to use out common sense that is why a Matn appealing
common sense has to be rejected.
 After Prophet’s death many people fabricated Ahadith in order to project their tribes or places so
Muhaddithun made a rule that Ahadith about infamous tribes and places will be rejected.
 So, if these rule had not been set by the experts then Ahadith would not remain safe from corruption
and the entire face of Islam would have been changed by fabricators.

21. a) What are the different types of Hadiths? How is each Hadiths classified into the different
types? [10]
Answer: [N 2012/22]
Paragraph 1:
 Hadith is the primary source of law and it is next to Quran in authority.
 Even Quran lays emphasis on the obedience of the Holy Prophet, “Obey Allah and obey the
messenger.”
 Without Hadith we can’t practice the Holy Quran properly. That was why Allah saved the Ahadith
as well through experts.
 They spent their lives in keeping the Hadith pure from all form and forgery and corruption.
 In Usool-e-Hadith they categorized the Ahadith according to their authenticity, number of narrators
etc.
 The main classification of Hadith is Sahih, Hasan, Dai’f and Mau’do.
Paragraph 2:
 Sahih (Most authentic or genuine) is that Hadith in which five characteristics are present.
 Its chain of narrator is continuous and unbroken. Which means that the meeting of every narrator was
historically possible with the next narrator in chain.
 Each and every narrator in the chain was a Muslim and known for his truthfulness.
 Every narrator must have very sharp and retentive memory.
 The Hadith should be free from all types I’lal
 All Ahadith of Sahih Bukhari and Sahih Muslim meet these criteria.
 For example, Al-Bukhari  Musaddad  Yahyaa  Shu’bah  Qataadah  Anas  Prophet
Mohammad (pbuh) that he said: “None of you truly believes until he loves for his brother what he
loves for himself.” (Sahih Al-Bukhari)
Paragraph 3:

03323815832 219 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Hasan (acceptable) is that Hadith in which all characteristic of Sahih Ahadith are found but some of
its narrators are less accurate than the narrators of Sahih Hadith but still have god memory.
 Imam Tirmidhi defined it as a Hadith which doesn’t contain a reporter accused of lying, it is not shaz
and the Hadith has been reported through more than one narrator.
 Both Sahih and Hasan hadith are used as a proof and are to be acted upon.
Paragraph 4:
 A Dai’f (weak) Hadith is one in which one or more of the following things are found.
 There is discontinuity in the chain of narrators.
 One of the narrators has a disparaged character and does not possess the ability of retaining the text.
 There is ambiguity in the isnad or in the matan of Hadith.
 The Hadith is shadh or mua’llal.
 The dai’f hadith is further classified into Mursal, Mu’allaq, Mudallas, Munqati’ and Mu’dal on the
basis of defects in the qualification of isnad.
Paragraph 5:
 Mau’do (fabricated) is defined as the Hadith in which the Matn is against Quran or established
norms of Prophet’s saying.
 If one or more reporters are liars then it will declared as Mau’do Hadith.
 It is sometimes recognized by external evidence related to a discrepancy found in the dates or times
of particular incident.
 For example: “Seek knowledge, even if you have to go to China.”
Paragraph 6:
 There is another classification of Hadith according to the number of narrators who narrate the Hadith.
 Mutawatir is the report of large number of narrators whose agreement upon a lie is inconceivable.
 This condition must be met in the entire chain from the origins of the report to the very end.
 For example, the Prophet said: “Whoever will say something on my behalf which I never said should
make his destination in Hell.” This is quoted by more than seventy Sahaba with the same words.
 Ahaad, is the Hadith in which narrators do not reach anywhere near the number for Mutawatir.
 It has been divided into many sub-divisions like Mashhour, Aziz and Gharib.
21. (b) Giving one example, explain how the Sunnah is important in a Muslim’s life today. [4]
Answer: [N/2012/22]
 Sunnah means a practice, a mode of life or a custom.
 In the Holy Quran, the word Sunnah and its plural Sunan have been used sixteen times. In all of these
cases it is used in the sense of established course of rule, mode of life and line of conduct.
 In its technical sense, it implies the dongs and practices of the Prophet,
 Sunnah is extremely important in a Muslim’s life as the Holy Quran states, “Indeed in the Messenger
of Allah you have a good example to follow.”[33:21]

03323815832 220 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 It also says: “Say: ‘If you really love Allah then follow me, Allah will love you and forgive you of
your sins.”[3:31]
 Muslims should try to do everything as the Holy Prophet did as there is no better way than that not
only religiously but even ethically and scientifically.
 The latest research proves the numerous benefits of Prophet’s Sunnah for example the Sunnah of
Miswak. If a person will use Miswak regularly his oral hygiene will be good.
 Ulema have counted seventy different benefits of Miswak in their writings.

22. (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]
Answer: [J 2014/12]
Paragraph 1:
 The Qur’an marks the limits and outlines of the picture of believers’ life pattern.
 It leaves the task of coloring and complementing the pattern for the Prophet (pbuh).
 It is for the Sunnah to concrete shape and provide practical form to believer’s life.
 Same is the case with the other worship rituals, social affairs, economic issues, political matters, and
penal codes.
 Sunnah is the second of the two primary sources of law. It comes next to the Holy Quran in authority.
 The Holy Quran itself lays emphasis on the importance of Sunnah. It says: “And whatsoever the
Messenger gives you take it, and whatsoever he forbids you, abstain from it.”[59:7]
 Though Quran is comprehensive, but it doesn’t go into the minor details. We find details in Sunnah
so the main function of Sunnah is to explain the teachings of the Holy Quran.
 Looking towards the importance of Sunnah. Muhaddithun painstakingly went about their work so
that the future generations of Muslims were following what the Prophet actually said.
Paragraph 2:
 They laid down the rules for checking the authenticity of Hadith which are related to both Isnad and
Matn.
 There are certain conditions which must be present in every narrator of Hadith as mentioned by the
great teacher Al-Sha’fi:
 He must be firm in faith.
 The narrator must be known for his truthfulness in whatever he reports.
 His memory must be very retentive.
 He should report exactly what he has learnt from his teacher, and not use his own words.
 He must understand what he reports and know how a change of words can change the ideas in it.
 He must remember and quote the full chain from himself to the Prophet.
 He should report what agrees with the reports of others who are known to have good memories.

03323815832 221 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 They also check the name list of teacher and students of every narrator because it help us to identify
the place of narrator in the field to Hadith.
 All these information are available in books of Asma-al-Rijjal.
 Asma-al-Rijjal is a branch of knowledge in which hundreds of books had been written by the experts
of Hadith. These books, sometimes comprise many large volumes, contains the information about
thousands of narrators of Hadith.
 For example, Imam Dhahabi compiled ‘Siyar al-a’laam al-Nubala’ and Tadhkira al-Huffaz’.
Similarly Ibn Asakir compiled Tareekh Ibn Asakir and Khatib Baghdadi compiled Tareekh
Dimashq’ etc.
 A researcher of a Hadith approaches these encyclopaedia to get details about any narrators which
help him to decide the authenticity of a Hadith.
Paragraph 3:
 The logic behind these rules is very obvious as in Isnad everyone must be a Muslim because how can
we rely in the matters of religion on a person who does not even believe in the Prophet as a messenger.
 If a person’s truthfulness is doubtful then we can’t rely on him in anything he narrates.
 Similarly, if his memory doesn’t serve him properly then there will be always a chance of error in his
narration.
 If a person doesn’t understand what he is quoting so then most probably he will not be able to convey
the true meaning of the Hadith.
 He is supposed to quote the exact wordings as sometimes there are hints in those particular wordings
to some great knowledge and sometimes the next persons get that point.
 It was important to do all these efforts to keep the Hadith literature free from forgery and corruption.
 Hadith is a primary source of law and if they had not taken all these measures then the entire religion
would be distorted as it had happened with previous Ummahs.
 Like Quran Allah wanted Hadith to remain present in the world for the guidance of mankind that was
why he sent such people who had incredible memories and talent and they preserved Ahadith in their
sound collections.
22. (b) In your opinion what are the main advantages of having authentic Hadiths? [4]
Answer: [J2014/21]
The answer is identical to Q3 (b).

23. (a) What do Muslims generally understand by the terms: [10]

 Isnad and Matn of Hadiths
 Musannaf and Musnad Hadiths
Answer: [N2014/21]
 For isnad and Matn See Q 15a.

03323815832 222 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 For Musnad and Musannaf See 2b first two paragraphs.
23. (b) Which in your opinion is more beneficial for Muslims to have Musannaf collections or
Musnad collections of Hadiths? Give reason for your answer. [4]
Answer: [N2014/21]
See third paragraph of 2b.
O/N 2019 P22
Compilation of Hadith

Q (a) Write a detailed account of The Mussanaf and Musnad collections of Hadith [10]
The kind of work in which the Ahadith are assembled together according to the themes is called Musannaf,
which means ‘divided up’, because it divides the Ahadith according to their themes. The compilers
examined the Matn rather than the Isnad.
The first organised works of Islamic scholars, called Musannaf, or books were organized topic wise. These
were mainly manuscripts that were developed during the first two centuries of Islam and were arranged
into chapters dealing with different legal or ritual questions, for example, prayer, fasting, inheritance and
other laws concerning the Muslim community etc. The earliest Musannaf books are almost entirely lost
with the exception of some of the most important ones. The Musannaf of "Waki" is known to us only
through the references. Some of the chapters of Musannaf Abu Bakr and Al Razzaq are still intact.
However, the most authoritative collection of Musannaf collection was Al- Muawatta Imam Malik
(711AD-795AD) compiled by Imam Malik ibn Anas, a student of Imam Nafi. Imam Malik spent forty
years of his life in Madinah to compile this book. The "Muawatta" literally means "the levelled path"
that is easier to tread which is termed as the legal textbook, for it in he employed Ahadith together with
the Quran to establish points of legal teachings. Legal decisions drawn by him were based on deductions
from the Quran, Sunnah and Ijma.
Legal scholars referred to the Musannaf collections to know legal opinions of the Companions and
Successors, and Hadith critics used them as evidence when establishing the authenticity. The narrators
became the part of the chain of a Hadith.
The Musnad meaning "supported" because, it lists them under the names of the various Companions who
come last in the transmission chains, Isnad and so support or guarantee its authenticity. The entire Isnad
is mentioned which allows the Hadith to be traced back until Prophet (saw)
In the late second/early third century AH there was a shift towards Musnad collections, as they were
arranged according to the Isnad. All the Ahadith narrated from a certain Companion would fall into one
chapter, and all those from another would fall in the next chapter, etc. .The Musnad compilations were
divided into chapters whose headings were identified by the name of a particular Companion, such as,
Ahadith of Hz Abu Bakr, Ahadith of Hz Ali Ibn Abu Talib or Ahadith of Abu Huraira. These collections
were useful to study the "Asma-ur-Rijal" of a particular companion.

03323815832 223 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Muslims who were concerned with understanding legal teachings in the Ahadith did not find it an easy
collection to use, because it only divided the Ahadith according to the name of the first transmitter.
At this time Ahmed Ibn Hanbal was active making this collection. His Musnad consists of 27,700 Ahadith
of which one fourth or one third are repetitions of Ahadith through different narrations. Unfortunately.,
he could not complete his work due to his death, later his son completed it.

03323815832 224 | P a g e
 Cambridge Solutions
Islamiyat (2058)

ISLAMIAT 2058/2

Topic

THE RIGHTLY
GUIDED CALIPHS

CALIPHATE PERIOD

03323815832 225 | P a g e
 Cambridge Solutions
Islamiyat (2058)
1. (a) Write detailed account of the four false prophets, and how the caliph Abu Bakr defeated them.
[10]
Answer: [J-2014/21]
Paragraph 1:
 He was from Yemen and the first one to claim to be a prophet.
 He was ugly so he used to keep his face covered and was known as veiled prophet.
 The Holy Prophet was ill. He attacked Najran and dismissed the Muslim governors. Then he
advanced towards Sana’a.
 The Holy Prophet asked Muslims there to do something to get rid of him. A companion Firoz al-
Dhalaymi killed him.
 During Abu Bakr’s caliphate the people of Yemen gain revolted under the leadership of a man named
Qais b. Abd Yaghus.
 Looking towards the strength of rebels Firoz decided to move to the mountainous stronghold and
stayed there for six months collecting Muslims. Thousands of Muslims joined him and finally he
defeated Qais and controlled Sana’a, the capital of Yemen.
Paragraph 2:
 He belonged to Banu Asad tribe. He was a wealthy leader of Banu Asad and Ghatafan tribe in
Northern Arabia, and was renowned warrior.
 He claimed to be a prophet within Prophet’s life. After Prophet’s death Abu Bakr sent Khalid b.
Waleed to face him.
 Khalid killed his supporters in a battle in September 632, known as the Battle of Buzakha.
 He escaped to Syria and later he accepted Islam. He then participated in the Battles of Jalula, Qadisiya
and Nihawand.
 The remaining army of Tulayha gathered in Ghamra where Khalid again defeated them in the 3 rd
week of September.
Paragraph 3:
 She belonged to Banu Taghlib. She was a Christian Arab. She had a following as a soothsayer.
 After the death of the Prophet, she declared herself as a prophet. She had a force of 4000 to march on
Madina, but learning of Tulayha’s defeat by Khalid, she dropped her plans.
 Her army was crushed by Khalid b. Waleed.
 She then accepted Musailma’s prophethood and married Musailma, the liar.
 After his murder in the battle of Yamama she went back to Iraq and accepted Islam during the reign
of H. Muawiyah.
Paragraph 4:
 He belonged to Banu Hanifa. He enjoyed the Prophet’s gathering and then claimed to a prophet within
the Prophet’s life.

03323815832 226 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 After the Holy Prophet’s death, he became stronger. He had an army of 40000 men. His stronghold
was Yamama, in the east of Madina.
 He parodied the verses of the Holy Quran. He legalized gambling and drinking for his followers and
reduced the number of prayers.
 He wrote a letter to the Holy Prophet and claimed that he had a share in his prophet hood. After
listening to his letter, the Prophet called him al-kazzab (arch-liar) but the Prophet soon died.
 Abu Bakr first sent Ikrama to him. He was supposed to stop the apostates of Yamama from going
towards Khalid, but Ikrama attacked Yamama and was defeated. Abu Bakr was very upset on this as
he did not allow him to attack.
 Then he sent reinforcement in the leadership of Shurahbeel Ibn Hasan but even he did the same
mistake.
 Then finally Khalid Ibn Waleed arrived. Musailma had a force of 40000 and Muslims were only
13000. A fierce battle was fought in which about seven hundred companions were martyred including
hundreds of Huffaz (those who committed the Holy Quran to their memory).
 This battle is known as the Battle of Yamama and the Battle of garden of death. Musailma fortified
in a garden after his defeat where he was killed by Wahshi, who killed H. Hamza in Uhad.
 After this battle the opposition to Islam in Arabia collapsed and the Muslim’s power was consolidated
under the authority of the caliph. Now Hazrat Abu Bakr turned his attention to the issue of Byzantine
and Persian empires.
1. (b) Why did Abu Bakr think it of great importance to defeat the false prophets? [4]
Answer: [J 2014/12]
 He thought it was as important as finality of prophet hood is a major Muslim belief. It is proved by
many verses and Ahadith and who can better know it than Abu Bakr. He considered it their
responsibility to keep Islamic doctrines in their actual form. Otherwise, the first pillar of Islam would
have been challenged.
 The Holy Prophet himself ordered to crush false prophets as we saw in the case of Aswad ,and he
called Musailma ‘kadhab’ the liar. So, Abu Bakr fulfilled the Prophet’s command.
 The false prophets were also changing the tenants of Islam as we saw in the case of Musailma who
had legalized drinking and gambling and reduced prayers. If he would not have taken action against
them at that point Islam wouldn’t be present today in its original form.
 They were also a political threat for the newly born Islamic state as they were marching towards
Madina and have occupied many towns so operation against them was essential.
 In case of their domination people would not follow the divine faith taught by the Prophet but the
man-made faith which obviously would lead to misguidance.

2. (a) Describe Abu Bakr’s activities against the false prophets and apostate tribes. [10]

03323815832 227 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Answer: [N 2009]
Paragraph 1:
It will be about the four false prophets. The detail is given above but we have to mention them briefly.
Paragraph 2:
 At Najd the Banu Yarbu’ a branch of Bani Tamim, under the chief, Malik b. Nuwayrah refused to
give Zakat.
 After the Holy Prophet’s death some other tribes also refused to give Zakat to H. Abu Bakr.
 They said it was an agreement with the Prophet and after his death they will not give Zakat to any
other authority.
 But Abu Bakr said: “If with reference to Zakat, you withhold even as much as a string to tie a
camel, as the Khalifa of the Holy Prophet, it will be my duty to fight for it, whatever the
consequences.”
 They decided to launch an attack on Madinah but Abu Bakr sent Khalid b. Waleed to them. Malik
b. Nuwayrah was arrested. After inquiry Khalid declared him a rebel apostate and ordered his
execution.
 Muslims fought against his tribesmen. After a hot contest they were defeated and then they agreed to
give zakat regularly. This battle is called ‘Battle of Butah’
Paragraph 3:
 Oman people had revolted under their leader Laqeet b. Malik, known more commonly as ‘the
Crowned One’.
 In mid-September 632, Abu Bakr dispatched Hudaifa b. Mihsan to tackle the apostasy in Oman.
 Ikrama marched from Yamama to Oman for reinforcement, and the combined forces of these two
generals defeated Laqeet at the Battle of Daba, fought in the late November 632.
 During Abu Bakr’s caliphate the people of Yemen again revolted under the leadership of a man
named Qais b. Abd Yaghus.
 Firoz Daylmi finally defeated Qais and controlled Sana’a the capital of Yemen.
 Then the people of Bahrain apostatized and helped Musailma in war against Muslims. They received
help from Persians and were ready to fight against Muslims.
 So after the battle of Yamama, Abu Bakr sent A’la b. Hadrami against them. A’la mounted a surprise
attack one night and captured the city, most of them surrendered and reverted to Islam. This operation
was completed at about the end of January 633.
 The last of the greatest revolts of the apostasy was that of the powerful tribe of Kinda which inhabited
the region of Najran, Hadhramaut, Zayad b. Lubaid. Muslim governor of Hadhramaut, operated
against them, it was captured in February 633.
2. (b) Why Abu Bakr is called the Saviour of Islam? [4]
Answer: [N2009]

03323815832 228 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 He is truly known as ‘Saviour of Islam’ as he took a stern action against the false prophets and crushed
them all fully. They were challenging the first pillar of Islam as the second part of Shahada is about
the finality of the prophethood. They were also changing the Prophet’s teachings if immediate action
wouldn’t have taken Islam would have lost in originality. They were also posing political threat to
the first Islamic state. By dealing them with iron hand Abu Bakr really saved Islam.
 He also saved Islam by taking action against those who were destroying the financial pillar of Islam
i.e. Zakat. Zakat is the backbone of Islamic economic system. If it would not be there, Islamic
mechanism in community would be paralyzed.
 His compilation of Quran is one of the actions which were essential for the safety of Islam as Huffaz
had been killed in the battles and no compiled copy of Quran was available. Quran is the foundation
of Islam if it would be corrupted the very foundation of Islam would be shaken.
 Persians and Syrians were also involved in supporting the rebellious factors in Islamic empire, so
Abu Bakr declared Jihad against them and got rid of any possible threat from their side. He didn’t
just save the Muslim territory but even extended it a good deal.

3. (a) Write an account of the major contribution made to Islam by Abu Bakr during his caliphate.
[10]
Answer: [J 2016/22]
Paragraph 1:
It will be about the four false prophets but covered briefly [details given in Q1]
The compilation of Quran should be mentioned briefly right after the battle of Yamama.
Paragraph 2:
It will deal with the refusal of Zakat [details given in Q2 a paragraph 2]
Paragraph 3:
Talk about the expansion within Arabia [Details given in Q2 a paragraph 3]
Paragraph 4:
 One of the major contributions was his expansion of empire outside Arabia.
 He appointed Khalid as commander and sent him to Persia on the suggestion of Muthanna b. Haritha,
who accompanied Khalid b. Waleed. There were 18000 troops.
 Khalid defeated Persians in the battle of Chains, Mazar, Walaja, Ulleis and Ain-ul-Tamr and captured
the towns of Hira and Anbar.
 From April 633 to November 633, Khalid had conquered most of Iraq.
 Then Abu Bakr ordered him to lead the Syrian campaign. There Khalid defeated Syrians in the Battles
of Bosra and Ajnadein.
 He laid down the siege of Damascus in August 634 where they received the sad news of Abu Bakr’s
death.

03323815832 229 | P a g e
 Cambridge Solutions
Islamiyat (2058)
3. (b) Explain why he was known as the Honest One (al-Siddiq) and the ‘Saviour of Islam’. [4]
Answer: [J 2005]
 He was known al-Siddiq as he was the first person to confirm the incident of Mi’raj he believed in
the Prophet when everyone was having doubts about his great night journey. When the Prophet saw
his confidence, he honoured him with the title of al-Siddiq (the testifier of truth).
 The reason of calling him Savior of Islam is given in Q2 (b).

4. (a) i- Write about the election of Abu Bakr as caliph and how he dealt with the false prophets
during his reign? [10]
Answer: [N2012/12]
Paragraph 1:
 After the death of the Holy Prophet Ansar assembled in “Thaqifa Banu Sai’da” to choose the caliph
from their community.
 When Muhajreen got this information, they went there immediately and took part in the discussion.
 Ansar mentioned their services and wanted to appoint Saad Ibn Obadah as the caliph. Muhajreen
also wanted to choose the caliph from their community in view of their services of Islam.
 Then Ansar suggested to choose two caliphs one from Muhajreen and the other from Ansar, Hazrat
Umar rejected this idea as it would lead towards confusion.
 Abu Ubaidah said, “O Ansaar! You were the first to uphold Islam, don’t be the first to sow the seed
of dissension in it.”
 Abu Bakr argued that the Arabs would not agree on any “Ameer” other than a person from the
Quraish. The Prophet had also said: “Imam should be from Quraish.”
 On this Ansar withdrew their claim saying that the Prophet also belonged to the Quraish so they have
a preference over them.
 Abu Bakr suggested the names of Umar and Abu Ubaidah for this post. But Umar held the hand of
Abu Bakr and took the pledge of loyalty, then all people rushed to pledge their loyalty to Abu Bakr.
 Abu Bakr addressed people and said: O people! I have been selected as your trustee although I am
not better than you. Help me, if I am right, set me right, if I am wrong. Obey me as long as I obey
Allah and His messenger and if do not obey Allah and His messenger, then obey me not”.
Paragraph 2:
It will be about Aswad Ansi.
Paragraph 3:
It will be about Tulayhai.
Paragraph 4:
It will be about Sajjah.
Paragraph 5:

03323815832 230 | P a g e
 Cambridge Solutions
Islamiyat (2058)
It will be about Musailma.
Details given in Q1 a
4. (a) ii- Write a detailed account about the election and administration of Abu Bakr. [10]
Answer [N 2017]
The Prophet (pbuh) 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 (pbuh). Whether the caliph was to be from the ansar, or the Quraysh was discussed at
the meeting. The ansars wanted a caliph from amongst them in view of their sacrifices for Islam, but Abu
Bakr argued that the Arabs would not agree on any Amir other than a person from the Quraysh, at which
point the ansars suggested the option of electing two Amirs, one from the Quraysh and one from the
ansars, to which ‘Umar objected saying it would cause confusion in the umma. ‘Ubayda bin Jarra
addressed the ansars at this point and said, ‘O Ansar! You were the first to uphold Islam do not be the
first to sow the seeds of dissension in it.’ The ansars immediately withdrew their claim. Abu Bakr
suggested the name of ‘Ubayda bin Jarrah and ‘Umar held the hand of Abu Bakr and pledged his
allegiance. On seeing this people from all sides rushed to pledge their loyalty to Abu Bakr and a general
pledge was taken the next day. Candidates could refer to the speech Abu Bakr made upon his election.
As for the administration of Abu Bakr, he laid the foundation of a truly democratic state. Following the
Qur’an and sunna Abu Bakr conducted the affairs of the state by discussing all matters with the Majlis-e-
Shura. He divided the state into provinces and appointed governors who were responsible for both
administrative and military affairs. Public money was strictly accounted for and all those in government
were selected on merit. It should be said that even though there was no police force, all crimes and their
perpetrators were dealt with in the light of the teachings from the Qur’an and sunna and if they were silent
ijma was practiced. By his efficient administration he preserved the integrity of Islam by suppressing
rebellions and making sure that the Pillar of zakat was enforced.
4. (b) Was Abu Bakr a good choice as caliph? Give reasons to support your answer. [4]
Answer: [N 2012/12]
 His choice can be justified for various reasons.
 Firstly, he was the most senior member of the Muslim community.
 He was the first free man to accept Islam and was close to Prophet’s age.
 He remained with the Prophet throughout his struggle for Islam, so he knew his policies well and no
one else has that much experience.
 He was also the sincerest member of the community as he sacrificed everything he had at many
occasions.
 The Holy Prophet made him the Imam in prayers in his sickness which is a hint that Abu Bakr was
the best in his sight in the community.

03323815832 231 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 After assuming caliphate, he proved that his choice was right as he dealt with the rebels with iron
hand and saved the empire from all inward and outward threats.
 Even when other companions were confused and scared due to the gravity of discords, he remained
steadfast and led the campaigns bravely.

5. (a) Write detailed account of the Battle of Yamama, and the compilation of the Quran during the
caliphate of Abu Bakr. [10]
Answer: [J 2016/22]
Paragraph 1:
It will be about the battle of Yamama as given in Q1 (a) para 4.]
Paragraph 2:
 After the Holy Prophet’s death Musailma Kazzab claimed to be Prophet.
 Battle of Yamama was fought against him in which more than 300 Huffaz were martyred.
 So Hazrat Umar asked Hazrat Abu Bakr to appoint someone to complete the Holy Quran.
 After some hesitation he agreed, and he appointed Zaid Ibn Thabit for compilation as he was a hafiz
and had a lot of experience of writing revelations.
 Zayd also showed reluctance and said: “If I would be asked to uproot a mountain it would be easy
for me than compilation.”
 It was announced in Madina that if anyone had any written piece of the Holy Quran, he should bring
it to Zayd Ibn Thabit.
 Zayd used to tally it with his memory and also asked for two witnesses who would say that they had
heard these verses from the Holy Prophet.
 In this way Quran was compiled and it was called ‘Mushaf’.
5. (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]
Answer: [J 2016/22]
 During his caliphate, Abu Bakr fought to uphold the finality of the Prophet (pbuh) in the wars against
the false prophets.
 He refused to give in to the demands of those who wanted to be exempted from paying Zakat and
fought battles with them.
 He preserved the word of God by having the Quran compiled.
 One or more of these events could be given by candidates as example of how Abu Bakr always stood
by the truth and fought to maintain it, by which he lived up to the title of ‘al-Siddiq’ (Testifier of the
Truth) which the Prophet (pbuh) had given him when he was the first to believe the Prophet’s (pbuh)
account of Mi’raj.

03323815832 232 | P a g e
 Cambridge Solutions
Islamiyat (2058)
6. (a) Write about any two major events that place during the caliphate of Abu Bakr. [10]
Answer: [J2015/21]
The two major events can be battle of Yamama and the compilation of Quran as given in previous
question.
6. (b) In your opinion which of the two events you have written about in Part (a) was more significant
and why? [4]
Answer: [J 2015/21]
The significance of his action in battle of Yamama is given in Q1 (b).

7. (a) Write about: [10]

i. Abu Bakr’s conquest of the false prophets.
ii. Uthman’s arrangements to make a collection of the Holy Quran.
Answer: [J 2008]
Paragraph 1:
It is same as Q1 a but concise information will be possible.
Paragraph 2:
 During caliphate period Islamic empire expanded a lot. Many non-Arab also accepted Islam.
 The companions used to recite the Holy Quran in seven different dialects. They taught their dialects
to the new converts.
 Gradually the differences arose among new converts regarding the recitation the Holy Quran.
 They considered their dialect correct and the other dialects wrong and were close to start fighting on
this issue.
 Huzaifa Ibn Yaman and Anas Ibn Malik asked the caliph to stop this nation from fighting over the
book of Allah like the previous nations.
 So, Uthman appointed Zayd Ibn Thabit to compile the Quran again but to write everything in the
dialect of Quraish.
 At that time Mushaf was with Hazrat Hafsa but she sent it to Zayd Ibn Thabit without any delay.
 With the help of other scribes Zayd produced about seven copies of the Holy Quran in Quraish dialect.
 The copies were sent to every important province. Other copies were collected and burnt on the
command of caliph.
 That was why Uthman was given the title of Jami-ul-Quran.
7. (b) Explain why these two caliphs thought it was important to take these actions. [4]
Answer: [J 2008]
It will deal with the reasoning of crushing the false prophets b Abu Bakr as mentioned in Q1 (b)
Paragraph 2:

03323815832 233 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Uthman thought it necessary to compile the Quran again in one dialect as Muslims were at the verge
of fighting on this issue. They were confused due to variation of dialects as they were non-Arabs. If
Uthman would not have taken the immediate action Ummah would have been divided and every sect
would have their own Quran.
 The mischief makers could also exploit the situation and could try to corrupt the Holy Quran saying
that this is also a version of some dialect.
 With the great expansion it was also the responsibility of the caliph to help the new converts in
learning the religion easily and correctly.
 He chose Quraish dialect for that because it was the Prophet’s dialect and Arab’s believed in the
leadership of Quraish and could easily accept it as a common dialect among all Muslims.

8. (a) Trace the expansions of Islamic Empire under the rule of caliph Umar. [10]
Answer: [J2009]
Paragraph 1:
 After Khalid left for Syria Persians intensified attacks on Muthanna b. Haritha.
 Umar encouraged Muslims for Jihad and made Abu Obaid Thaqafi their commander.
 First, they met Persians at Namariq. Their leader was Jaban and Muslims gave them a crushing
defeat.
 Then in late October 634, Battle of Bridge was fought led by Abu Obaid Thaqafi. Bahman
Jadawaih set out from Madain with war elephants. The Muslims made a bridge of boats to cross the
river Euphrates. However, they were overrun by Persians. Abu Ubayd and his kinsmen were
martyred, but Muthanna saved the remaining Muslims by ordering to repair the bridge and return
from battlefield. 4000 Muslims died, 2000 fled and 3000 reached the camp. 6000 Persians were also
killed. This was the only defeat of Muslims.
 Then Umar sent some reinforcement and appointed Muthanna as the leader. This time Persians were
asked to cross the river and they come with 12000 men in the leadership of Mehran Hamadani.
Mehran and Persians were killed in large numbers and a vast quantity of spoils was acquired. It was
Battle of Buwaib fought in October 634.
Paragraph 2:
 Persians wanted revenge of Buwayb, so they arranged an army of 60,000 men in the leadership of
Rustam. They also brought 30 trained war elephants.
 Umar mobilized an army of 30,000 and appointed Saad Ibn Abi Waqas to lead.
 This is known as the Battle of Qadsiya which lasted four days in September 636 but finally Muslims
crushed the Persian army. Rustam was killed and remaining army fled.
 6000 Muslims were martyred, and 40000 Persians were killed. Saad wrote a letter to Umar informing
him about victory.

03323815832 234 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Hashim b. Utbah with Qa’qa b. Amr played significant role in fighting.
 It was the most decisive battle and turning point in the Iraq campaign.
Paragraph 3:
 After staying for 2 months in Qadisiya, in March 637, Saad b. Abi Waqas marched against Mada’in,
Yazdgird’s capital. Muslims exclaimed takbir when they saw white palace across the river. Saad and
Qa’qa crossed the river on the horse back with around 1200 horsemen. Saad reached the palace and
led the first Friday prayer in it. The Emperor, his family and nobles had fled to Hulwan with their
treasures.
 The Mehran’s army occupied Jalula, near Madai’n. They converted the town into a fortress by
digging trench around it. A huge number of troops gathered from eastern side here. Saad sent Hashim
b. Abdullah with 1200 men and Qa’qa led the advance guard. Muslims laid the siege which lasted
from March-Nov 637. Finally, Muslims used the strategy of fake retreat and Allah helped Muslims
with a severe storm and Persians were defeated.
 Yazdgrid fled to Rey and Hulwan fell in the hands of Qa’qa. Huge spoils were collected which made
Umar weep.
 In 642 the battle of Nihawand was fought led by Noman b. Muqrin and 30000 Muslims defeated
150000 Persians. It is known as the Conquest of all Conquests. The victory of Nihawand was
decisive as on hearing this, Hazrat Umar ordered the invasion of the Persian provinces in 642, and
by the next year, Isfahan, Khurasan, Rayy, Fars and even the outlying region of Sindh had been
conquered.
Paragraph 4:
 In January 635, romans were angry as Muslims were going to conquer Jordan, so they gathered in its
province Baisan. They were around 50000 led by Seclarius. The romans attacked but Khalid
launched a furious attack and the Romans suffered great casualties. So, Muslims conquered Jordan.
 In September 635, Hazrat Khalid Ibn Waleed added Damascus to Muslim Empire. No booty or slaves
were taken, and Damascus came in control peacefully as they accepted all conditions.
 In May 636, Muslims laid the siege of Homs which lasted long. Due to extreme winter they hoped
the desert warriors will lift the siege, but they remained firm. Finally, they made a peace treaty like
people of Damascus.
Paragraph 5:
 After the loss of important cities, Heraclius ordered to mobilize troops from all corners of his empire.
By May 636 Heraclius had a large force of 260,000 men concentrated at Antioch.
 Khalid advised Abu Ubaidah to pull the troops back from Palestine and from Northern and Central
Syria, and then to concentrate the entire Rashidun army in one place.
 Byzantines encamped in the valley of Yarmuk between Raqqah and Allan rivers keeping Yarmuk
on their back. Muslim army of 40,000 men rallied at Yarmuk in the leadership of Abu Ubaidah but

03323815832 235 | P a g e
 Cambridge Solutions
Islamiyat (2058)
then he gave the leadership to Khalid b. Waleed. Muslims offered them the three options, but they
decided to fight.
 The battles lasted six days and then only one third of the Byzantine army remained in the battlefield,
the rest had either been killed or had fled away, 3000 Muslims were martyred, and thousands of
Christians were killed.
 This battle permanently altered the history of the southern Mediterranean region. Umar fell into a
prayer of gratitude when he got news of success at Yarmuk. Heraclius withdrew from Syria and
moved his capital to Constantinople.
Paragraph 6:
 Though the Muslims had been successful in securing almost all of Syria, the city of Jerusalem,
besieged by ‘Amr Ibn Aas since the Yarmuk conflict had remained uncaptured. Christians thought
that in winter they will lift the siege, but the arrival of Abu Ubaidah made them realize the futility
of their position.
 They agreed to surrender but only to Caliph himself in person. Hence Umar decided to go.
 He gave peace to all Christians and signed a treaty with them. According to the treaty they were given
religious freedom and protection of life and property.
 Hazrat Amr ibn Aas realized the strategic importance of Egypt. He had 4000 men only, so Umar
sent 10000 men with Zubair b. Al-Awwam. First, Fustat was conquered and then Amr laid the siege
of Alexandria. There were 50000 Christian forces and Muslims were 12000. The siege lasted for
a long time. In the meantime, Heraclius, the Byzantine Emperor died. The Muslims then intensified
the attacks. After a battle, Alexandria was conquered and Muslims became the masters of Egypt.
8. (b) What does the manner of Hazrat ‘Umar’s death tell us about his character? [4]
Answer: [N 2006/J 2009]
[You can start by describing briefly how was he killed; however, the following points are necessary]
 He was attacked by Firoz, slave of Mughirah b. Shu’ba, just because he rejected his complain as it
was not valid. It shows that Umar was a very just ruler who always did justice regardless of
consequences.
 He was attacked while he was leading the Fajr prayer. It shows that he was also the spiritual leader
of the community which is an ideal thing in caliphate that the most pious person should lead Muslims
as the head of the state as well.
 He kept no security which tells us about his simplicity as he enjoyed no protocols.
 It also shows his honesty as he did use Bait-ul-Maal for his own privilege but considered it an
Amanah of Muslim masses.
 When he was badly injured, he named six people for caliphate after him which shows his concern
with the community.
 He didn’t name any of his relatives which showed how he used to avoid any favouritism.

03323815832 236 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 He was buried near the Prophet which shows that he was held with a lot of respect by early Muslims.

9. (a) The conquest of Persia was one of ‘Umar’s great achievements. Write an account of any two
battles fought with the Persian during his caliphate. [10]
Answer: [J 2016/21]
Paragraph 1:
Battle of Qadisiya:
Given in 12 (a)
Paragraph 2:
Battle of Nihawand:
Given in 8 (a) paragraph 3
9. (b) Say which in your opinion was the most significant of the battles fought under ‘Umar against
the Persian and why? [4]
Answer: [J 2016/21]
 In my opinion the Battle of Nihawand was very significant.
 Nihawand marked the dissolution of the Sassanian Imperial army, with the fall of the last of the grand
marshals of the army.
 The Emperor Yazdegerd III attempted to raise troops by appealing to other neighbouring areas but
without any success.
 Yazdegerd hurriedly fled towards the east where he was ill-treated by several Marzban (provincial
governors) in the north as well as in Marv.
 Before Yazdegerd had a chance to receive help from the Turkish tribes, he was assassinated by a
local miller in Marv in 651.
 The battle of Nihawand gave the Arabs not only a beautiful country, but also an ancient civilization.
 The conquest of Persia gave Muslims what the conquest of Greece gave to the Romans.

10. (a) Write a detailed account of the administrative measures put in place by Umar during his
caliphate. [10]
Answer: [J2011]
Paragraph 1: [Political Reforms]
 His government was of a unitary form where the sovereign political authority was the caliph.
 He made Majlis-e-Shura which comprised of the senior most companions and they took the
important decision. There was also Majlis-e-Aam to find out public opinion.
 He divided such a great empire into provinces and district for a better administration. There was about
12 provinces and 100 districts led by junior governors.
 He appointed a Wali (governor), an Amil (tax collector) and a Qadi (judge) in every province.

03323815832 237 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 The governors were given a written document to inform them about their responsibilities and limits.
 They had to give the details of their assets at the time of appointment and retirement to eradicate
corruption and bribery.
 The officers were required to make oath that they would not ride a Turkic horse, not wear the fine
clothes, not eat the sifted flour, not keep a porter at his door and would always keep his door open to
the public.
 The responsibilities of governors were establishing religious affairs, ensuring people’s security,
giving salaries on time, appointment of employees, care of Dhimmis, development of the provinces
and looking into the social affairs.
Paragraph 2: [Military Reforms]
 Caliph Umar introduced the army as a state department in 637 A.D. A registered was maintained and
a scale of salaries was fixed.
 There were two categories; hose who formed the regular army and those who lived in their homes
but were called whenever needed.
 The troops stationed at far off places were accompanied by an officer of the treasury, an accountant,
a judge and a number of physicians and surgeons.
 He built cantonments for them outside the towns (two in Iraq; Kufa and Basra and one in Egypt,
Fustat) so that they remain available in emergency. He divided the forces into two divisions,
infantries, and cavalries.
 There were stables having around 4000 horses near cantonments. Troops were given all necessary
equipment including catapults.
 It was necessary for soldier to be expert in horse riding, swimming, archery and running bare feet.
Paragraph 3: [Financial Reforms]
 He built a separate Bait-ul-Maal in every province and an honest person was appointed as in charge.
The head quarter was in Madina.
 After meeting the expenditure of the provinces, the surplus amount was sent to Madinah. Everything
was noted down in the registers called Diwans.
 He established Diwan or the practice of keeping state records.
 The sources of income were Zakat, Ushr, Khiraj, Ghanimah, Jizya, Rikaz, Khums etc.
 He allowed non-Muslims of other states to come to Islamic Empire for trade. He also imposed 10%
duty like other countries of his time.
 He didn’t allow troops to own lands in newly conquered areas but kept them as state property and
gave them on Khiraj.
Paragraph 4: [Judicial Reforms]
 Umar was known for his justice. The judiciary was made completely independent. He declared it a
sovereign state organ that could proceed without any pressure of state.

03323815832 238 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 He first acted as the chief judge of Madina but later due to the increasing burden of work he assigned
his office to Zayd b. Thabit.
 He was the founder of Fiqh (Islamic Jurisprudence). More than one thousand juristic pronouncements
of Umar are on record like 80 lashes for drinker.
 He punished one of his sons for drinking. He showed displeasure when once he appeared in the court
as a defendant and the judge showed some respect to him.
 Such people were appointed as judges who belonged to the noble families and were given good
salaries to stop bribery.
 He himself appeared in the court of Zayd b. Thabit in a dispute on land with Ubay b. Ka’b.
Paragraph 5: [Social Reforms]
 Arabs were not used to of recording things year wise so he introduced the Islamic calendar in 16AH.
 He introduced many other departments like police department, jail department, postal department etc.
 He paid particular attention to the expansion of cultivation and construction of irrigation canals. He
implemented the laws of Ushar and Khiraj, which increase the revenue of the govt.
 He made basic education compulsory and sent teachers from Madina to the entire Muslim Empire.
 He made great contribution to the town planning. He established new towns like Basra and Kufa. He
made roads, highways, dispensaries, rest houses.
 Under Umar’s rule for the first time in history, state intervention to control the price of the
merchandise was practiced.
 He put ban on immodest poetry and literature and a punishment was ruled out for the offenders.
 He held consensus in the empire and established an institution of Diwan which had names of all the
population mentioned in the record.
 The government was also expected to stockpile food supplies in every region in case a disaster or
famine occurred.
 The Caliphate can be considered the “world’s first major welfare state.”
10. (b) ‘Umar’s caliphate is regarded as the golden period of early Islamic history’ Discuss. [4]
Answer: [J2011]
 I fully agree with this statement as what Muslims achieved in his caliphate was not achieved in the
caliphate of any other caliph.
 First of all, we see that the largest part of land, i.e. 2.4 million sq. km. was conquered during his
caliphate.
 Many other kings in history had conquered large areas but they just occupied them whether Umar
gave them the guidance of Islam and their life standards improved.
 During his time there was internal peace and security. The lives and properties of people were fully
secured, and they spent peaceful lives.

03323815832 239 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 There was prosperity everywhere and his state was a welfare state where needy people were given
their basic needs from Bait ul Maal.
 He built a strong infrastructure, and all basic facilities were available in his time.
 Everyone was treated with justice and even the governors were not spared from the punishments.
 Even non-Muslim historians believed that history never produced a better administrator than Umar.

11. (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]
Answer: [J 2015/22]
Same as 10 a. [the mark scheme is mainly demanding his administrative reforms in the answer but briefly
we need to mention the names of the areas he conquered. We should also mention some events of his
simplicity.]
11. (b) What do you think was ‘Umar greatest achievement during his rule? Explain why you think
so. [4]
Answer: [J2015/22]
 In my opinion his greatest achievement was the establishment of an organized Muslim army.
 It was because of his army he conquered 2.4 million sq. miles within ten years of his caliphate and
some historians even said that if he would remain in rule for another ten years he would have
conquered the entire world known at that time.
 Due to these conquest Islam spread far and wide and people got the guidance of Quran.
 His military reforms are still a guideline for military leaders.
 His military achievements finished the supremacy of Persian and Roman Empires and Islam became
the most dominant religion.

12. (a) Give an account of the following two battles fought during the rule of ‘Umar: [10]
 Battle of Qadsiya
 Battle of Yarmuk
Answer: [J2013 (Repeated paper)]
Paragraph 1:
 This was the turning point of Iraq campaign. The importance of this battle can be gauged by the fact
that H. Umar wanted to lead it himself. 70 companions of Badr, 300 companions of Bait-e-Rizwan,
and 700 sons of notable companions participated in it.
 Persians wanted revenge of Buwayb, so they arranged an army of 60,000 men in the leadership of
Rustam. They also brought 30 trained war elephants. Umar mobilized an army of 30,000 and
appointed Saad Ibn Abi Waqas to lead.

03323815832 240 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 A delegation of 14 Muslim elders was sent by Saad to offer them to accept Islam or to pay Jizya for
their protection or to settle the matter with war. They decided to fight. Fighting lasted for the
following four days:
 Day of Armath: They attacked, and their elephants created a big trouble for Muslims. Banu Tamim
pricked the eyes of elephants with spears and pushed them back. Saad made the best use of archers
to overcome the elephant corps and used his forces tactically to break the Persians. Fighting seized
after nightfall.
 Day of Aghwath: On this day Khalid b. Waleed sent 6000 men from Syria led by Hashim b. Utba
with Qa’qa b. Amr leading advance force. Elephants didn’t appear. Muslims passed the centre hard
throwing Persian cavalry back and reached Rustam’s seat but their cavalry returned. Fighting
continues till night.
 Day of Umas: Elephants appeared but Banu Tamim again pricked their eyes and cut their trunks.
Fighting continued the whole day and after nightfall they separated. Qa’qa planned a night attack to
finish the battle early. That night nothing could be heard except the clash of sword. This night is
called ‘Laila-tul-Hareer’ the night of rattling.
 Day of Qadisiya: On this day Qa’qa raised his spear and rushed towards Rustam through a gap. A
fierce wind blew and Rustam’s awning flew away and he was killed. Persians fled crossing Atiq
canal on their back through rubble.
 6000 Muslims were martyred, and 40000 Persians were killed. Saad sent a chasing force as far as
Najf and wrote a letter to Umar informing him about victory. It was the most decisive battle and
turning point in Iraq campaign.
Paragraph 2:
After the loss of important cities, Heraclius ordered to mobilize troops from all corners of his
empire. By May 636 Heraclius had a large force of 260,000 men concentrated at Antioch. The joint
leader of which was Theodore. Vahan was made the overall field commander. Heraclius himself
supervised the operation from Antioch.
As the Muslims forces were geographically divided, Heraclius sought to exploit this situation and
planned to attack. He didn’t wish to engage in a single pitched battle, but Khalid called for a council
of war. There he advised Abu Ubaidah to pull the troops back from Palestine and from Northern and
Central Syria, and then to concentrate the entire Rashidun army in one place. Abu Ubaidah ordered
the concentration of troops in the vast plain near Jabiya. The position also benefited from close
proximity to the Rashidun stronghold of Najd, in case of retreat.
Byzantines encamped in the valley of Yarmuk between Raqqah and Allan rivers keeping Yarmuk
on their back. Muslim army of 40,000 men rallied at Yarmuk in the leadership of Abu Ubaydah but
then he gave the leadership to Khalid b. Waleed. Muslims offered them the three options but they
decided to fight.

03323815832 241 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Both sides invoked their faith. Christians carried their cross and Muslims recited their Quran to
bolster their courage. Khalid took half of his cavalry behind right flank and gave to Qays behind left
flank. Abu Ubaidah was behind the centre and centre was led by Saeed b. Zayd. The battle began
on 15 August 636. The battle began as the Byzantine army sent its champions to duel with the Muslim
commanders but till midday, they lost a number of commanders in the duels. Then the battle started.
Saeed engaged the army with perseverance until their cavalry reached Muslims encampment. Then
Khalid and Qais broke on to their cavalry and killed 10000 of them so they fled away from the battle
area. Khalid and Qais then attacked the main battle area. Romans were shocked when their cavalry
disappeared and Muslims appeared, so their resolve was shattered, and they turned on their heels.
Khalid’s shocking tactics helped Muslims winning the battle.
At some point of the battle Muslim women, led by Hind, dismantled their tents and armed with
tent poles charged at their husbands and fellow men singing and improvised song from the battle of
Uhud. This boiled the blood of the retreating Muslims so much that they reformed to the battlefield.
On fourth day many Muslims lost their eyes due to planned archery of enemies. Abu Sufyan also
lost his eye and Ikrama, a childhood friend of Khalid, died due to injuries.
The battles lasted six days and then only one third of the Byzantine army remained in the
battlefield, the rest had either been killed or had fled away, 3000 Muslims were martyred and
thousands of Christians were killed. When news of the disaster reached the Byzantine Emperor
Heraclius at Antioch, he was devastated and enraged. He took to the sea on a ship to Constantinople
in the fight. It is said that as his ship set sail, he bade a last farewell to Syria, saying:
‘Farewell, a long farewell to Syria my fair province. Thou art an infidel’s (enemy’s) now. Peace be
with you. O Syria – what a beautiful land you will be for the enemy.’
This was considered as the most decisive battle in the Islamic history. This battle ended the rule
of Byzantine in Syria. This battle was a great mark of the Muslim conquest after the death of the Holy
Prophet (pbuh) and this battle helped in the advancement of Islam. This battle permanently altered
the history of the southern Mediterranean region. Umar fell into a prayer of gratitude when he got
news of success at Yarmuk. Heraclius withdrew from Syria and moved his capital to Constantinople.
Khalid then entered Damascus where he was said to have been welcomed by the local residents, thus
recapturing the city.
12. (b) Was ‘Umar better as military leader or as an administrator? [4]
Answer: [J 2013 (Repeated paper)]
The answer is same as Q7 (b) if you think he was better as an administrator.

13. (a) Write an account of the Battle of Yarmuk fought during the caliphate of ‘Umar. [10]
Answer: [J2014/21]
See the Paragraph 2 of Q12 (a).

03323815832 242 | P a g e
 Cambridge Solutions
Islamiyat (2058)
13. (b) ‘Umar’s unbending attitude led to his assassination.’ What can Muslims learn from this?
[4]
Answer: [J 2014/21]
 He was attacked by Firoz, slave of Mughirah b. Shu’ba, just because he rejected his complain as it
was not valid. It shows that Umar was a very just ruler who always did justice regardless of
consequences.
 It teaches Muslims that they should always follow the path of Justice and never deviate from it even
for their close ones.
 The Holy Quran states: “Be just it is next to piety.”
 It also tells us to be very sincere in carrying out our responsibilities and must not accept any pressure
of evil doers.
 It teaches us that we should have strong faith in Allah and remember that life is in the hand of Allah
and nothing happens without his will.

14. (a) What major events took place during the caliphate of Uthman? [10]
Answer: [J 2018]
Paragraph 1:
 Within six months after his election troubles arose in Persia in violation of the terms of the treaties.
The revolts were, however, suppressed, Yazdarid III was killed, and his son fled to China and further
extension of territory took place in the east.
 The people of Azerbaijan broke the treaty, so Uthman sent Waleed b. Uqba, and they sought a
treaty again.
 Waleed sent 12000 troops to Armenia. They subjugated it and returned with hands full of booty.
 As for Al-Ravy Uthman ordered Abu Musa Ashari to send army and it was conquered again.
 Like others people of Tabaristan broke the treaty so Saeed b. Aas attacked with Hasan, Hussain,
Abdullah b. Umar and others and controlled Jurjan and whole of Tabaristan.
 In 29 AH Abu Musa Ashari was replaced by Abdullah b. Aamir in Basra. He controlled Kerman,
Sajistan, Neshapur, Nasa and other parts of Khurasan.
 Abdullah b. Aamir sent Ahnaf b. Qays towards Tukharistan who conquered many areas there.
 Abdullah b. Aamir sent Abdul Rahman b. Samra who conquered all places from Ghazni to Kabul.
Paragraph 2:
 Uthman was the first one to allow Muslims to campaign by sea on the insistence of Muawiya.
 Muslims laid the siege of capital Constantine, and the treaty was signed. They would not help
Byzantines against Muslims and gave 7200 dinars every year.
 In 652 they broke the treaty. Then Muawiya attacked from Akka and Abi Sarh from Alexandria.
They captured the island, seized booty and again signed a treaty.

03323815832 243 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Uthman had deposed Amr b. Aas and had appointed Abdullah b. Saad b. Abi Sarh as governor.
 A commander, Manuel attacked with a fleet of 300 ships fully loaded with weapons.
 Uthman appointed Amr b. Aas and he reconquered it.
 Abdullah b. Sarh, governor of Egypt, sent cavalries like scouting parties to North Africa and
gathered enough information about strategic locations.
 Muslims proceeded from Fustat and the joined by Uqba b. Nafi’. They were 20,000 and enemies
were 120,000.
 All offers were rejected by Gregory and intense battle started. Meanwhile Abdullah b. Zubair
arrived with reinforcement.
 Abdullah penetrated to Gregory and killed him and brought his head on his spear. At this they started
fleeing like birds. This is called the Conquest of Subytalah.
 Constantine, son of Heraclius, set out with a 1000 of ships to avenge his continuous loss at sea.
 Muawiya sent ships from Syria and Abi Sarh took them from Egypt, but in all there were 200 ships.
 They met in the sea and Romans were defeated in the Battle of Masts. Muslims destroyed their naval
supremacy.
 Muslims also attacked Spain and established some colonies on the coastland of Spain to enter into
trade relation with the rest of Spain and other parts of Europe.
Paragraph 3:
 He continued the reforms of Hazrat Umar and ruled the Empire through Majlis-e-Shoora.
 The financial conditions of the Empire were so good that there was hardly a person who deserved
Zakat.
 He raised the salaries of the armed forces and other officers by 25% and relaxed people from many
taxes.
 On Friday prayer, he introduced a second call for the convenience of people.
 He also built around 5000 mosques and made special arrangement for the upkeep mosques.
 Mosque of the Prophet in Madina also appeared too small to accommodate all people so he added the
adjoining plots, rebuilt the mosque and beautified it.
 Guest houses were provided in main cities. More and more markets were constructed. Uthman
appointed market officers to look after markets.
 He also built dams to stop the destruction of floods.
 He used to keep a check on his governors. He deposed Waleed Ibn Uqba from his post of governor
in Kufa and ordered Ali to punish him with eighty lashes.
 The greatest service of Hazrat Uthman was the circulation of the Quran in the dialect of Quraish. The
people were close to start fighting on the difference in the dialects. He appointed Zayd Ibn Thabit
and ordered him to write the Quran again in Quraish dialect. Seven copies were made and sent to

03323815832 244 | P a g e
 Cambridge Solutions
Islamiyat (2058)
important provinces. Other copies were collected and burnt on the command of the caliph to remove
the confusion. Due to this service he was given the title of Jami-ul-Quran.
Paragraph 4:
 Abdullah Ibn Saba, a Jewish hypocrite, accused Uthman with many false allegations and created
unrest in the Islamic Empire.
 The allegations were his appointment of inefficient relatives as governors, burning of Quran, lavish
life etc.
 He travelled throughout the Islamic Empire and asked people to come out against Uthman.
 He used to say that the Caliphate was the right of Banu Hashim and used to condemn Banu Umayyah.
 Finally, the rebels laid siege to the house of Caliph. The companion asked him for the permission of
fighting, but he said that he didn’t want any bloodshed in the city of the prophet just to save his life.
 Finally they agreed to leave on the conditions that Muhammad Ibn Bakr would be appointed as the
governor of Egypt.
 On their way back they were overtaken by a messenger carrying a fake letter from Uthman ordering
the governor of Egypt to put the leaders of the force to death as they return home. With this letter
they returned back to Madina and again laid the siege of the Caliph’s residence.
 This time the siege lasted for fifty days. When many of the companions left for Hajj, the rebels entered
the house and murdered the caliph while he was reciting the Holy Quran. His blood fell on the
following verse, “Allah will suffice them, and he is All-Hearing All-Knowing.” His wife Naila tried
to defend him, but her fingers were chopped off. Uthman was martyred on the 18 th of Zil-Hajj,
35A.H/656 AD
14. (b) Explain why Hazrat Uthman encountered difficulties in the latter year of his caliphate and
was assassinated. [4]
Answer: [J2010]
 He remained caliph for twelve years. The first six years passed in harmony, but the last six years were
full of unrest and a terrible civil strife, which ultimately led up to the murder of caliph himself. The
causes of revolt against the Caliph were the following.
 Uthman was a very gentle and soft-hearted person. The people who wanted to create chaos took
advantage of his soft nature. He sometimes overlooked the mistakes of the governors and other
officers in various provinces, which made the governors bold. As a result, unrest grew in the
provincial caliphate.
 Abdullah Ibn Saba, a Yemenite Jew who outwardly accepted Islam, created dissension among the
Muslims. Uthman didn’t take timely action against him.
 There was also a rivalry among the Quraish, namely between the house of Hashim and Umayyah
which weakened the power of Caliph.

03323815832 245 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Abdullah b. Saba travelled throughout the Islamic Empire. He accused Uthman with many false
accusations and asked people to come out against Uthman.
 The companions asked him permission of fighting, but he said that he didn’t want any bloodshed in
the city of the prophet just to save his life.
 The rebels were demanding Uthman to resign but he refused and was ready to answer their objections.
Finally, he agreed to leave on the condition that Muhammad ibn Bakr would be appointed the
governor of Egypt.
 On their way back they were overtaken by a messenger carrying a fake letter from Uthman ordering
the governor of Egypt to put the leaders of the force to death as they return home. With this letter
they returned back to Madina and again laid the siege of the Caliph’s residence.
 This time the siege lasted for fifty days. When many of the companions left for Hajj, the rebels entered
the house and murdered the caliph while he was reciting the Holy Quran. His blood fell on the
following verse, “Allah will suffice them, and he is All-Hearing All-Knowing.” His wife Naila tried
to defend him, but her fingers were chopped off. Uthman was martyred on the 18th of Zilhajj,
35A.H/656 AD.

15. (a) What were the causes of the revolt against ‘Uthman and what charges were made against
him? [10]
Answer: [N2014/21]
Paragraph 1:
 He remained caliph for twelve years. The first six years passed in harmony, but the last six years were
full of unrest and a terrible civil strife, which ultimately led up to the murder of caliph himself. The
causes of revolt against the Caliph were the following.
 Uthman was a very gentle and soft-hearted person. The people who wanted to create chaos took
advantage of his soft nature. He sometimes overlooked the mistakes of the governors and other
officers in various provinces, which made the governors bold. As a result, unrest grew in the
provincial caliphate.
 Abdullah Ibn Saba, a Yemenite Jew who outwardly accepted Islam, created dissension among the
Muslims. Uthman didn’t take timely action against him.
 There was also a rivalry between the Arabs and non-Arabs of the newly conquered areas who still
remember their defeat and Islam.
 There was also a rivalry among the Quraish, namely between the house of Hashim and Umayyah
which weakened the power of Caliph.
Paragraph 2:
 Abdullah Ibn Saba alleged Uthman with the following charges:

03323815832 246 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Uthman had appointed his close inefficient relatives as governors in Basra, Kufa, Egypt and Syria. It
was wrong as his governors were very efficient people and Uthman even kept a check on their
performance. They were appointed on the wish of people and Uthman appointed them due to their
loyalty. Muawiyah in Syria was appointed by Umar.
 It was alleged that Uthman was too lenient and didn’t keep a check on his governors. It was also
wrong as he punished Waleed b. Uqba a very important governor and Uthman’s appointee when he
was caught drinking. He was deposed and called Madina, and Uthman ordered Ali to whip him eighty
times.
 It was made an issue that he had burnt the copies of the Quran. In fact it was done to unite Ummah
on one dialect and to stop them from fighting over the book of Allah. It was actually a great service.
 He was accused of spending lavish life and spending money of Bait-ul-Maal. Uthman was basically
a rich person since beginning and he spent his wealth for the welfare of Muslims instead of taking
money from public treasury.
 It was said that Uthman demolished the old structure of the Prophet’s Mosque which is disrespect.
But Uthman did this to extend the mosque and with the permission of all senor companions.
 The said that Uthman has expelled Abu Dharr Ghifari, a senior most companion of the Prophet, from
Madina. But it is also wrong as he himself was irritated by the luxurious life of Muslims, so he
decided to live alone out of Madina. Even the Holy Prophet had predicted that about him. ‘He spends
his life all alone. Death will singe him out and on the Day of Resurrection, he will stand up all
alone!’
 They said that Uthman has reserved a large area near Jannat ul Baqi for his personal camels but he
had reserved it for the camels of Bait-ul-Maal. He personally had a camel for his travelling.
 They said Uthman offered full prayer in Makkah during Hajj which is against the practice of the
Prophet and first two caliphs but he did so as he had a marriage in Makkah and he had a property and
family there so he wasn’t a traveller there.
 There were some other false allegations against him just to instigate people against him.
15. (b) Can Muslims today learn lessons from the martyrdom of Uthman? Give reason for your
answer. [4]
Answer: [N 2014/21]
There are many lessons which can be learned from the sad incident of Uthman assassination.
 Firstly, Uthman taught us that a person should always be sincere in carrying out the responsibilities
given to him. Uthman refused to resign as he was given the responsibility by the community.
 A person should remain firm if he thinks he is on right.
 We should always think of Muslims welfare and safety. Uthman was ready to be martyred but never
allowed fighting.

03323815832 247 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 He tried to solve the matter with negotiations and not by fighting which teaches to do the same in our
disputes.
 He accepted their demands to maximum extent which teaches us to even give sacrifice for something
good for the community.

16. (a) Give an account of : (i) the election of the caliph Uthman and (ii) the compilation of Quran
that took place during his caliphate. [10]
Answer: [N2016/21]
 Before death Hazrat Umar had named six people to select a caliph from among themselves. They
were Uthman, Ali, Talha, Zubair, Saad Ibn Abi Waqas, and Abdul Rahman Ibn Awf. When they had
a meeting they did not arrive on a final decision. Abdul Rahman withdrew his name and it was
decided that he would take the final decision. He consulted each member individually and many other
senior companions. Uthman voted for Ali and Ali voted for Uthman. But majority was voting in the
favor of Uthman. So Abdul Rahman gathered people in the mosque and announced the appointment
of Uthman. The Muslim then came and took pledge on his hand.
 The answer is given in Q7 (a) ii.
16. (b) Three of 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]
Answer: [N 2016/21]
 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 finally wounded by him.
 Uthman and Ali both stood by their decisions which they thought were just.
 Also, lessons can be learnt by the 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.

17. (a) Write the detail about the policy followed by ‘Uthman as caliph in expanding and
maintaining the state.
Answer: [N 2016/22]
The answer is what I have mentioned in paragraph 1, 2 and 3 of Q14 (a).

03323815832 248 | P a g e
 Cambridge Solutions
Islamiyat (2058)
17. (b) How justified were the criticism against ‘Uthman for burning the copies of Quran? Give
reasons for your answer. [4]
Answer: [N2016/22]
 The allegations against Uthman for burning the copies were unjustified as he was trying to save the
Quran 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 those were accurate.
 That was also important for Muslims unity on one authentic dialect of Quran otherwise they were at
the verge of division on this issue.
 It was just the way to dispose the unneeded copies of Quran and his purpose was obviously not to
disrespect Quran. How could it be as he was the first scribe of Quran and used to recite a complete
Quran every day.

18. (a) ‘Ali’s caliphate was riddled with the problems. Describe what these problems were? [10]
Answer: [J2014/22]
Paragraph1:
 The worst consequence of the murder of Uthman was the dissension in Ummah. The entire Ummah
remained united till the caliphate of Uthman and then differences, and sects arose.
 After the assassination of third caliph, rebels had to elect a new caliph.
 There were three candidates Ali, Talha and Al-Zubair. First, they referred to Ali and asked him to
accept the caliphate, but he refused and answered: leave me and seek someone else. I am better for
you as a counsellor than as chief.
 Then rebels offered the caliphate to Talha and Al-Zubair and some other companions, but they
refused it too.
 Therefore, they threatened that, unless people of Medina choose a caliph within one day, they would
be forced to take some drastic action.
 In order to resolve the deadlock all of the Muslims gathered in Mosque of Prophet in 18 June 656
CE/ 25th Dhu al-Hijjah 35 AH to choose the caliph. Ali refused to accept caliphate first but finally
agreed.
 While the overwhelming majority of people who lived in Madina as well as rebels gave their pledge,
some major figures did not. Umayyads, kins of Uthman, escaped to Levant (The Levant region
comprises Lebanon, Syria, Iraq, Palestine, and Jordan) or remained in their houses.
Paragraph 2:
 Ali came to power in a crisis loaded atmosphere. The tribe of Uthman, Banu Umayyah, demanded
the murderers of Caliph be punished immediately. Some other people, including some leading
companion joined them.

03323815832 249 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Ali held out that after the things had settled down and normal conditions had been restored, he would
take actions against the assassins. He remained occupied in civil wars throughout his caliphate and
no expansion of empire took place.
 The rebels who had attacked Uthman demanded the reversal of his policies which they said were
contrary to Islamic principles.
 On their demand Hazrat Ali dismissed all the governors appointed by Hazrat Uthman. Some of the
companions did not agree with Hazrat Ali. They advised Hazrat Ali not to take such a hasty action.
This action of Ali worsened the things and it led to more dissatisfaction and unrest in the empire
especially in Syria.
Paragraph 3:
 Hearing the news of Assassination of Hazrat Uthman, Ayesha who was in Madina appealed to the
people over there to avenge the death of Hazrat Uthman. Hundreds of people including the governor
of Mecca came out at Aisha’s call. In the meantime, Hazrat Talha and Zubair demanded Hazrat Ali
to punish assassin.
 She decided to go to Basra. While Hazrat Aisha was on her way to Basra more people joined her in
the way. By the time she reached Basra, there were 3000 men under her flag.
 She defeated the governor and captured Basra. The capture of Basra by Hazrat Aisha made the
situation very grave. The Islamic state was really on the verge of serious civil war. Hazrat Ali never
wanted to start the war against the Muslims but the internal situation at that time compelled him to
do so. War was unavoidable.
 After reaching Basra the messengers of Hazrat Ali assured Hazrat Aisha, Talha, Zubair that Hazrat
Ali would avenge the assassin of Hazrat Uthman as soon as peace was established in the state.
Hearing this they were satisfied and there were hopes for a peaceful settlement.
 But Ibn Saba and his henchmen had planned otherwise. In the darkness of night they made a sudden
attack of Hazrat Aisha’s army.
 Soon a full-scale war started. Hundreds of Muslims fell on each side. Hazrat Ali was greatly pained
at the situation. He tried to stop the battle, but the battle had already flared up.
 Hazrat Aisha mounted on a camel. During the fight Hazrat Ali reminded Talha and Zubair the words
of the Holy Prophet: “One day you (Talha and Zubair) will fight Ali wrongly.” They remembered
the saying and left the battlefield but were assassinated.
 The battle came to an end in favour of Hazrat Ali. Hazrat Aisha was sent with due respect to Madina
escorted by her own brother, Muhammad bin Abi Bakr.
Paragraph 4:
 After the assassination of Hazrat Uthman his family reached Damascus and told Amir Muawiyah the
details. He was shocked on hearing the news.

03323815832 250 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 He hung the blood-stained shirt and chopped off fingers of Hazrat Uthman’s wife on the ‘Mimber’
of the Jami Mosque of Damascus because of which the Syrian Muslims got inflamed.
 The above situation forced Hazrat Ali to march out against Syria. 80,000 Muslims came out under
his banner to fight the Syrians. When Muawiyah came to know about Hazrat Ali’s advance, he too
proceeded with a vast army and occupied a better position in the field.
 Hazrat Ali’s intention was not to shed Muslim blood in vain. He therefore again tried and sent a
deputation of three men on peace mission to Amir Muawiyah. Amir Muawiyah again demanded the
assassins of Hazrat Uthman.
 The war started on Tuesday, 1st Safar, 37 A.H. for seven days the battle continued. On the 8th day the
whole army of Hazrat Ali clashed with that of Amir Muawiyah. A fierce battle was fought but with
no end in sight. Hazrat Ammar bin Yasir was martyred on that day.
 On the second day of the battle Amir Muawiyah was about to lose the battle. But Hazrat Amr bin
Aas who advised Amir Muawiyah to give orders to the troops of the front ranks to fasten the Holy
Quran to their lances as a sign that war could cease, and that the decision would be referred to the
Holy Book.
 Seeing copies of the Holy Quran on lances, Hazrat Ali recognized it as a clever move of the enemy
but a good many men of his army did not share his view and stopped fighting. Being helpless he
ordered his troop to stop fighting. They agreed finally to solve the issue with arbitration.
Paragraph 5:
 The group which was opposing arbitration was known as Kharijites. By the time Hazrat Ali returned
to Kufa, their number reached to 12,000. They encamped at Harorah and appointed Sheith Ibn Rabi’
as their commander in chief. And Abdullah bin Kawa as their Imam to lead to Salats. They announced
their policy which was as follows: “the Bai’at is only for Allah. There exist neither a Khalifa nor
an Amir. Both Ali and Muawiyah are in error. After gaining power, we will set up a social order
based on Allah’s book.”
 The ‘Khawarij’ set up their centre at Nahrawan and began to preach their cult. Many people gathered
around them and they gained sufficient strength. They were very harsh to those who differed from
them and regarded such Muslims as rebels against Islam and murdered them.
 Meanwhile arbitration was done. Abu Moosa from Ali’s side and Amr b. Aas from Muawiya’s side.
They both decided to depose Ali and Muawiya both and to appoint a third undisputed person as the
Caliph. Abu Musa stood first and announced that he and his colleagues agreed that both Ali and
Muawiya were deposed. The other arbitrator declared that he agreed with Abu Musa in the joint
decision to depose Ali but he had decided to retain Muawiya in his post, so the arbitration failed. The
result of the arbitration was a mere confusion.
 After the failure of arbitration Hazrat Ali wanted to march to Syria but the Kharijite movement
diverted his attention. It was a great danger not only to the Muslims unity but to the Islamic beliefs

03323815832 251 | P a g e
 Cambridge Solutions
Islamiyat (2058)
and practices as a whole. It was an urgent need to wipe out such a movement in its early stage.
Therefore, he set out for Nahrawan, the centre of Khawarij instead of Syria.
 A fierce fight took place. Kharijites fought desperately but were defeated. Most of their leaders were
slain.
 After the battle of Nahrawan Ali wanted to march on to Syria but his men were in no mood for that.
 Amr ibn Aas attacked Egypt and captured it with the help of Ameer Muawiyah. In 38 A.H. Amir
Muawiyah became the master of Egypt. He appointer Amr ibn Aas as the governor.
18. (b) choose any one problem you have written about in Part (a) and say why you think it was
significant. [4]
Answer: [J2014/22]\
 In my opinion the most important event of his caliphate was his action against Kharijites at Nahrawan.
 It was the time when Ali actually found the real reason of the unrest in his caliphate.
 Though he remained confused due to the wrong suggestions of mischief makers in the beginning but
then he identified them after the battle of Siffin.
 When he almost finished Kharijites he was successful in bringing peace in the Muslim Empire which
was his main objective.

19. (a) describe the main event of Ali’s rule as caliph. [10]
Answer: [N 2008]
The answer is same as 18 a.
19. (b) Explain why close companions of the Prophet opposed Ali, and why his supporters deserted
him towards the end of his life. [4]
Answer: [N 2008]
Paragraph 1:
 The close companions of the Prophet like Talha and Zubair demanded Ali to take the revenge of
Uthman’s blood.
 Ali was unable to do that due to the lack of evidence as there was only Uthman’s wife, Naila, was
there and she didn’t know the murderers.
 The companions felt that Ali was not making the sincere efforts, so they tried to pressurize him which
led up to the Battle of Camel and the mischief makers exploited the situation.
Paragraph 2:
 Ali’s supporters who were with him till the battle Siffin were basically the mischief makers who
pretended to be the supporters of Ali, but they wanted dissension among Muslims.
 They demanded Ali to fight against Muawiya and they argued that Ali was the rightful caliph and
Muawiyah was a rebel and according to Quran the caliph should crush all rebellions [49:9]

03323815832 252 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 They also considered arbitration against Islam as Quran was not taken into consideration. When Ali
asked them why they stopped fighting in Siffin when he wanted to continue fight, they understood
that Ali had identified them, so they left him and became Kharijites.
19. (b) ‘Ali was the right ruler for the time’ Briefly discuss the statement. [4]
Answer: [J2013]
 Ali, in my opinion was the right ruler of the time.
 It was a very gloomy and confusing situation in which Ali was appointed. Only a courageous and a
brave person like Ali, was required to lead the Muslim Empire.
 Though he remained confused due to the wrong suggestions of mischief makers in the beginning but
then he identified them after the battle of Siffin.
 When he almost finished Kharijites he was successful in bringing peace in the Muslim Empire which
was his main objective.
 Some people have the opinion that Ali was no doubt a great scholar and a great warrior, but he might
not be a great politician as he took some time to recognize the mischief makers.

20. (a) what were the consequences of Uthman’s murder? [10]

Answer: [N2013/22]
The answer is same as 18 (a).
20. (b) ‘Ibn Muljam’s murder of Ali was unjustified.’ Discuss, giving reasons for your answer.
[4]
Answer: [N2013/22]
 His murder of Ali was unjustified because he killed Ali in the revenge of his people who were killed
by Ali in Nahrawan.
 Ali had taken action against them as they were the mischief makers, and they were responsible of the
Battle of Camel and Siffin.
 They were the first sect of Islam who said after Abu Bakr and Umar there was no rightful caliph and
now authority belongs to Allah only and he has no representatives on Earth.
 They condemned Uthman, Ali, Muawiya and Amr b. Aas and used to kill those who differed in
opinion.
 So, it was Ali’s responsibility to take action against them and keep the community peaceful and on
right track.
 So, their killing of Ali was totally unjustified as he did it was his responsibility.

21. (a) Write an account of the events that resulted from the opposition of Talha and Zubair to ‘Ali.
[10]
Answer: [J 2016/22]

03323815832 253 | P a g e
 Cambridge Solutions
Islamiyat (2058)
[Here, candidates could write about how Talha and Zubair were amongst the first people to do bay’a on
Ali’s hand and how, because of his delay in punishing the assassins of ‘Uthman, they turned against him.
Answers could go on to give details of how, on account of their opposition, they asked Ayesha to join
forces with them and raised a force of their own. ‘Ali also raised an army of 10,000 and marched to Basra
to face them.
Negotiations were held between the two sides and were almost successful, but the mischief makers,
attacked the both sides at night, as peace would not have been in their interests, and this finally led to the
war. Talha and Zubair left the battlefield as per the terms of the treaty but were killed and Ayesha fought
the battle seated on her camel. This is how the battle got its name i.e. battle of camel. Ali won this camel
and Ayesha was sent back to Madina with due respect. This was the first civil war of Islam in which
10,000 Muslims lost their lives and after which Ali moved his capital to Kufa from Madina. Some answers
could well say that on account of this battle Ali was prevented from dealing effectively with Muawiya
earlier and that the battle caused a deep divide amongst the Umma.
21. (b) Explain why you think Muawiya refused to step down from the governorship of Syria at Ali’s
request.
Answer: [J 2016/22]
 He wanted Ali to take immediate action against the killers of Uthman.
 He was a close relative of Uthman and it is their right to demand the revenge from authorities.
 He was the most powerful leaders of Umayyads after Uthman, and all of the relatives of Uthman
went to him after his assassination.
 He was really shocked when he saw Uthman’s blood-stained cloths and he thought that delaying the
pledge will give weight to his demand.
 Another reason could be the rivalry between the Umayyads and Hashimites.
 Some believe that it was his personal ambition that he refused to step down as governor of Syria at
Ali’s request.
 But I don’t agree with this opinion as he never rejected Ali’s appointment as caliph and never claimed
to have the right to become caliph or considered him superior to Ali.

22. (a) Write an account of the Battle of Yamama fought during the caliphate of Abu Bakr, and the
Battle of Camel fought during the caliphate of Ali. [10]
Answer: [N2014/22]
Paragraph 1:
Given in paragraph 4 Q1 a.
Paragraph 2:
Given in paragraph 3 Q12 a.
22. (b) Which of these two battles was, in your opinion, the more significant? [4]

03323815832 254 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Answer: [N 2014/22]
 In my opinion the Battle of Yamama was more significant.
 It was a time when the newly born Islamic state was under hot waters in many ways.
 There were problems of false prophets, refusal of Zakat and threats from Syria and Persia.
 The greatest enemy in central Arabia was Musailma whose stronghold was Yamama.
 He had 40,000 troops and he was corrupting the religion as well.
 If Abu Bakr would have not taken timely action against him he could be a big threat for Madina.
 The battle is significant as it also led up to the compilation of the Holy Quran.
 After this battle the central Arabia came fully in the control of Abu Bakr.

23. (a) Write a descriptive account of the important events that took place in the caliphate of any
two of the four rightly guided caliphs. [10]
Answer: [J2012]
It is up to candidate to choose the caliph they know better. The details of the events of all caliphs are given
in the previous answers.
23. (b) Briefly state why one event you have written about in part (a) was of special significance.
[4]
Answer: [J2012]
 In Abu Bakr’s caliphate the most significant event can be the Battle of Yamama. Answer is given in
15 (b).
 In Umar’s caliphate the most significant event can be the battle of Yarmuk or the Battle of Qadisiya
as the Battle of Yarmuk led up to the conquest of Syria and Qadisiya led to the conquest of Persia.
 In Uthman’s caliphate the most significant event can be the compilation of Quran. Answer is given
in 5b paragraph 2.
 In Ali’s caliphate the most significant event can be the Battle of Nahrawan. Answer is given in 12
(b)

24. (a) Write about how the four Rightly guided caliphs are role model for Muslims leaders today.
[10]
Answer: [N2012/22]
Look at answer of 25 (a)
24. (b) How does Umar’s conduct at the surrender of Jerusalem set an example for Muslims.
[4]
Answer: [N2012/22]
 He took just one slave and one camel which they rode in turns. It tells us how carefully he used public
treasury. He never wasted money on his own security and luxury and considered it an Amanah.

03323815832 255 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 He was wearing a shirt which was parched in many places which tells us about his simplicity. He
focused more on his responsibilities instead of wasting time on enhancing his appearance. Allah
doesn’t look towards your appearance and possession, but he looks towards your hearts and deeds.
 As he was visiting a church Adhan was delivered. Christians asked him to pray there but he refused
as he feared that Muslims would then convert it to a mosque. It should his respect for our faiths.
 He signed a treaty according to which the inhabitants of Jerusalem were granted complete security
of their lives and properties. It shows his concern with minorities and how particular he was in ruling
according to the principles of Islam.

25. (a) Write about how the four rightly guided Caliphs ruled during their caliphates in accordance
with Islamic values. [10]
Answer: [N2013/21]
Paragraph 1:
 All our caliphs followed the footsteps of the Prophet in their caliphate period. They never violated
the rules set by the Prophet for a Muslim ruler. When Umar suggested to compile the Quran Abu
Bakr was hesitated and said: “Why should we do a work which was not done by the Prophet? It
shows how carefully he took steps and avoided deviation from Prophet’s path.
 All the four caliphs led the Muslims in their prayers like the Prophets as Islam wants the ruler to the
most pious person in the community. It continued in the four caliph’s time.
 The caliphs drew a very small salary from treasury and spent extremely simple life which is highly
appreciated in Islam. “Be in this world as if you are a stranger or a wayfarer.”
 Umar was attacked while he was leading prayers and there was no security which tells us about his
piety and simplicity.
Paragraph 2:
 Being a ruler they had a sense of responsibility. Abu Bakr and Umar used to walk in the streets to
check the people’s conditions and they even found helping the old and needy with their own hands.
Abu Bakr used to clean the house of an old women before Fajr and Umar himself carried the foodstuff
to a house of orphans.
 Umar once said: I will be questioned even if a dog dies hungry on the bank of Euphrates.”
 They ever considered the public treasury as their own asset and always feared any kind of misuse.
 Once Ali was working in the light of a lamp and Talha and Zubair came to meet him. He immediately
put the flame of the lamp off as the oil in it was of Bait ul Maal and he considered himself answerable
about its waste.
Paragraph 3:

03323815832 256 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 All caliphs followed the Islamic principle of consultation. “and their rule is to take counsel among
themselves.” [42:38] Umar made Majlis-e-Shoora for this purpose and every important thing was
decided after consultation with knowledgeable companions.
 They ruled the empire with Islamic laws. All the new laws they made was based on Quran and Sunnah
like the law about the drinker’s punishments was made based on [24:4]
 They fully established the pillars of Islam. “Those Muslim rulers who, if We give them power in the
land keep up prayer and pay the Zakat and they enjoin good and forbid evil.” [22:41]
 Abu Bakr established Zakat and even declared war against those who refused to pay it.
Paragraph 4:
 The caliphs never considered themselves superior to a common person. Once a person objected on
Umar that you took a bigger share of the garment you distributed among people. Umar didn’t get
angry with him rather he gave the explanation that his son gifted him his share to complete his shirt.
 The speeches they delivered after becoming caliphs also showed it. They said that though they were
appointed but they were not better than them and they asked them to set them right if they deviate
from the path of Sunnah.
 They were ready to listen to everyone and always accepted if someone said something right. Once
Umar was going to fix the maximum amount of Mehr. A lady came and argued with [4:20]. Umar
said this lady knows more than Umar and he changed his mind.
Paragraph 5:
 They established a welfare state where everyone was given his due right and no one was ignored.
 Everyone was treated with justice. The laws were same for everyone. Even the governors were
punished if proved guilty. Even the caliphs appeared in the courts to follow the case filed against
them.
 Minorities were treated well. They were given freedom of religion and protection of their lives and
properties.
 Peace prevailed. Businesses expanded and all facilities were given to the travelers and traders of the
other countries. It is all what Islam teaches to be provided by the rulers to public sector.
25. (b) Choose any one practice of the caliphs from part (a) and explain how governments today
could act on it. [4]
Answer:
 I think the governments today should give priority to establish justice.
 They should treat everyone with equality.
 It is very common in our society that sinless people are suffering in jails and white colour criminals
are ruling the country. They are so influential that even the law enforcing forces can’t do anything
against them.

03323815832 257 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 We can never grow until and unless we maintain complete justice in our societies. Umar punished
his son Abu Shahmah for drinking with his own hands. That level of justice is required.
 The VIP culture should be removed, and rulers should not consider themselves superior than the
ruled.
 Punishments should be given to those who do corruption and do not allow the things to be done on
merit and justice.

03323815832 258 | P a g e
 Cambridge Solutions
Islamiyat (2058)

ISLAMIAT 2058/2

Topic

ARTICLES
OF
FAITH

03323815832 259 | P a g e
 Cambridge Solutions
Islamiyat (2058)

Tawhid
BELIEF IN TAWHID (ONENESS OF ALLAH)
1. (a) Outline the Muslim teaching about the belief in the oneness of God (tawhid). [10]
Marking Scheme [M 2013]
Belief in the oneness of God is the fundamental teaching of Islam. Without believing in the oneness of
God one cannot be a Muslim. Some candidates may well discuss the three aspects of tawhid, which are
Oneness of the Lordship of God; Oneness in worship of God; and Oneness of the names and qualities of
God. Quotes from the Qur’an in reference to these three aspects of tawhid could also be given.
Answer:
Tawhid is the fundamental belief of Islam referring to the oneness of God in all its meanings. Allah is one
and only God with no partners or associates. He is ever-living, self-subsisting and eternal. Thus, the
declaration that, “there’s no God but Allah’, is called Tawhid. Allah says in the Quran, “and your God
is One God: There is no God but He, most Gracious, Most Merciful.”
Tawhid has three aspects. First is to believe in Oneness in Lordship of Allah. It pertains to Allah’s right
as the Lord, the Creator and Sustainer. He created the universe and is in complete control of all that He
has created. Everything takes place according to His will and everything in the universe is under His
command as the Holy Quran states, “and no calamity strikes except with the permission of Allah.” Allah
is the Sustainer providing us with all the necessary means to survive on earth such as food, shelter, clothing
etc.
The second aspect is belief in Oneness in Worship. Since Allah is the sole Creator, Sustainer and Lord,
He is the only one worthy of worship. A believer must perform Salah, Hajj, pay Zakat, fast in Ramadhan
and do all other good deeds only to please Allah and no other being. He must invoke Allah without
associating any partners with Him. “You do we worship and only Your aid we seek.”
The third aspect is belief in Oneness in Names and Attributes of Allah. This belief includes that we
must not name or qualify Allah except with what He and His messenger has taught us. Moreover, none
can be named or qualified with names or qualities of Allah and neither one should change or distort the
meaning of Allah’s names. So, a believer must firmly believe that only Allah knows the future and must
invoke Allah with his names.
The belief in Tawhid makes a man virtuous and upright and obedient to Allah. This belief produces self-
respect and confidence in a person and makes him humble and modest. It helps a believer realize that
whatever he has is from Allah and He can take it back anytime, so he is always grateful to Allah. It further
encourages the idea of equality of mankind and creates an attitude or peace and contentment in man and
frees him from envy and jealousy.
(b) Why is associating partners with God (shirk) regarded as a great sin? [4]

03323815832 260 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Shirk in Islam is regarded as a great sin because it signifies ascribing the divine attributes of God to others
besides Him. It is believing that the source of power, harm and blessings comes from others besides God
and goes against the most fundamental teaching of Islam, tawhid. There must be evaluation in the answer,
not just a statement.
2. (a) Muslims believe that God alone is Lord, that He alone should be worshipped and that His
names and attributes are unique to Him. Outline Muslim beliefs in the oneness of God. [10]
Marking Scheme [M 2016]
Muslims believe in one God, Allah. This belief in the oneness of God is known as tawhid.This belief is
the core of Islam and all creation has to recognise the Creator, which is God,and submit to his will. Tawhid
has three aspects:
 Oneness of the Lordship of God;
 Oneness in Worship of God; and
 Oneness in the names and qualities of God.
In this answer, candidates need to name these three aspects of Tawhid and explain them:
Oneness of the Lordship of God: There is only one Lord for the entire universe, that is God. He is the
Creator, Sustainer, Lawgiver and Master of the universe. He is neither the father nor the son of anyone.
The main statement that every Muslim makes is ‘la ilaha illa Allah’, ‘there is no God but Allah’.
Candidates could give quotes from the Qur’an to expand on this aspect of tawhid.
Oneness in Worship of God: Since God is the Creator, he is the only one worthy of worship. It is man’s
primary duty and obligation to worship none other than him. Muslims must only pray, invoke, and ask
him for help. ‘You alone we worship and You alone we ask help from.’ (Ikhlas 112:2-3)
Oneness in the Names and Qualities of God:
The belief includes:
We must not name or qualify God except with what he and his Messenger have named or qualified him
with. None can be named or qualified with the names or qualifications of God.
Muslims must believe in all the qualities of God which he has stated in his Book or mentioned through
his Messenger; Muslims believe in the divine attributes of God; these attributes are only inherent in God
and this belief is integral to Islam. Muslims are unable to describe God; however, the existence of God
can be realised through his manifestations and through his attributes as told by his messengers. Again,
candidates can quote from the Qur’an to develop the point further.
(b) Why has God repeatedly warned Muslims against committing shirk? [4]
An evaluative and personal response is needed to answer this question. It could be said that God has
warned Muslims against committing shirk as it signifies ascribing partners to him or suggesting that
another could share his divine attributes. It has been termed as the most unforgivable of sins for which
one will not be forgiven by God.
3. (a) Belief in the oneness of God (tawhid) is a fundamental aspect of faith. State how tawhid benefits
Muslims in their everyday life. [10]

03323815832 261 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Marking Scheme [M 2017/21]
God is unique, He is the Creator and the Sustainer of heaven, earth and all that is therein; that He is Eternal,
and no one can share in His ownership etc. There are many benefits of belief in tawhid.
The benefits of tawhid in the life of a Muslim are several. Belief in tawhid makes a person virtuous and
obedient to God as they know that success and salvation in this world and the hereafter can only be
achieved by piety and righteous deeds. A Muslim surrenders completely to the will of God and becomes
obedient to Him. It instils in them a sense of confidence and self-respect as they know that they are
dependent on no one but God, so they bow before no one else. The belief also makes them humble and
modest as they know that all they have is from God; it stimulates unity and brotherhood and broadens the
outlook of a believer as they realise that God’s love and sympathy is not confined to any one group of
people but to His entire creation. Tawhid also gives a Muslim courage as they know that only God is the
giver or taker of life so in turn this belief makes them brave. It also creates an attitude of peace and
contentment and frees one from jealousy and envy and greed. Candidates may well give benefits other
than those given above and if valid should be credited accordingly.
1. Open-mindedness. He understands that everything is a subject of his Lord and his love or interest
doesn’t remain confined to any particular group.
2. Self-esteem. Believer understands that only Allah has power over his affairs and only He wields
authority. He never bows his head or stretches his hand.
3. Modesty and humbleness. He knows that everything he has is given to him by Allah and He can take
it back whenever he wants.
4. Virtuous and upright. He knows that Allah is his only means of success and salvation. He does not
look to others as his gateway to prosperity.
5. Optimistic / does not despair. Faith in dependence on Allah and that Allah will never leave his side if
he is struggling for a good cause.
6. Determination, perseverance, Trust in Allah. Strong belief that Allah will help him through every
step and is always watching him.
7. Bravery. Because: Fear of death and love of safety. Idea that someone else can take his life. are
destroyed since
(i) only Allah holds the power of giving and taking life, and
(ii) every living being has a time appointed for him to die and go back to his Lord.
8. Peace and contentment, removal of jealousies, hatreds etc. Believer understands that Allah bestows
wealth and fortunes as He, and ONLY He, wills.
9. Obeys Allah’s laws and commands. He knows that Allah is watching his every move and that He is
“closer to him than his own jugular”. Nothing can evade the Lord of the Throne.
(b) Give reasons to support the statement that without tawhid there is no faith. [4]
Here candidates need to give their answer and back it up with reasoning. Answers could state that belief
in the oneness of God is the first article of Islam and all forms of ibadah revolve around it; because

03323815832 262 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Muslims believe in the one God they offer salat five times a day to glorify Him and seek His aid; they fast
in the month of Ramadan, give zakat and perform hajj which are all actions to glorify God, to follow His
commands, to please Him and to seek His mercy. If the belief in tawhid was absent there would be no
need to act upon the Pillars of faith or the teachings of Islam as they are all done to please the one God.
………………………………………………………………………..
SHIRK
 The opposite of Oneness or unity of Allah in shirk which means associating partners with the support
Lord in his existence, Lordship, attributes or powers.
 Any person who gets involved in Shirk can never attain religiousness or be a true Muslim because their
faith would become weak from the foundation which is Tawhid.
 The Holy Quran considers Shirk to be an unpardonable sin and its doer will never dwell in paradise.
Quran says, “To ascribe partners unto Him is a tremendous wrong” and Quran also says, “Allah forgives
not that partners should be setup with Him and He forgives anything else to He wills”
 Different groups do shirk in his existence and attributes; the Christians and Jews believe that Allah as
a son; the idolaters believe that besides Allah there are minor gods as well and the pantheist believed Allah
is settled on earth within, his creature. All the ideologies are related with shirk because they contradict
with the teaching of Tawhid.
 Such people are existence of Allah with other deities. They worshipped and other being than Allah,
Tawhid says man is not to bow down to seek aid from any other creature except Allah only.
 He has to be worshipped and adding other gods to his glory destroy once faith. In the life hereafter those
who created partners of Allah and worship them would have to encounter bitter consequences.
 Thus, one should not any one as to be as unique and perfect existence and attribute as Allah.

TYPES OF SHIRK
SHIRK UL RUBOOBIYAH (SHIRK IN LORDSHIP/EXISTENCE OF GOD)
 This category of Shirk refers to either the belief that others share Allah’s Lordship over creation as His
equal or near equal, or to the belief that there exists no Lord over creation at all.
 This type of shirk constitute assigning partners to God or by saying that there is more than one Creator
or there are more gods than one.
 It could also be committed by declaring God to be the father or son of someone. Quran says, “He begets
not nor is he begotten” “How can he have a son when he has no wife”
 This is the most unforgivable sin and should never be committed as Quran says, “Allah forgives not
that partners should be setup with Him and He forgives anything else to He wills”
SHIRK UL ULOOLIYAH (SHIRK IN WORSHIP)
 This form of shirk occurs when any form of act of worship is directed to someone else besides Allah.
 It represents the most obvious form of idolatory, against which the Prophets were specifically sent by
Allah, calling the masses of mankind to give it up.

03323815832 263 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Examples of this shirk are asking for forgiveness, admittance to Paradise, etc. that only Allah can
provide, from others besides Allah.
 This shirk can be committed by offering sacrifice and slaughtering in the name of any other than God.
 He should only be worshipped as he is the sole Creator.

SHIRK AL ASMA WAS SIFAT (SHIRK IN ATTRIBUTES)

 Shirk in this category includes both the non-believer practices of giving Allah the attributes of His
creations as well as the act of giving created beings Allah’s names and attributes.
 This can be committed by giving Allah’s name to someone or the attributes of Allah to someone.
 If someone thinks that a certain creature also knows everything like Allah, it would be a shirk in
attributes of Allah.
MAJOR SHIRK (SHIRK UL AKBAR)
 This category includes Atheism (belief that Human beings have no Lord). Pharoah/Firaun denied the
existence of Allah.
 This category also includes the belief that Allah share His rule and control over the creation.
 The ones who pray to dead.
 Making Allah like creation or making creation like Allah is the essence of shirk. Quran says, “There is
nothing Like Him”
MINOR SHIRK
 Wearing charms, talismans and amulets for protection against evil eye.
 Swearing an oath in name of other than Allah. Prophet said, “The one who takes an oath in name of
other than Allah commits disbelief or shirk”
 By performing Riya (showing off). If someone pays more charity or pray namaz taking more time in
order to just show off the people. So, this will be considered as minor shirk as the person’s main aim was
to get praised by people.

4. (a) Associating partners (shirk) is opposed to believing in the oneness of God (tawhid) and can be
divided into three main categories. Write about each category. [10]
Marking Scheme [M 2017/22]
This question is asking the candidates to write about tawhid but from another perspective.
1. Shirk in the existence of God would constitute assigning partners to God or saying that there is more
than one Creator or that there are more gods than one. It could also be committed by declaring God to be
the father or son of someone. Sura 112:3 says, ‘He does not beget, nor is He begotten.’
This is the most unforgivable sin and should never be committed as God has said in several places in the
Qur’an e.g. ‘Allah forgives not that partners should be set up with Him, but He forgives anything else
to whom He pleases.’ (Al-Nisa4:48)

03323815832 264 | P a g e
 Cambridge Solutions
Islamiyat (2058)
2. Shirk in the worship of God can be committed by praying invoking or asking for help from any other
than God and by offering sacrifice or slaughtering in the name of any other than God. Muslims should
therefore only ask God for the fulfilment of their wishes or needs as that power lies only with him. Only
He should be invoked.
3. Shirk in God’s attributes means to ascribe qualities which are unique to God to some other being. It
means to believe that some being other than God has the power to create, or make something perish or has
the same knowledge as God or the same divine power. Muslims should therefore be careful to not commit
this grave sin.
All three kinds of shirk should never be committed ‘Whoever joins other gods with Allah, Allah will
forbid him from the garden and fire will be his abode. There will for the wrong-doers be no one to help.’
(Al-Maidah5:72)

Angels
5. (a) What are Muslim beliefs about angels?
Marking Scheme [M 2010]
Angels are the servants of God. Some answers could go a bit further and state that they are made of light
and their sole purpose is to worship, obey and serve God. Better answers will elaborate on the duties of
angels, by perhaps saying that an important aspect in the duties they perform is their service as messengers
e.g. Jibril took messages to prophets, including Muhammad and he also took God’s message to Mary.
Answers could also include a description of the roles of other angels e.g. they record good and bad deeds;
inquire of the dead in the grave; will sound the trumpet on the last day etc. An excellent answer may even
mention some of these angels performing specific duties by name.
Answer:
Belief in angels is an article of faith. Angels are a part of the unseen world, yet Muslims believe in their
existence with certainty, as belief in them is a part of their faith. Allah says in Quran, "And the believers
also believe in Allah and His angles and His Books and His Messengers, proclaiming that we do not
discriminate in faith about any of His Messengers."
Muslims believe that angels are created from light. They can take any shape and form as Jibrael a.s
appeared to Hz Muhammad in human form on several occasions. He also appeared to Hz Maryam (a.s)
in human form to give her the glad tiding of the birth of Hz Isa (a.s). Angles also appeared in human form
to Hz Lut (a.s) to warn of the inevitable punishment his people will face and asked him to leave the city.
Unlike human beings, angels do not eat, drink, sleep or get tired. They do not have a free will and obey
Allah's commands. They are swift in performing their duties and are also constantly glorifying Allah (swt)
as the Quran states, "They celebrate His praises night and day ..." Another characteristic of angels is that
they are sinless and truthful. According to the Holy Quran they have wings, "All praise be to Allah, the
Originator of the heavens and earth, the Appointer of angels as message-bearers, who have two, three
or four wings." The wings are granted according to the ranks. Hz Jibrael being the arch angel has 600

03323815832 265 | P a g e
 Cambridge Solutions
Islamiyat (2058)
wings decorated with pearls and other precious jewels. They do not have any gender as some pagans
believed them to be daughters of Allah nor they have any families. Their exact number is unknown as
according to a hadith 70,000 angels circumambulate Bait ul Mamoor which is a Ka'aba in Heaven and
each angel gets to perform this tawaf only once.
Angels are appointed different duties by Allah. Some of the prominent angels are Hz Jibrael who was
responsible for bringing revelations to the prophets. He also assisted the Holy Prophet in the battle of Badr
by leading an army of 1000 angels. Hz Mikael is responsible for rainfall, sustenance, and air. Hz Israfeel
will blow the trumpet twice on the Day of Judgement. Hz Izraeel or Malik ul Maut is the angel of death
assigned to take away the souls of the dying. Some other angels are the Kiraman Katibeen, the righteous
recorders who record the good and bad deeds of human beings. The Munkir and Nakir, they ask questions
to the deceased in the graves. Hz Maalik is the guardian of gates of hell fire and Hz Rizwan is the guardian
of gates of Paradise. Some angels also roam around the earth looking for gatherings where name of Allah
is being mentioned and join them. There are many angels appointed to protect human beings and they also
constantly pray for the believers. Apart from these, other angels also continually visit human beings; they
gather to witness the prayers and listen to the recitation of the Quran.
(b) Discuss the importance of Jibra’il in comparison to other angels. [4] [O/N 2010]
Angels have a particular job to do which is assigned to them by Allah. Jibra’il is the arch angel who had
the all important duty of bringing the word of Allah to his chosen messengers. He was sent by Allah to
announce the birth of Hazrat Issa to Hazrat Maryam, to deliver the Qur’an to the Prophet Muhammad and
also to conduct him on the mi’raj. Answers could also discuss the duties of other angels and compare them
with Jibra’il’s and draw conclusions.
(b) Does belief in angels make a Muslim’s faith stronger? Give reasons for your answer. [4] [M 2017]
Belief in angels does make a Muslim’s faith stronger. By believing in them, even though they cannot be
seen, a Muslim is confirming his/her firm belief in all that the Qur’an says about them and what the Prophet
(pbuh) has said about them.
The revealed faiths prior to Islam also believe in angels and this belief confirms the Muslim belief that
Islam is a continuation and culmination of the previous faiths revealed by God hence making their faith
even stronger.
By believing in angels e.g. Jibra’il being the angel who brought revelations to the Prophet (pbuh) Muslims
are convinced of the Qur’an being sent by God which in turn makes their faith stronger.

6. (a) According to Muslim belief what part do angels play in the everyday lives of human beings?
[10]
Marking Scheme [O/N 2018]
Belief in angels is an Article of Faith and that Muslims believe in them as both God and the Prophet have
provided Muslims with information about them.

03323815832 266 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Angels play a significant role in the everyday lives of human beings e.g. according to Muslim belief they
breathe life into the foetus a few months after conception with the permission of God; an angel then writes
the answer to four questions in this human being’s book of deeds: Will it be male or female? Will this
person be happy or sad? How long will his/her life be and will the person perform good or bad deeds.
Angels are also responsible for guarding people throughout their lives; Candidates could quote the Qur’an
here, Sura 13 verse 11 (“There are guardians over everyone, both before him and behind him, who
guard him by Allah’s command”). Each person has been assigned two recording angels; apart from the
four angels constantly guarding and recording, other angels visit human beings to witness the prayer and
listen to recited verses of the Qur’an. It could also be said that angels helped the Prophet and his small
band of followers in the Battle of Badr and helped them gain victory.
Angel Azrael has the task of taking life with the permission of Allah. Candidates could write about other
angels e.g. Mikail who provide daily sustenance to humankind by bringing forth rain.
(b) What in your opinion is the primary link between angels and prophets in Islam? [4]
The primary link between angels and prophets is that angels are a means of communication between God
and the prophets. God sent angels to prophet Ibrahim to inform him of the birth of his son, angels were
sent throughout history to other prophets like Lot etc. Gabriel was the angel who visited Mary and brought
the revelation to Prophet Muhammad. All valid responses to be credited.
(b) Why is the belief in angels important for Muslims? [4] [M 2019]
Here candidates need to give their reasons for why belief in angels is important for Muslims. They could
well say that belief in angels is a part of a Muslim’s faith and without it their faith would not be complete.
Answers could also include that angels are the recorders of our deeds and belief in this task of theirs keeps
Muslims righteous etc.

BELIEF IN REVEALED BOOKS:

7. (a) Write a descriptive account of the Muslim belief in revealed books. [10]
Marking Scheme [O/N 2010]
Books contain the revelations given by Allah to his messengers and were revealed by Jibra’il, could be
seen as a basic answer. In addition it could be added by some candidates that books are the chief way in
which humans know Allah’s will for them and that they were meant for different communities. The good
answers will draw attention to the fact that the teachings in all of them are the same and that unlike other
books only the Qur’an is universal in scope. Strong answers could give additional information by saying
that none except the Qur’an has survived in its original form and that Allah has himself taken the
responsibility of safeguarding the Qur’an against any corruption. Names of books given in the Qur’an like
suhuf (Abraham and Moses), Tawrat (Moses), Zabur (David), Injil (Issa), Qur’an(Muhammad) could be
given in the answer.
Answer

03323815832 267 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Belief in Holy Books is a basis of Islamic faith. By belief in all Books of Allah, Muslims mean that Allah
revealed his commandments and the teachings of religion to various prophets at different stages of history
for the guidance of mankind. These Books provided guidance related both to the spiritual and physical
development in order to enable man to pass an overall righteous life and attain success in Akhirah. A
Muslim believes in all the revealed books which Allah sent down. They are sometimes referred to as
Sahifa or Suhuf in the Quran. Allah says, “But righteous is he who believes in Allah and the Last Day
and the angels and the Scriptures.”
All the divine Books contained the same basic message of belief in Oneness of Allah, life after death and
good conduct. They contained commandments related to worship and morality according to the needs of
the time.
According to a hadith, around 313 prophets received divine books and scriptures. The Quran mentions
only a few by name. They are the Bible/Injeel revealed to Hz Isa, the Torah which was revealed to Hz
Musa, the Zaboor (Psalms) revealed to Hz Dawood and finally the Quran itself revealed to the Holy
Prophet Muhammad. The Quran also mentions Suhuf or scrolls of Hz Ibrahim and Musa.
The previous books were only for particular nations and were changed by their followers or are either lost.
The Bible, mostly contained supplications was changed by the Christians. They added the concepts of
trinity in it. The Torah was a book of laws. The Jewish Rabbis did not allow the common people to recite
the Torah. They took bribes from the rich people to change the laws of Torah according to their desires
and sometimes even mispronounced words in order to change the meaning of the verses. The Psalms was
a book containing praises of Allah and is not completely lost.
The Holy Quran, however, is the only book in its original form as Allah has taken the responsibility of
protecting it, “No doubt, We have sent down this reminder and indeed We are its Guardian.” The Holy
Quran reaffirms the fundamental principles contained in the previous scriptures. Unlike the previous
books, it is for the guidance of all mankind and its message is valid for all times and conditions. It is the
most comprehensive book and contains teachings about faith, worship, morality and stories of previous
nations. It contains all the knowledge of science, history and human nature. It is a complete code of life.
Thus, it deals with all major aspects of life and gives news of things we cannot otherwise know i.e. belief
in the unseen. “And We have revealed unto you (O Muhammad) the Book as an exception of
everything.”
Briefly explain why Allah revealed different books from time to time. [4] [O/N 2011]
Answers could explain how different books were sent from time to time for the guidance of humanity
telling people what they should or should not do. Stronger answers will give the names of the revealed
books and discuss how the message sent was lost or distorted creating a need for a new book and how the
Qur’an is the last in the line of revealed scriptures and why it is last.
8. (a) Name the revealed books mentioned in the Qur’an, giving the names of the messengers they
were revealed to and the message they contained. [10]
Marking Scheme [O/N 2014]

03323815832 268 | P a g e
 Cambridge Solutions
Islamiyat (2058)
The candidates in their answer could mention:
The Zabur (Psalms) revealed to Dawud (David);
The Tawrat revealed to Musa (Moses);
The Injil (Gospel) sent to Isa (Jesus) and
The Qur’an revealed to Prophet Muhammad (pbuh).
The Qur’an also mentions the Suhuf (scroll) of Ibrahim.
All the divine books invited the people to worship one God, they contained belief in prophethood, the Day
of Judgment and accountability before God on the Last Day. Along with these teachings the revealed
books contained a code of conduct, a code of morality and justice, but the books besides the Qur’an were
not comprehensive enough to contain a complete code of life for all times. The Qur’an is the most
comprehensive book sent by God. It deals with every aspect of life: social, economic, moral, legal. God
says, ‘This day I have perfected your religion for you and completed my favours upon you and chosen
for you Islam as your religion’. (Al Maidah 5:3). Some candidates could add that none of the revealed
books besides the Qur’an are in their original form today.
(b) All revealed books were sent by God. What in your opinion makes the Qur’an unique? [4]
Qur’an is different from other revealed books as it is the only book revealed to all humanity for all times.
God Himself has promised to protect its message. The language of the Qur’an is very much alive today
and spoken by millions unlike those of the other revealed books.
(b) The Qur’an describes itself as a confirmation of earlier revelations. Does the Qur’an differ in
any significant way from earlier revealed books? [4] [O/N 2015]
Here again, an evaluative response is being looked for. Candidates could give their reasons for how the
Qur’an is similar to other revealed scriptures and where it differs from them. The language of the Qur’an
could be one of the points of difference; that all the earlier books have been corrupted could also be a
point raised by the more able candidates. All valid responses need to be credited.

BELIEF IN THE LINE OF PROPHETIC MESSENGERS

9. (a) What are the main features of the Muslim belief in the line of prophetic messengers (rusul)
who were sent before the time of Muhammad SAWW? [10]
Answer (a)
Belief in prophets is the fourth article of Faith. From the time of the creation of mankind, AllahSWT sent
special people as prophets for the guidance of mankind. They are special because they were sinless and
obeyed AllahSWT and His Commandments without any questions. They were men of great piety and were
a model of good conduct with highest order of mental capability. AllahSWT conferred upon them the gift
of prophethood, which cannot be acquired otherwise: “Such is Allah’sSWT Bounty, He grants it to
whoever He wills” (Surah al-Jummah, v. 4).
A prophet is a person who is very near to AllahSWT through total submission of his whole being and
receives revelations from Him. Other than that, they were all me, were mortal and had wives and children

03323815832 269 | P a g e
 Cambridge Solutions
Islamiyat (2058)
(except Hazrat Yahya and Hazrat Isa; the latter will marry and have offspring when he descends again
near Qayamah). The Qur’an says: “Before you (O Muhammad SAWW) also, the prophets We sent were
but men, to whom We granted inspiration. If you realize this not, ask from those who possess the
Message. Nor did We give them bodies that ate no food, nor were they exempted from death” (Surah al-
Anbiyaa, v. 7-8). By profession, most of the prophets were shepherds. If the revelation the prophet receives
is in form of a scripture, he is, in addition, a messenger.
All prophets brought the same basic message: Unity in Allah, belief in Articles of Faith, ethics and moral
conduct. The details of their teachings, however, differed as per the needs of the nations they were sent
to. These details were not universal: they were intended for the specific nation, and for a specific time
period. These teachings they conveyed to their people without any addition or deletion.
The Qur’an says: “And there has been no nation which was not visited by a warner” (Surah al-Faatir, v.
24). They warned the wrongdoers of their bad deeds, and glad tidings of Paradise to the pious. Every
prophet taught in the language of his people. All prophets before Rasulullah were sent to their own
communities, like Hazrat Saleh was sent to Thamud and Hazrat Musa was sent to Bani Israel and freed
them from the bondage of the Pharaoh. It was mandatory for the people to obey the prophet sent to them.
The Qur’an says: “We sent not an apostle but to obeyed in accordance with the will of Allah”. The
nations who disobeyed were badly punished; however, Surah Yusuf tells us that the prophets were asked
to leave the city before Allah’s punishment befell. We also know from the traditions of the Holy Prophet
that all (or almost all) prophets were persecuted (some even killed) by their people, and driven out of their
city/town. But they exercised the highest degree of patience and will be questioned about the response of
their people on the Day of Judgement.
The first in the line of messengers is Hazrat Adam, who was also the first human being. The second
prominent prophet is Hazrat Nuh. Hazrat Ibrahim is another important prophet amongst whose
descendants many prophets came, including the Holy Prophet, who is the last messenger and the Seal of
the prophets. He is reported to have said, “I am the last messenger; no prophet (will come) after me”
(Tirmidhi).
Holy Prophet mentions (as recorded in Musnad Ahmed) that 124,000 prophets, one after the previous
perished, were sent, out of whom 315 received books. Hazrat Musa was given the Torah, Zubur was given
to Hazrat Dawood, Suhuf were revealed unto Hazrat Adam and Hazrat Ibrahim, and Injil was given to
Hazrat Isa. These revealed books have either been lost or tampered.
The Qur’an mentions the names of 26 prophets, some of whom are Hazrat Yaqub, Hazrat Ayub, Hazrat
Hud, Hazrat Younis and Hazrat Idris. Out of these 26 prophets, 5 are known as firm resolution prophets
as they were extremely steadfast in their trials. These are Hazrat Nuh, Hazrat Ibrahim, Hazrat Musa, Hazrat
Isa and Hazrat Muhammad. All prophets also underwent trials, like Hazrat Ibrahim had to leave his wife
and an infant son alone in an uninhabited desert, and Hazrat Ayub went through a painful and prolonged
illness which prove to be an epitome of patience and steadfastness. To convince their people, some of

03323815832 270 | P a g e
 Cambridge Solutions
Islamiyat (2058)
them were also given miracles, like Hazrat Isa could raise the dead by the will of Allah and Hazrat Musa’s
staff would turn into a serpent.
Some prophets were favoured over the others, but we, as Muslims do not differentiate between them, and
believe in all of them, as the Qur’an says, “And we do not differentiate between one another of His
Messengers” (Surah al-Baqarah, v. 285). Therefore, to be true believers, we must believe in, and respect
all prophets and apostles of Allah.
(b) What does the Muslim believe by the words ‘And Muhammad SAWW is the Messenger of God’?
[04]
Answer (b)
SAWW
The last in the line of 124,000 prophets is Hazrat Muhammad . As he is the last prophet, and no
prophet will succeed him, he is termed as the ‘Seal of Prophets’. Like a seal closes a letter, Rasulullah’s
Prophethood closes the line of prophets. The Qur’an verily says in Surah al-Ahzab v. 40, “Muhammad is
not the father of any of the men amongst you, but is the Messenger of Allah, and is the Seal of the
Prophets”.
The uniqueness of his character is that he had the character traits of all previous prophets. As a result, he
serves as a model of excellence in all aspects of life for humans and Jinn of all times.
Though the basic teachings of Rasulullah are the same as those of the previous prophets, they also contain
orders and elaborations that encompass all spheres of human life. Therefore, unlike previous messengers,
whose teachings were not intended to be universal, the teachings and acts of Rasulullah are now valid as
a source of a final and complete guidance for the whole of humanity. This is because Allah Himself has
guarded his message and teachings from corruptions. The Qur’an says, “We indeed have revealed the
Message and assuredly We shall guard it”. This protection was not given to the message of any of the
previous prophets.
By saying the words “And Muhammad is the Messenger of Allah”, a Muslim believes that Rasulullah is
the last prophet, whose message sums up the teachings of all previous prophets.

10. (a) Write about Muslim beliefs in prophets. [10]

Marking Scheme, for details see 9 (a) [M 2009]
Some candidate’s answers may give evidence of basic knowledge of the character of prophets. Others
might go on to describe the main characteristics of the prophets e.g. they were all chosen by Allah to
deliver his books and each was sent to a specific community except Muhammad who was sent for all
humanity. Good answers will go on to give a full account of the beliefs, with the names of the prophets
and refer to Qur’anic teachings in support of points made e.g. answers could say that the Qur’an names
many prophets including Adam, Nuh, Ibrahim, Musa, ‘Isa and Muhammad. Muhammad was sent as the
last prophet, yet the Qur’an says that they should all be respected equally.
(b) Explain how this belief influences the daily living of a Muslim. [4]

03323815832 271 | P a g e
 Cambridge Solutions
Islamiyat (2058)
The answer may attempt to apply the belief e.g. that Muslims must respect all prophets, but without evident
understanding. Some answers will show that the candidate has applied the belief with reasonable success,
but without clearly showing how it affects conduct. Good candidates will give a fair explanation of how
this belief is worked into daily life and show a reasonable understanding of its effects and may even
support points with quotations and references from the Qur’an and Hadiths.
11. (a) Give a full account of the Muslim belief in prophets. [10]
Marking Scheme, for details see 9 (a) [O/N 2011]
Prophets were sent from God to all peoples with his message is a basic belief of all Muslims. The level of
marks attained would depend upon the amount of detail given in the answer. Who were they? Why were
they chosen? Who were they sent for? Details like they were all men, they were sinless and that they
conveyed the same teachings from God could be given in a basic answer. Additional information like they
were sent to specific communities and that their message was for the guidance of the people could be
included in better answers. It is however a comprehensive answer showing thorough knowledge which
could include the number and names of prophets, the finality of the prophet Muhammad and beliefs such
as all prophets should be respected equally that will reach the higher levels.

12. (a) Give an account of Muslim belief in prophets and the messages they preached. [10]
Marking Scheme, for details see 9 (a) [O/N 2013]
Belief in all the prophets sent by God is a part of every Muslims faith. Muslims believe that the line of
prophets started from Adam and finished with Prophet Muhammad (pbuh). They could also say that
Muslims believe in all the prophets that came before Prophet Muhammad(pbuh) and believe that some
amongst them were nabis and some were rasuls. Answers may also include that Muslims consider all the
prophets to be sinless and not more than human and also that they were all men of exceptional morals and
character. The answers could include that the Qur’an states that there were many prophets and a Hadith
of the Prophet gives the number at 124,000. Prophets were endowed with miracles and some were sent
with books to guide humanity. The development in the answer could perhaps detail what the miracles of
some of these prophets were and could also include the names and characteristics of some of the prophets
and name the books that were revealed to them as well as write about the belief that each prophet was sent
for a specific community except Prophet Muhammad (pbuh) who was sent for all humanity. Qur’anic
teaching about respecting all prophets equally could also be given in the answer. In answering this question
candidates also need to write how the message of all the prophets has always been the same, that is, belief
in the oneness of God, tawhid, good conduct and life after death.
(b) How are these prophets and their messages important for Muslims? [4]
In answer to this question the candidates need to bring out the importance of all the prophets and the
message they brought. They could in their answers say that the prophets and their message always taught
the unity of God and so reinforce Muslim belief in tawhid. They all spoke of the need to treat fellow
human beings with kindness and taught their communities the importance and need for good conduct and

03323815832 272 | P a g e
 Cambridge Solutions
Islamiyat (2058)
that was the primary teaching of the Prophet Muhammad (pbuh) as well which makes Muslims realise
that Islam is a continuation of God’s earlier message, his completion of that message and not a new religion
etc. All valid responses must be credited.

13. (a) Belief in all the prophets is one of the articles of faith in Islam. Write about this Muslim belief
in detail. [10]
Marking Scheme, for details see 9 (a) [O/N 2016]
Belief in all the prophets sent by God starting from Adam to Prophet Muhammad (pbuh) is an integral
part of every Muslims faith. Muslims believe that some of these prophets were nabis and others were
rasuls. Answers could say that Muslims believe that all the prophets that came were men of outstanding
moral character, sinless and preached the word of God. It is believed that there were 124 000 prophets in
all, the line ending with the Prophet Muhammad(pbuh). All of these prophets were endowed with miracles
and some were given books to guide mankind. Candidates could develop their answers by giving the
names of some of these prophets and also the books that were revealed to them. They could write about
the importance of believing in all of them and giving respect to all and writing about the finality of Prophet
Muhammad (pbuh) as the seal of prophets.
(b) How is the message brought by these prophets important for Muslims today? [4]
The message brought by all the prophets was of belief in the one God; good conduct and belief in
resurrection and the Day of Judgment. This message is important to Muslims today just as it was important
to Muslims of the past ages and will be to those of the future because it reiterates tawhid and accountability
which if a person bears in mind will lead to good conduct and prosperity in this world and the next. It
teaches Muslims tolerance for other revealed faiths and makes them realise that Islam is a continuation
and culmination of the other revealed faiths. The unity of the message will foster better relations between
Muslims and other believers etc. Not all the points mentioned above need to be written about and discussed
to get to the higher level marks.
(b) What, in your opinion, is the importance of prophets being sent to humanity? [4] [M 2018]
Prophets were sent to guide humanity to the worship of their Creator, they were sent as warners, to clarify
to humans the purpose of creation, to show the righteous path, providing practical examples, conveying
the teachings of God. A few points could be given or one or two well developed ones.

14. (a) Prophets played a central part in conveying God’s message to humanity. Write an account
of Muslim belief in prophets. [10]
Marking Scheme, for details see 9 (a) [M 2019]
Answers to this question could include that Muslim belief in prophets is that they were sent to guide
humanity from the worship of created beings to the worship of their Creator; to clarify to humanity the
purpose of 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.;

03323815832 273 | P a g e
 Cambridge Solutions
Islamiyat (2058)
providing humanity with practical examples of living righteously; conveying to humanity the teachings
of God.
It could also be said that Muslims believe that prophethood is a gift from God and He bestows this honour
on whomsoever He chooses. Some of the important features that all prophets possessed could be written
about e.g. they were all men, sinless, spoke the language of their people, were bestowed with miracles,
were highly intelligent and morally upright. Some of them were given revealed books etc.
Candidates could also say that the total number of prophets was 124 000 and name some of them. The line
of prophets started from Hazrat Adam and ended with Prophet Muhammad (pbuh). These and other beliefs
that are valid may be written about by the candidates and expanded upon.
(b) Why do you think God gave miracles to his chosen prophets? [4]
It could be said that 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. Candidates could further
develop their answer by saying that miracles granted to the prophets were usually in the fields their nations
excelled in and this point could be expanded upon. All valid responses to be credited.

BELIEF IN RESURRECTION AND THE LAST DAY

15. (a) Write in detail about Muslim belief in Life after Death and the Day of Judgement. [10]
Marking Scheme [M 2018]
Candidates in this answer need to write in detail as the question is asking them about Muslim belief in
Life after Death and the Day of Judgement. Responses could include information such as: Belief in life
after death is a fundamental belief of Muslims. It could be added that a mini judgement takes place in the
grave. This belief shows a direct relation between a person’s conduct on earth and the life beyond.
Muslims believe the present world to be a trial and that rewards and punishments are dependent on how
one lived one’s life.
Candidates also need to write about the Day of Judgement and here they could say that at the appointed
hour, which is only known to God, this world will come to an end. Following its end will be the day of
resurrection and in this universal gathering all will have to give an account of their deeds; no injustice will
be meted out, Paradise and hell will be the final resting places. It is the detail and development of some or
many of the points given above that will earn candidates the mark desired. The points given are guidance
and candidates could mention other elements like the Siraat, etc. Where necessary, marks should be given
even if the points are not mentioned above, but are relevant.

Answer:
The belief in life after death is part of a Muslim’s faith. It is one of the six articles of faith.
According to Muslim belief, Life of this world is a testing phase.
“Every soul will taste death. And We test you with evil and with good as trial; and to Us you will be
returned.” (21.35)

03323815832 274 | P a g e
 Cambridge Solutions
Islamiyat (2058)
This verse affirms our belief in life after death. It also strengthens our belief of the day of Judgement and
our accountability to our lord. According to this belief Hz Israfeel will blow the trumpet twice. At the
first trumpet all the living till then will die and at the second trumpet all the dead will arise for the final
accountability. According to a tradition of the Holy Prophet this day will take place on the plains of Arafat.
The basic belief is that when you die your body goes into the grave and will remain there till the Day of
Judgement. This state between death and resurrection is called Barzakh. At some point in the future
Allah will end the earth and bodily resurrect all people (Muslims and non-Muslims).
Allah Almighty will attend to his Mighty court and our deeds will be assessed. Surah Zilzaal mentions if
we have done a good deed worth a mustard grain we will be rewarded and if done a bad deed worth the
same will have to face the consequence. The attribute of Allah’s justice will be seen by us. Hence, we
must do good deeds in this world so we can be the dwellers of Paradise as the Holy Prophet rightly said,
this world is a cultivating ground for the Hereafter.
The Holy Prophet in numerous Ahadith has mentioned some major and minor signs of the Last Day/Final
Hour. Minor signs include the construction of tall buildings, ignorant leaders, lack of knowledge,
immorality, increase in killings, increase in usury, children being disrespectful to parents and some others.
Major signs include the emergence of Anti-Christ (Dajjal), the return of Jesus, the arrival of Mahdi, the
Beast, Gog and Magog and some others.
We can understand the day of judgement through the following three stages.
Stage 1: Qiyamah (doomsday)
Before the Hour begins, Hz Israfeel will blow a trumpet which will cause complete destruction of the
Universe. The oceans will boil up, the stars will lose their light, the earth will be folded up and mountains
will be flying like carded wool. People will run everywhere in utter confusion and eventually everyone
including, Jinns, humans, angels, beasts, and all other creations will die.
“Then when the Horn is blown with one blast. And the earth and the mountains are lifted and levelled
with one blow” (69.13-14)
Stage 2: The Resurrection
A second trumpet will be blown, and everyone will be once again brought back to life. This is the day of
Resurrection. All the people, Jinns, beasts will be gathered in the plains of Arafat and will wait for the
accountability of their actions. This day, as the Quran states will be day of great panic for some and a day
of rejoice for some.
Stage 3: The Judgement
Then the Judgment will begin, and the Scales (Meezan) will be put up. Everyone’s deeds will be weighed,
and they will receive their book of deeds in their left or right hand according to their actions.
The final trial will be the bridge of Siraat which everyone has to cross. The believers will cross it swiftly
and reach the Paradise whereas the disbelievers will fall down into the hellfire.

03323815832 275 | P a g e
 Cambridge Solutions
Islamiyat (2058)
There is none among you who does not have to arrive at it. This is undertaken by your Lord as an absolute
decree, bound to be enforced. Then We will save those who feared Allah and leave the wrongdoers within
it, on their knees. (19.71-72)
Paradise and Hell are the eternal abode for mankind. The Day of Judgment is the start of a never-ending
life.
“It is on the Day of Judgement that you shall be paid your rewards in full. So, whoever has been kept
away from the Fire and admitted to Paradise has really succeeded. The worldly life is nothing but an
illusionary enjoyment.” (3.185)
(b) How does belief in life after death affect the life of a Muslim? [4]
Here candidates need to give an evaluative response saying how in their opinion belief in life after death
affects the life of a Muslim. It is a subjective response and will vary from one to another. However, one
may expect responses such as: it makes Muslims realise that they have to live in accordance with the
guidance given by God; it makes them realise that they will be held to account for their actions in this
world: this belief makes them God conscious, etc. A range of responses can be given, but whatever is
written needs to be substantiated.

Allah’s Predestination and Decree

 Belief in Al-Qadr is the 6th pillar of faith as is evident from the following:
 When Jibril asked the Holy Prophet (PBUH) about Iman, he answered: “To believe in Allah, His
Angels, His Books, His Messengers, the Last Day, and to believe in divine preordainment, both the
good and bad of it.”
 Belief in Al-Qadr means believing with certainty that all that happens, good as well as bad, occurs
according to Allah’s divine preordainment and Decree.
 Allah Almighty says:
 “No calamity befalls on the earth or in yourself but is inscribed in the Book of Decree, before We
bring it into existence. Verily, that is easy for Allah. In order that you may not be sad over matters
that you fail to get, nor rejoice because of that which has been given to you. And Allah likes not
prideful boasters.” (57:22-23)
 Hazrat Zaid bin Thabit narrated that the Messenger of Allah (PBUH) said:
 “…. And were you to have gold equal to Mount Uhd or almost equal to Mount Uhd and then you
spent it in the way of Allah, He would not accept it from you until you believed in preordainment –
– until you know that what befalls you was not meant to miss you and that what misses you was not
meant to strike you. If you die upon other than this (belief), you will enter the Hellfire.” (By Imam
Ahmad)
The Facets (aspects/ factors) of Qadr:

03323815832 276 | P a g e
 Cambridge Solutions
Islamiyat (2058)
I. Allah is well-acquainted with everything taking place, and His knowledge encompasses
everything. Even something as small as an ant is not hidden from His knowledge. He indeed knew the
entire creation before He even created them; He knew every situation they were in regardless of whether
it is something open or hidden. Allah, the Exalted, says: “And that Allah surrounds all things in (His)
knowledge.” (65:12)
II. Allah has pre-assigned portions of everything in the preserved tablet (Lawh Al-Mahfuz); nothing
is left out of that record.
Allah Almighty says: “Know you not that Allah knows all that is in heavens and on earth? Verily, it is
(all) in the Book (Al-Lawh Al-Mahfuz). Verily! That is easy for Allah.” (22:70)
The Holy Prophet (PBUH) says: “The first thing that Allah created was the pen. Then He said to it,
“write” The Pen said, “What shall I write?” He said, “write what will be and what will take place until
the Hour arrives.”
III. Nothing takes place in the heavens and on the earth without the will of Allah and His Wish.
Whatever Allah wills, takes place and whatever He does not will, does not take place.
Allah Almighty says: “And you will not (will), unless (it be) that Allah wills, the Lord of all that exits.”
(81:29)
“Verily, His command, when He intends a thing, is only that He says to it, “Be”! –– and it is!” (36:82)
All this proves that Allah’s Will is manifest over all things, everything that happens in the universe
happens by the will of Allah, for He is the Sole Creator, Sustainer, Planner, and the Sovereign Lord.
IV. We must believe that it is Allah who has created everything, there is no Creator or Lord other
than Him.
Allah Almighty says: “Allah is the Creator of all things, and He is the Wakil (Trustee, Disposer of
affairs) over all things.” (39:62).
The Holy Prophet (PBUH) says: “Indeed Allah is the Creator of all makers and that which they make.”
It proves that Allah decreed and Created all things and that He encompasses all things with His care and
protection.
The following Hadis of the Holy Prophet (PBUH) sums up all what Qadar is and what it stands for: “There
is no ability or power except through Allah.” (Al Bukhari and Muslim)
 We should keep in mind that Allah has created us with free will and ability to choose. It is man who
opts the right by his own choice and would be rewarded for his good deeds and it is he who ops the
wrong by his choice and would be punished for his actions.
 Allah’s Knowledge, Will and Power are Absolute and unbounded, therefore, He knows the results of
all events before their occurrence. A human being, however, doesn’t have access to this knowledge
and he acts in accordance with a desire from within which makes him responsible for his deeds.

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

03323815832 277 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Marking Scheme, for details see Notes [O/N 2017]
The fifth article of Islamic faith is belief in divine decree which means that everything good or bad, all
moments of happiness or sorrow, pleasure or pain, come from God.
Firstly, it could be said that God’s foreknowledge is infallible. God is not indifferent to this world or its
people. He is Wise and Loving, 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)
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’’. (Quran 2:286)
The above is a very detailed response to the question asked written for the guidance of examiners.
Candidates are not expected to write in this much detail but must cover the points made in the given
answer, the mark will depend on the depth of the answer.
(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

03323815832 278 | P a g e
 Cambridge Solutions
Islamiyat (2058)
reached him, he realises it could never have escaped him. If something misses him, he realises it was never
meant to be. A person achieves an inner peace, and is inwardly at rest with this realisation.

17. (a) What does the statement ‘There is no ability or power except through Allah’ tell you about
Muslim belief in Allah’s predestination and decree? [10]
Marking Scheme, for details see 16 (a) or Notes [M 2011]
Some candidates could say that belief in divine decree and predestination is mentioned in the Iman-e
Mufassal, it is an article of faith without which a Muslim’s faith is incomplete. The above statement
strengthens this belief and in order to secure higher levels candidates must refer to it in their answer. Good
answers will also talk about human responsibility for what they do.
(b) To what extent does this belief affect the daily living of Muslims? [4]
By making Muslims realize that Allah is the most supreme this belief makes them humble and makes
them turn to Allah at all times. Examples from everyday life could be given by candidates in answer to
this part of the question. All valid answers need to be credited.

03323815832 279 | P a g e
 Cambridge Solutions
Islamiyat (2058)

ISLAMIAT 2058/2

Topic

PILLARS OF
ISLAM

PILLARS OF ISLAM

03323815832 280 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Pillars of Islam: Shahada, Salah, Zakat, Saum/ Fasting & Hajj/ Pilgrimage
Shahada/ Declaration of Faith
1. (a) ‘There is no god but Allah, and Muhammad is the Messenger of Allah’. Describe the Muslim
beliefs summarised by the declaration of faith (shahada). [10]
Marking Scheme [M 2011]
Shahada is the first pillar of Islam, and a person becomes a Muslim upon proclaiming it sincerely. This is
the testimony or profession of faith, involving knowledge, commitment, and declaration. Here candidates
might say that the first part of the shahada deals with the unity of Allah. The first statement of tawhid,
includes the understanding that Allah is beyond comprehension. Muslims confess with their hearts that
He is creator of all things, including the universe, the heaven, the earth, and everything in it. Everything
is under Allah’s control, and He is the Sustainer and protector as well as the giver and taker of life. Others
might add that only He is worthy of worship and Muslims pray to Him only and seek His help in times of
difficulty. He is all powerful, omnipotent and omniscient.
The second part of the shahada confirms the risala of Prophet Muhammad that he is the Rasul, the
messenger of Allah and after Allah all Muslims must follow the Prophet Muhammad. He is the last prophet
in a long line of prophetic messengers and his message about the unity of god is the same as that of the
previous prophets and is universal. And Allah will protect this message from all corruption and change.

Answer:
Declaration of Faith
“I bear witness that there is no God except Allah, who is One, who has no partners, and I bear witness
that Muhammad (PBUH) is His servant and apostle.”
• 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 nonbeliever 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 none 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.
• Allah says: “So know that none has the right to be worshipped but Allah, and ask forgiveness for your
sins.” (47:19)
• The Holy Prophet (PBUH) 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 Zakat, fasting the month of Ramzan, and Al-Hajj for whoever
is able to bear the journey.”
• It is this declaration that distinguishes between disbelief and Islam; it is the phrase of piety; it is the firm
rope, and it is the phrase which Hazrat Ibrahim made lasting among his offspring:

03323815832 281 | P a g e
 Cambridge Solutions
Islamiyat (2058)
• “And He made it a word lasting among his offspring, that they may turn back (to repent to Allah).”
(43:28)
• The second part of Shahadah has three words: Mohammad; Rasul meaning messenger; and Allah.
• It is interlinked with the first part of Shahadah since it was through the Holy Messenger Mohammad
(PBUH) that unity of Allah reached mankind in its perfect form.
• In this part one declares and bears witness that Mohammad (PBUH) is the Messenger of Allah.
• To bear witness that Holy Prophet (PBUH) is the servant and Apostle of Allah means to obey him in
what he orders, to believe him in what he informs, to stay away from that which he forbids, and to worship
Allah only in ways that are legislated in Islam.
• When we obey the Messenger of Allah (PBUH), we are, in fact, obeying Allah Almighty. The Holy
Quran says:
• “Say: If you really love Allah, then follow me, Allah will love you.” (3:31)
• “And whatsoever the Messenger gives you, take it and whatsoever he forbids you, abstain (from it).”
(59:7)
• “Say: Obey Allah and the Messenger.” (3:32)
• Testimony that Muhammad (PBUH) is the servant and apostle of Allah further means:
(i) To believe in and accept his message.
(ii) To believe that he is a slave of Allah.
(iii) To believe that he is the last of the Prophets.
• The Holy Quran says:
• “Blessed is He who sent down the Criterion (of right and wrong i.e. this Quran) to his slave
(Muhammad PBUH). (25:1)
• “Muhammad is not the father of any man among, but he is the Messenger of Allah and the last (end)
of the Prophets.” (33:40)
• In nutshell, the declaration of faith warrants that:
(i) We should know that Allah is the only One who deserves to be worshipped.
(ii) We should be very sure and certain about it and perform all deeds and actions sincerely and
purely for Allah and that this intention must not be polluted or corrupted in any manner.
(iii) We must love Allah and His Messenger giving preference over all other objects of love.
(iv) We must not indulge in Shirk; as a matter of fact, we must disbelieve in all that is worshipped
other than Allah.
(b) Explain how the declaration of faith (shahada) is acted upon through the remaining four pillars
of Islam. [4]
The pillars of Islam outline the basics of Muslim worship, ibada. The Qur’an states: ‘I (Allah)
created...humankind only that they might worship Me.’ (Al-Dhariyat 51.56). The Shahada is the first
pillar of Islam and a declaration of faith. For Muslims, it is necessary to act upon these words rather than
just speak them. The other four pillars namely; salat, saum, zakat and hajj are the means by which the

03323815832 282 | P a g e
 Cambridge Solutions
Islamiyat (2058)
shahada is put into action through ibada. Candidates could briefly write about how the other four pillars
show obedience to Allah and his teachings.

Salah/ Prayer:
IMPORTANCE OF PRAYER
The prayers are of immense importance in Islam. It is the foremost duty of the Muslim and one of the
five pillars on which the structure of Islam stands. The Holy Quran mentions it around seven hundred
times but the word Salat occurs 67 times. It says: “and establish prayer and pay zakat and bow down
with bow down.” [2: 43] The Holy Quran strictly condemns those who are not regular in prayers. It says,
“So woe to the worshippers who are neglectful their prayers.” [107: 4-5]
About hypocrites the Holy Quran states: “And when they stand for prayers, they stand with laziness and
to be seen of men, and they do not remember Allah but little.” [4: 142]
Allah ordered Hazrat Moosa (AS) on Mount Tur in His first meeting with him: “And establish prayer for
My remembrance.” [20: 14]
The Holy Prophet (SAW) also laid a stress on prayers. He said: “The one who establishes the prayer
establishes the religion and the one who destroys his prayers destroys his religion.” He also said:
“Prayer is a pillar of religion.” It is a distinguished feature between a Muslim and a Non-Muslim. The
Holy Prophet (SAW) said, “What stands between a man and disbelief is the abandonment of Salat.”

PURIFICATION/CLEANLINESS FOR PRAYER

IMPORTANCE OF CLEANLINESS
Islam attaches a lot of importance with purification. Allah says, “And Allah love those who keep
themselves clean and pure.” [9: 108] The Holy Prophet (SAW) also said, “Purification is half of faith.”
And he also said, “Cleanliness is the key for prayer.”
In prayers, a person meets his Lord, so he should take care of his body and clothes. Allah does not accept
the prayers if any kind of impurity is present in the body or on the place where he offers prayers. Because
of cleanliness, a person’s personality becomes better, and according to a hadith, even the angels are
displeased by those things which are disliked by human beings. Islam discourages smoking or eating such
food which produces smell in mouth and joining congregational prayers in this state. The Holy Prophet
(SAW) used to do Miswak and has promised huge rewards on it. Allah’s Apostle said, “If I had not found
it hard for my followers or the people, I would have ordered them to clean their teeth with Siwak for
every prayer.” It means keep the mind pure from shameful thought. The Holy Quran says, “Verily, the
prayer prevents a person from shameful and unlawful deeds.” [29: 45] We should also purify our mind
from negative thoughts like jealousy, hatred, pride, etc. To keep the stomach pure from unlawful food is
also essential for spiritual cleanliness. To have cleanliness of the body one can have a full body wash or
parts wash. The full body wash is called Ghusl (Bath), and washing of few parts is called Wudhu
(Ablution). In unusual circumstances their alternative is Tayammum (Dry Ablution).

03323815832 283 | P a g e
 Cambridge Solutions
Islamiyat (2058)
WUDU/ ABLUTION
Wudhu (ablution) is also essential for prayer. One cannot say prayer without making Wudhu. It is made
to remove minor impurities which cause due to different reasons like natural discharges, flow of blood or
pus and the like from any part of the body, full mouth vomiting, falling asleep etc. In order to make Wudhu
(ablution) following are the steps taken.
First, Niyah (intention) is made reciting Tasmiya i.e. BismillahirRahmanir Rahim. Then hands are to be
washed up to the wrists. Next, a handful of water is put into the mouth and is rinsed thoroughly three
times. After this, water is sniffed into the nostrils three times and then the tip of nose is washed three
times. After the nose, face is washed for three times from right ear to left ear & then from forehead to
chin. Then arms are washed in a mariner that first the right arm is washed followed by the left arm
thoroughly from wrist to elbow three times. Then the wet palms are moved over head, starting from the
top of forehead to the back and passed over the back of the head to the neck. Next, wet fingers are rubbed
into the grooves of both ears and holes and also pass the wet thumbs pass behind the ears and the back of
wet hands over the nape. Finally, both feet are washed to the ankles starting from the right and making
sure that water has reached between the toes and all other parts of the feet. The Holy Quran says: “O you
who believe! When you prepare for prayer wash your faces and hands to the elbows; rub your head;
and wash your feet to the ankles.” [5: 6] Hazrat Anas (RA) narrated: “I saw the Prophet (saw)
performing (wudhu). He washed his hands three times.” There should be no break in the processes of
the Wudhu, no washed part should be dry by the time another is washed.
Following things written below cancels the Wudhu;
Excretion from both Private Parts: These include urine, feces, breaking wind, worms, stones, etc. As Quran
states: “…. Or any of you comes from answering the call of nature (it is necessary to make wudhu”.
Vomiting a Mouthful: Vomiting a mouthful cancels wudhu, but if it is less than a mouthful it does not
affect wudhu. Hazrat Aisha (RA) said: “Whoever vomits, should repeat his wudhu” (Ibn e Maja)
Falling Asleep: It is also necessary to perform ablution for a person, who falls asleep lying on his back or
any other thing, while falling asleep in standing, sitting or prostrating state does cancel in wudhu.
Laughing out Loud in Prayer: The Prophet (saw) said to person who laughed out loud while praying,
“Repeat your wudhu”. But a quiet smile in prayer does not affect prayer and wudhu.
Loss of Consciousness: Losing consciousness, regardless of whether it is due to fainting, intoxication or
mental illness cancels the wudhu.
Bleeding: Hazrat Zaid Bin Thabit (RA) narrated that the Prophet (SAW) said: “wudhu becomes invalid
only by blood that flows from its source.”
GHUSL
Ghusl means to wash or the act of washing the whole body. It is performed to get purified from the major
impurities. The major impurities happen due to different reasons like marital relation, wet dreams,
menstruation, or the period of childbirth etc. They cannot be removed by part wash of the body, so a full

03323815832 284 | P a g e
 Cambridge Solutions
Islamiyat (2058)
wash of the body is required. One cannot offer prayer without first making Ghusl in case of major
impurities.
Following are the steps to be taken for Ghusl. First step is to make Niyah (Intention) that he/she is having
full body wash to get purified from major impurities. Then one should wash both hands up to the wrists.
After this one has to make sure that there aren’t any impurities left on the body. If there are any, then they
should be removed from the body by washing that particular area. Wudhu (Ablution) can also be made
after this. The entire Wudhu is Sunnah except the gargling and sniffing water into nostrils. These two
steps are the obligations for Ghusl. One needs to gargle three times making sure that water reaches to
one’s throat followed by putting water into nostrils three times. Thereafter the whole-body wash has to be
taken in which at least three times one need to pour water on his entire body from head to feet, first on the
right side then on the left side making sure that no portion of the body remains dry, water should reach
even the hairs’ roots. In this entire process intention, gargling, sniffing and pouring water are the
obligatory steps. Missing any one of these steps would leave Ghusl void.
TAYAMMUM
Tayammum (dry ablution) is the alternative of ghusl or wudhu. It is performed to have purity under
different conditions. When one is sick and cannot use water or sickness can be aggravated by water, when
water is not available or when there is a danger that enemy might attack during ablution or taking a bath.
The Holy Quran says, “But if you are ill, or on a journey, or one of you comes from relieving himself,
or you touched women, and you do not find water, then go to the clean soil and rub your face and hands
(therewith). Lo, Allah is Ever Oft Pardoning, Oft forgiving.” [4: 43] In these cases following steps to
perform Tayammum (dry ablution) are followed.
Recite Tasmiya i.e. Bismillahir Rahmanir Rahim followed by the intention that “I intend to make
Tayammum with the object of removing impurity and acquiring purity”. Both hands are placed lightly
on clean and pure earth or sand, dry stone, earthen pot or any object having dust on it. The excessive dust
is blown off from the hands and then the face is wiped by them once in the same way as performed in
Wudhu (ablution). Repeating the placing hands on sand and blowing the sand off the hands, right arm up
to elbow is wiped out with left hand followed by the left arm wiping up to the elbow with the right hand.
Things that void Wudhu also void Tayammum. If Tayammum is done because of lack of water, it becomes
void as soon as water is available. If Tayammum is done because of illness, as soon as illness is over,
Tayammum becomes void. If I’d prayer or funeral prayer is in progress and time is too short for ablution,
a person can do dry ablution.

CONDITIONS FOR PRAYER

NIYAT (INTENTION)
Before prayer is performed, the intention to do so should be firmly placed in the mind. It may also be
expressed with the tongue, to offer a particular obligatory prayer at a prescribed time, for the Sunnat and
Nafil prayers. If one prays prayer without intention of pleasing Allah (SWT). He will not accept the prayer.

03323815832 285 | P a g e
 Cambridge Solutions
Islamiyat (2058)
The Prophet (SAW) reported to have said: “Deeds are according to their intentions and each man will
get what he intends.” The expression of one’s intentions aloud and according to certain formulas is not
necessary. There are no recorded authentic statements of intentions, nor was it the practice of Prophet
(SAW) or his companions to clearly express their intentions for prayer.
PURIFICATION OF BODY
The body has to be cleaned of all sorts of impurities (Minor and Major both) as Quran says, “And Allah
loves those who keep themselves clean and pure” One should be in a state of purity achieved through
one of the following means: wudhu (Ablution), ghusl (Bath) or tayammum (Dry Ablution). This state of
purity remains pure unless broken by one of the following factors: excretion, urination, breaking wind,
sleeping in the lying position, ejaculation of semen or sexual intercourse. The first five of these necessitate
only ‘wudhu’; while the last two necessitate a ghusl, and wudhu cannot take its place. Tayammum takes
the place of either wudhu or ghusl if water is absent, and must be renewed for each compulsory prayer
performed at its proper time. The proof for this is Allah (SWT)’s saying: “O believers! When you stand
to pray, wash your faces and your hands upto the elbows. Wipe your heads (with water), and (wash)
your feet up to the ankles.” [5: 6]
PURIFICATION OF CLOTHES
All the garments including even the cap, socks, gloves, etc. that one wearing or having one’s body must
be clean and pure beyond any shadow of a doubt. Any impurity either minor or major which falls on
clothes should be washed away thrice and squeezed well simultaneously. As the Quran states: “And purify
your garments.”
PURIFICATION OF PLACE
The area on which one intends to perform prayer and where one’s knees, hands and forehead would rest
in, must be free from impurities, whether it is a piece of plain ground or floor, or a mat, etc. but one should
also avoid standing for the prayer at a place which is stinking filth and dirt around it.
SATR
The Satr of both the male and female must be properly covered prior to performing prayer. The boundaries
of the ‘Satr’ for a man are from his naval to his knees (including both of them). Prayer in dresses which
hug and expose the shape of the private parts is also not acceptable unless the loose shirt covering the area
is worn. Hazrat Abdullah bin Buraydah (RA) reported his father saying, “The Prophet (saw) forbade us
from praying in pants’ without wearing a coat (over it)” For woman, the ‘Satr’ includes all of her body
except for her face, hands up to the wrists and tops of her feet. Hazrat Ayesha (RA) also quoted the Prophet
(saw) as saying, “Allah does not accept the prayer of a woman who has reached puberty unless she
wears a khimar (headscarf covering the hair, ears, neck and bosom).”
FACING THE QIBLA
When prayer is to be performed, under normal conditions, one should determine the general direction of
the Ka’ba and face it. If a person performs his prayer and his face turned towards a direction other than
that of the Qibla, unless there is a genuine reason for that, his prayer will not be supposed to have been

03323815832 286 | P a g e
 Cambridge Solutions
Islamiyat (2058)
performed. Allah states in Quran about the facing towards Qibla, “So turn your face to the direction of
Al-Masjid-ul-Haram.” [2: 144] Consequently, once a reasonable determination has been made and the
direction of the Qiblah has been set in a masjid, there is no need to constantly change the angle of prayer
each time a more accurate compass is introduced.
ENTRANCE OF PROPER TIME
Each prayer has to be performed within the limit prescribed for it. As Allah (SWT) says in the Quran,
“Verily, the prayer is enjoined on the believers at fixed hours.” [4: 103] If a prayer is performed before
its time, it will be no prayer at all, and if it is offered after the time for it, has passed, it will have to be
offered as a missed (Qaza) Prayer. Therefore, the beginning time for the intended prayer is supposed to
have started before the prayer can be performed. Fajr time starts from daybreak and can be offered till
before sunrise. Zuhr starts after midday and it can be offered until shadow of everything becomes double
of its shadow at noon. Asr starts after Zuhr time and it can be offered until the sun sets. Maghrib time
starts after sunset and can be offered until the twilight is present. Isha time starts right after the Maghrib
and can be offered till the daybreak. Moreover, there are three spans during which a believer is not allowed
to perform prayer, i.e. the sunrise, the mid noon and the sunset.

METHOD OF PRAYER
STANDING STRAIGHT (QIYAM): Muslim should stand straight facing to Qibla, hanging hands down
sides of the body. It is preferable to look at the place of Sajdah, while standing straight. As it is mentioned
in the hadith: “The Prophet (SAW) used to lower his head and stare at the ground.” In order to
concentrate looking upwards as well as looking around during prayer is prohibited. Make intention for the
prayer.
INTENTION: Before starting any prayer, it is necessary to make intention. Without intention no worship
is accepted. It is necessary to say the words as intention is an action of heart. Although it is allowed to say
the words of intentions as, “I intend to perform two rakats of Fajr, facing Qibla, for the pleasure of
Allah” By making intention we make it clear in our mind that we are going to meet Allah, leaving behind
all our worldly affairs. It helps a man to concentrate in the remembrance of Allah during prayer, that’s
why we should make the intention.  The Holy Prophet (saw) said: “All actions are judged by
intentions.”
OPENING TAKBEER (TAKBEER E TEHRIMA): Raise both hands, palms facing to Qibla such that
they line up with lobes of both ears, reciting ‘Takbeer’ “Allah-o-Akber”. This is for men, while women
may raise their hands up to the shoulder. Place the right hand on the left and fold both of them on the
navel. Encircle the wrist of the left hand with the thumb of the right hand. The Prophet (saw) ordered that,
saying, “Verily our company of Prophets was ordered to place our right hands on our left in salah.”
Recite the introductory ‘Dua’ Sana (Thana). Recite Ta’awwuz &Tasmiyah quietly. It is called Tehrima
because, after saying this Takbir all activities like talking, walking, eating etc, are haram. The palms

03323815832 287 | P a g e
 Cambridge Solutions
Islamiyat (2058)
should face Qibla while we raise hands. While standing in the position of Qiyam the Thana, Tawwuz,
Tasmiya, Fatiha, and any surah is to be recited.
RECITATION OF QURAN: It is obligatory to recite Surah Fatiha, while you are standing. The Prophet
(SAW) mentioned the importance of Surah Fatiha, as he said: “Whoever does not recite Al-Fatiha in his
prayer, his prayer is invalid.” (Bukhari) Following this, attach at least one long verse or three short verses
of the Quran.
BOWING DOWN (RUKU): Make ‘takbir’ and bow down, grasping the knees firmly and spread fingers
apart. Open out elbows and point them away from sides. Back should be straight out, parallel to the ground
and head should neither be bent upwards nor downwards but just in between. Recite the ‘Dua’ of ‘Ruku’
“Subhana Rabbiyal Azeem” (Glory to my Lord, the Great) at least thrice.
COMING OUT OF RUKU (QAUMA): Straighten up from ‘Ruku’ saying: “Sami Aalla-hu-liman-
hamidah”. Keep the body upright, hanging hands by side, and say, “(Rabbana-wa-lakal-hamd)” One
should not go from ‘ruku’ to ‘sujood’ without standing completely upright and pausing in this position.
GOING INTO PROSTRATIONS (SUJOOD): Make ‘takbir’ and go down to the ground, placing the
bones closest to the earth respectively. Place the forehead and nose firmly on the ground. Palms should be
flat on the ground and fingers together, pointing towards the Qibla and lining up the ears. Forearms should
not touch the ground and move them well away from sides. The Prophet (saw) insisted on this form,
saying, “If you make sujood, place your palms flat and lift up your elbows and none of you should
spread out his forearms (on the ground) the way a dog does.” Placing of chest or stomach on the thighs
during sujood is forbidden. Feet should be raised up, and toes firmly planted on the ground pointing
towards the Qibla. Recite the ‘Dua’ of ‘Sujood’ “Subhanarabbiyal –A’la” (Glory to My Lord the Most
High) at least thrice.
SITTING (GOING INTO JULOOS): Make the ‘takbir’ and sit up. Sit on the bottom of the left foot,
with the toe of right foot pointing towards the Qibla. GOING BACK INTO 2nd SAJDAH Make ‘takbir’
and stand up. Lift the bones up touched the ground while prostrating reverse order. From the opening
takbir to the end of the 2nd sajdah is known as a “rak’a”; or a single unit of ‘Salah’. The 2nd rak’a is exactly
the same as the first except that the introductory du’a is left out.
SITTING (TASHAHHUD): After the 2nd sajdah of 2nd unit, one should sit back placing palms on thighs.
Recite ‘Tahiyyah’ and when reach the sentence ‘Ashhadu Allah…’, make a fist of right hand and raise the
index finger pointing towards the Qiblah and look at it. After completing the ‘tahayyah’, make salah on
the Prophet (SAW). Before closing the salah, recite particular dua.
TASLEEM: On the completion of previous dua’, close the salah by giving tasleem (i.e. Turn head to the
right and say, “[As-Salam-u-alaykumwarahmatullahiwabarkatah]” and to the left, repeating the same
words). STANDING UP FOR THIRD UNIT AND FOURTH UNIT. If one intends to perform 4 units of
prayer, he should make ‘takbir’ after the ‘tahayyah’ of the 2nd unit and stand up for the remaining two
units. After the completion of the 4th unit, he should sit for the final ‘tashahhud’ as he did at the end of
the second unit.

03323815832 288 | P a g e
 Cambridge Solutions
Islamiyat (2058)

FRIDAY PRAYER
INTRODUCTION: Friday congregational prayer is obligatory on men only in place of Zuhr (noon)
prayer on Fridays. Some people are exempted from Friday congregational prayer. They are woman, child,
slave, sick or a mad man. The list of exempted is mentioned in the following Hadith of Holy Prophet
(PBUH) in which he said: “Friday prayer is binding and obligatory upon every Muslim exceptupon four
(persons), a bonded slave, a woman, a child or a sick man” (Abu Daud) The units of Friday prayer are
different from daily Zuhr prayer. Two units of Farz are performed in place of 4 units of Farz in Zuhr. Also,
4 units of Sunnah are separately added besides 4 and 2 units Sunnah prayer. The time of Friday prayer is
as same as Zuhr prayer, the only difference is the day in which they are performed.
FEATURES/METHOD: The Friday prayer cannot be performed alone/ without congregation. In case of
missing the congregation of this prayer it can’t be compensated as Qaza. Since, it is performed in place of
Zuhr prayer on Fridays, on missing the Friday congregational prayer, routine Zuhr prayer is offered. On
Friday’s, Muslims try to take bath and to put on fresh clothes. Taking bath and putting fresh clothes
especially wearing white are Sunnah of Prophet (PBUH). Other Sunnah include using Miswak, wearing
fragrance, cutting nails and hair and reaching mosque as earlier as possible. Allah’s Apostle (p.b.u.h) said,
“Anyone of you attending the Friday (prayers) should take a bath.” All Muslim men in community
gather for this prayer immediately, afternoon at Jami Mosque. Jami Mosques are those where Friday
prayers and sermons are delivered every week. They give priority to offer Friday prayers at the mosque
in their neighbourhood but if they do not have Jami Mosque nearby they go to any other Jami Mosque to
offer Friday congregational prayer.
There are two Azaan, (call of prayer) for the congregational prayer. Since Hazrat, Uthman (RZ)’s caliphate
two Azaan are delivered for Friday congregational prayer. In his rule Muslims reached to the consensus
to proclaim two Azaan for Friday prayers. After the first Azaan, believers must get ready for the
congregational prayer and should stop their worldly activities like studying or working. The Quran states:
“O you who believe when the call is proclaimed to the prayer on Friday, haste earnestly to the
Remembrance of Allah and leave off Business: that is the best for you if you but knew” (62:9) Al-
Jumma. Second Adhan is proclaimed before the Sermons. In between the two Adhans Muslims Offer 4
units of Sunnah prayer individually. After this, the Imam (prayer leader) preaches a sermon which is
Compulsory to attend. He delivers 2 sermons in Arabic language. After the first sermon, the Imam gives
a brief pause and sits on Min’bar (pulpit). It is reported that saying invocation during the pause between
two sermons is one of the most opportune moments for the acceptance of prayer. After a pause the imam
preaches the 2nd sermon. These sermons always consist of advices based on Quran and Hadith about
Muslims lifestyle. The sermons include the praises of Allah and His Messenger and the teachings from
Quran and Hadith/Sunnah. The Imam may also include any point of socio-political importance that he
feels is important to mention to Muslims along with crucial pieces of advice from Quran and Hadith.
Muslims shouldn’t speak or use mobile during the sermons; they must listen attentively. Instructions are

03323815832 289 | P a g e
 Cambridge Solutions
Islamiyat (2058)
mentioned in many, traditions of Prophet (PBUH) regarding the ethics of attending sermons. It is reported
that keeping quiet is better than speaking for any cause during the sermons. So, Muslims should listen to
the sermons carefully and they should focus on the guidelines from Quran and Hadith conveyed during
the sermons.
After the sermon the Imam calls upon the Muslims to get prepared for congregational prayer. The Imam
normally instructs believers to make straight lines without leaving gaps in between the rows and to stand
by shoulder to shoulder. He also instructs believers about the ethics and morals of performing prayers i.e.
wearing caps, raising trousers over the ankles etc. After this, the Imam leads Muslims in the
congregational prayer which is offered in the same way as 2 units of regular prayers are offered. At the
end of congregational prayer, the Imam says an invocation which is joined by the followers. Muslims then
offer their remaining Sunnah; four and two units individually.

EID PRAYER (I’D PRAYER)

INTRODUCTION: Muslims around the world celebrate two festivals (Eid) in a year. The two festivals
are Eid-ul-Fitr and Eid-ul-Azha, which signify happiness and celebration for believers all around the
world. Eid-ul-Fitr is celebrated on 1stShawwal, the10thmonth of Islamic calendar followed by the blessed
month of Ramadan. It is celebrated due to the spending of the blessed month Ramadan successfully. Eid-
ul-Azha is celebrated by those Muslims who do not perform major pilgrimage (Hajj). This Eid is
celebrated on 10thof Dhil ’hajj, the 12th month of Islamic calendar. It is celebrated by slaughtering an
animal and distributing its flesh amongst the poor in remembrance of Hazrat Ibrahim (A.S)’s will to
sacrifice his son, Hazrat Ismail (A.S) in the way of God following Divine signs and orders. On both these
blessed occasions, special prayers are offered in congregation. Eid Congregational prayers are compulsory
on every sane adult Muslim. Like Friday prayers women, sick, slaves and children are exempted from this
prayer. This prayer which is performed twice in a year is identical in method in both the occasions. The
timings of prayer in both occasions are also the same. As soon as the sun has completely risen the time
for Eid prayers begins.
FEATURES/METHOD: Eid congregational prayers cannot be offered alone. Unlike Friday prayers, if
the congregation of Eid prayers is missed it can’t be compensated. For Eid Prayers, Muslims try to take
bath and to use Miswak and fragrance. Following the Prophet Mohammad (PBUH)’s footsteps, Muslims
have a full body wash in the morning. As Eid is a day to celebrate, the believers wear new clothes to
express their feelings of happiness and wear perfumes to spread happiness. They also cut their nails and
hair on Eid-ul-Fitr. They abstain from cutting their nails and hair, for Eid-ul-Azha, from 1 st of Dhil Hajj
till the sacrifice of animal on 10th Dhil Hajj. This is as per the guidelines of Prophet (PBUH) so that
Muslims can relate themselves with the pilgrims of Makkah and can earn more blessings. Muslims try to
gather in nearby mosques or vast open spaces reserved for the purpose. According to the practice of
Prophet (PBUH), Eid prayers are conducted in open grounds under the open sky. These places are called

03323815832 290 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Eidgah which are particularly reserved for Eid prayers. Large masses of Muslims assemble in designated
places to perform Eid prayers.
Before leaving Eidgah they take a meal. On Eid-ul-Fitr they try to take a small meal or some sweets as it
is Prophet (PBUH)’s Sunnah. However, on Eid-ul-Azha they try to have their meal from the flesh of
sacrificial animal after they return from Eidgah. They recite the 3 rd creed / Takbir-e-Tashreeq (Allah u
Akbar Allahu Akbar La ilahaillallah Wallahu Akbar Allahu Akbar Walillahil Hamd) on their way to the
mosque or Eidgah.
The imam preaches a general sermon while believers gather in places reserved for Eid prayers. This
sermon deals with virtues of Ramadan, discussion on important matters related to charity (Fitra or skins
or animals), recalling the incident of Hazrat Ibrahim (A.S) and Hazrat Ismail (A.S) or current issues faced
by believers locally or internationally. There is no Adhan for Eid congregational prayers. Eid prayers are
additional prayers other than the five daily prayers therefore they are offered without Azaan and lqamah.
At the end of general sermon the Imam calls upon believers to stand in straight lines and get ready for the
congregational prayer. Since Eid prayer is performed only twice in a year therefore, for the convenience
and remembrance of Muslims the announcement of lining is often followed by the brief description of the
method of Eid congregational prayer.
Muslims intend to perform this prayer with six additional Takbir’at. The intention for the prayer in these
words: “I intend to offer two Rak’as Wajib of Eid-ul—Fitr and Eid-ul-Adha (as the case may be) with
six additional Takbirs, behind this Imam and I am facing the Holy Ka’abah.” Six Takbir’at are
additional in these prayers. Three of them are said in the first unit after the recitation of Sana, T’awuz and
Tasmia. The other three are said in 2nd unit before Ruko’o. The rest of the method of prayer is identical to
ordinary 2 units of prayer. After the performance of 2 units of prayers in congregation the Imam preaches
two sermons. When the Imam recites Takbir e Tehrima, Allah u Akber in a loud voice, the Muqtadis also
say Takbir in a low voice, and fold their hands below navel as in other prayers. Both the Imam and
Muqtadis now recite the Sana in a low voice. After reciting Sana, the Imam raises both the hands up to
the ears and say Allah u Akbar in a loud voice. The Muqtadis also raise their hands and keep them hanging
by their sides. They repeat this, saying of Takbir and raising and lowering of hands and keep them hanging
by their sides. After the third, Takbir, the hands are to be folded in the usual manner. The Imam now
recites Tasmiyah, Surah Fatiha and some other surah. The Muqtadis should listen attentively and not recite
anything. They only say ‘Ameen’ in a low voice after Surah Fatiha. After this, the first Rak’a completes
with Ruku and Sajda. In the second Rak’a, the Imam recites Tasmiyah, Surah Fatiha and some other Surah.
The Muqtadis only listen attentively and just say Ameen after Surah Fatiha. After this Imam raises his
hands and recites the Takbir in a loud voice. The Muqtadis also raise their hands and say the Takbir in a
low voice. They now bring their hands down and keep them hanging by their sides. This is repeated for
two or more times. Both the Imam and the Muqtadis now say one more Takbir without raising their hands
and bow down for Ruku. The second rak’a is completed with Ruku and Sajda.

03323815832 291 | P a g e
 Cambridge Solutions
Islamiyat (2058)
These sermons contain the teachings of Quran and sayings of Prophet (PBUH). Between the two sermons,
the imam gives a pause while sitting on pulpit. This pause is reported to be one of the most opportune
moments for the acceptance of prayer (Du’a). After a pause the Imam preaches the second sermon.
Muslims shouldn’t speak or use mobile during the sermons; they, must listen attentively. Instructions are
mentioned in many traditions of Prophet (PBUH) regarding the ethics of attending sermons. It is reported
that keeping quiet is better than speaking for any cause during the sermons. So, Muslims should listen to
the sermons carefully and they should focus on the guidelines from Quran and Hadith conveyed during
the sermons. After the sermons believers say invocation (Du’a) together by reciting A’min on the Words
of Imam. Followed by the Du’a Muslims wish and greet each other for this occasion of happiness. On
Eid-ul-Fitr Muslims visit their family and friends and exchange gifts and money. On Eid-ul-Azha they
distribute the flesh and donate skin of the animals they sacrifice.

DELAYED PRAYER (QADHA/QAZA)

Since prayer is the obligatory duty upon every believer, therefore they must be offered on time. Prayers
are required to be guarded strictly from external threats so that they must not be missed and they should
be offered with the true devotion. The Holy Quran speaks about guarding once prayer in the verse of Surah
Baqarah, it states: “Guard strictly your prayer (obligatory regular prayers) especially the middle prayer
and stand up with true devotion to Allah” (2:238) Al-Baqarah. Prayers are so important for believers that
Prophet (PBUH defined them as the discriminating factor between a believer and nonbeliever. He (PBUH)
said: “Between men and between Shirk and disbelief is the abandoning of prayers”. By this we come to
know that missing prayer and not offering them in prescribed time is a great sin. Therefore, every possible
attempt should be made to offer them on time. The Holy Prophet (saw) said: “There is no explanation
(for prayer) except the prayer itself.” However, there are certain religious conditions under which prayer
could be delayed. It should be made clear that the prayer is missed under special circumstances.
The scholars of Islam have listed certain conditions under which prayers may be delayed. For example, if
a person is severely ill and cannot even perform prayer by sitting or lying down then the person is allowed
to delay prayer. Similarly; if someone falls asleep, loses consciousness, undergoing surgery and not in a
condition to perform prayers, in life threatening situations or in similar emergencies prayer can be delayed.
Sometimes a person may forget to perform prayer. It should be remembered that travelling doesn’t come
under such conditions that a Muslims get permitted to miss his Prayer. These delayed prayers which are
missed under certain situations must be compensated immediately after gaining health/consciousness or
when situation becomes normal and non-threatening. The Holy Prophet (PBUH) said, “If anyone forgets
a prayer, he should pray that prayer when he remembers it. There is no compensation except to pray
the same.” This means that Muslims should remember that they were only allowed to delay prayer due to
circumstances, yet they have to compensate it by performing at least Farz units of Missed prayers if the
regular time has passed. In order to compensate prayer in the light of above-mentioned Hadith one should

03323815832 292 | P a g e
 Cambridge Solutions
Islamiyat (2058)
perform the missed prayer. According to the religious scholars while compensating delayed prayers one
should only offer the Farz and Witr units of missed prayer, Sunnah and Nawafil would be left.
Prayers are also delayed for a short time during Hajj. They are delayed by following the footsteps of Holy
Prophet (PBUH) in performance of the pilgrimage. As soon as the pilgrim reaches Muzdalifa he/she must
perform it. But there are prayers which are delayed and left unperformed. They aren’t meant to be
compensated. These are the ones which are missed during the menstruation period of women.
If person is unable to offer his missed prayers before death, he should make a will to pay compensation
which is 1 ¾ kilos of wheat per prayer out of the property he leaves behind. The compensation for the
missed Farz of the daily prayer and witr of Isha comes to 10 ½ kilos per day.

AZAAN
Azaan is to call Muslims to prayer. This system of calling was introduced by Prophet Mohammad (PBUH)
in his early years in Medina. Azaan is compulsory to say wherever Muslims offer their obligatory (fardh)
prayer. The person who gives Azaan is called Muezzin (The Caller). It is called while standing in the
Minarat (the courtyard of the mosque). The Prophet (saw) announced a special reward for Muazzin. He
said: “Muazzins will have tall necks on the Day of Judgment”. (to distinguish from others) While facing
Qiblah it is said by inserting forefingers of hands into the ears. It is proclaimed in a loud and clear voice
and its words are stretched while proclaiming. On reaching to the words Hayya Alal Salah and Hayya Alal
Falah, the Muezzin turns face into right and left sides. It is usually called 15 minutes prior to the
congregational prayer of obligatory units of prayers.
IQAMAH
Iqamah is another call to prayer which is said before the congregational prayer. Unlike Azaan it is said
just before the actual start of prayer in congregation. Rather than in the courtyard, it is said when Muslims
stand in rows by standing behind the Imam of congregational prayer. It is identical to Azaan except that
after Hayya Alal Falah the words Qad Qamatis Salah (The prayer has begun) are added. The Muazzin,
while saying Iqamah, doesn’t raise his hands to the ears or insert his forefingers in his ears. In Iqamah the
Muezzin doesn’t turn his face to right and left as in normal Azaan. Moreover, Iqamah is recited in normal
voice and its words are said briskly.

MOSQUE
Mosque is an integral part of Muslim community. The Holy Prophet (saw) gave preference to the
construction of mosque after his migration to Medina. Mosque is the house of Allah. The Holy Quran
says, “And the mosques are for Allah, so invoke not anyone along with Allah.” [72: 18] According to
the Hadith the most favourite parts of earth in the sight of God is mosques. The main objective of mosque
is to worship Allah there. The Holy Quran says, “In houses (mosques), Allah has ordered to be raised
and remembered in them His name. Therein glorify Him in the morning and in the afternoons or the
evenings.” [24: 36]

03323815832 293 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Mosque plays a significant role in bringing the Muslims closer to each other. It creates brotherhood among
Muslims. The Muslims interact each other five times a day which helps to know each other and care for
others in their difficulties. It gives them the lesson of unity. When they can follow a leader in prayer they
should remain united in other aspects of life as they believe in the same religion and follow same scripture.
They also get the lesson that authority belongs to Allah only and they are all equal in the sight of God.
They should stand shoulder to shoulder in mosque.
There are many other benefits of mosque for the Muslim Community. It is a multi-purpose building which
is utilized for many good activities. First of all, it works for all Muslims as an educational institute. The
Prophet (saw)’s mosque was the first Islamic university and his students were known as Ashab e Suffah.
In contemporary world there are Madaris in the mosques where Muslim children learn the Holy Quran.
The mosque was used by the Prophet (SAW) for meetings like their meetings before battles and other
social issues. He even welcomed the delegations there. He also used it as court where he gave judgment
in the disputes of the People. Muslims also held their ceremonies in the mosques. Like Nikah ceremony.
In the mosque we should go in the state of cleanliness and purity. Mosques should be kept clean.
Unnecessary beautification of mosque is not recommended but the more important thing is to go the
mosque regularly, learn the religion and get attached with Allah.
Women can go to the mosque if their arrangements for them but there prayer at home is more reward able.
We should not talk loudly or about the worldly things.

BENEFITS OF PRAYERS
INDIVIDUAL (COMMON BENEFITS): The five daily prayers being one of the obligations for
Muslims not only bring Allah’s blessing for a man but they bring many other benefits too. They fulfil
one’s obligation. The Quran orders believers to offer prayers at 70 different places. In Surah Baqarah it
states: “Establish regular prayer and give poor tax...” (2:43). Hence, prayers are made obligatory on
every believer five times a day; when a believer offers prayers, he/she gets done with his/her obligation.
A believer not only follows the oft-highlighted Divine order but also the most stressed duty by Prophet
Mohammad (PBUH). It is reported that among the last instructions of Prophet Mohammad(PBUH) for
believers, right before his demise, were to be regular in prayers.
They help to become punctual. The five daily prayers are obligatory to offer on time prescribed in Quran
and Hadith. The Quran states: “Verily, the prayer is enjoined on the believers at fixed hours” (4:103)
Al-Nisa. It is therefore when a believer offer them on time, it develops a habit in him of being punctual,
he/she gets habitual to offer things on time and also learn to manage time as when to offer obligations and
when to do other worldly activities.
They wash sins of believers. Once during the autumn season Prophet (PBUH) said to Hazrat Abu Zar
(RZ): “When a Muslim offers his prayers to please Allah, his sins are shed away from him just as these
leaves are falling off this free”. It is also reported that the minor sins of believers committed in between

03323815832 294 | P a g e
 Cambridge Solutions
Islamiyat (2058)
the two prayers are forgiven by Allah. Thus, by the offering of prayers believer’s heart remain clean and
pure from impurities caused by the sins.
They are also helpful for believers to be neat and clean externally. As purification of clothes, place and
body are mandatory requirements for prayers, therefore believers try to wear clean and pure clothes and
they stay away from such places which cause any sort of impurity on their clothes or body. Moreover,
when believer washes his/her body at least five times a day, it keeps him clean throughout the day. The
Prophet (PBUH) said: “The likeness of 5times daily prayers is as the likeness of a deep river running in
front of the door of a person who bathes therein 5 times a day”. It is also reported that once the Prophet
(PBUH) asked his companions: ‘Do you think dirt can remain on a person bathing 5 times a day in a
river running in front of his door?’‘No’ replied the companions, ‘No dirt can remain on his body.’ He
(PBUH) remarked: `So, exactly similar is the effect of prayers offered 5 times a day. With the Grace of
Allah, it washes away all the sins”.
They also help believers to be physically fit. Several studies suggest that prayers hold the secret to
numerous physical and psychological benefits. Physically, a Muslim while offering prayers stimulates his
joints and muscles in a way that it results in a positive outcome for his body. While the psychological
advantages lies in the concentration and determination that a believer is set to have while praying.
Scientific evidences also support the notion that moderate intensity activities such as offering prayers,
when performed daily, can have some long-term health benefits. Prayer is like a free hand exercise, it can
be performed in groups or individually without any equipment. Walking to Mosques for prayers five times
a day is an added physical benefit for believers.
The five daily prayers abstain believers from shameful deeds as well as they act as sustenance for the soul.
By the offering, of prayers believers become God’s conscious, which prevents them from indecent acts
and speeches and encourages for righteous deeds in order to earn the pleasure of Allah. Muslims try to
guard their modesty as prayers inculcate a feeling of shamefulness which helps them in refraining from
Minor and major sins.
They also play a vital role to become decent and humble. The postures of prayers especially prostrations
(Ruku and Sujood) remind Muslims that they have no power of their own in front of Allah’s will and
decisions. They realize they are the Servants of Allah which forces them to be humble and modest. Thus,
prayers strongly help believers to abstain from pride & to adopt humility.
The performance of prayers helps a believer to be: closer to Allah. Whenever one needs mental; emotional
or any other support, he can seek help from Allah through the medium of prayers. It is narrated by Hazrat
Huzaifa (RZ): “Whenever the Prophet (PBUH) faced any difficulty, he would at once resort to prayer”.
They will be one’s best resort on the Day of Judgment and will be handy to attain Paradise. Allah has
made a promise to the believers to bless them with Paradise if they offer prayers regularly. “Allah has
said, ‘(O, Muhammad!) I have ordained 5 times daily prayers for your followers. I have made a
covenant with Myself that whoever is regular in performing his prayers at its fixed hour, he shall be
admitted into Paradise. Those of your followers, who do not guard their prayers, are not included in

03323815832 295 | P a g e
 Cambridge Solutions
Islamiyat (2058)
this covenant.” After one’s beliefs, Allah will inquire believers about their obligations. It is reported that
prayers will be questioned first. The Prophet (PBUH) said: “The first deed of a person to be reckoned
for on the Day of Judgment will be his prayers. A person will succeed and attain his goal if his prayers
are accepted. He will fail and lose badly if they are rejected”. In a famous Hadith the Prophet (PBUH)
said: “Prayers are the key to Paradise”.
Prayer is the best way to achieve spiritual satisfaction. The Holy prophet (SAW) said: “Prayer has been
made the coolness of eyes.” A person gets satisfaction and peace of mind out of praying, as he has fulfilled
an obligation. The Holy Quran says, “Verily, in the remembrance of Allah do hearts find rest.” [13: 28]
Prayers brings a great change in our life as it makes us a pious person. The Holy Quran says: “Verily, the
prayer prevents from shameful and evil deeds.” [29: 45]
INDIVIDUAL (IF PRAY IN CONGREGATION): Muslims offer prayers both individually i.e. praying
alone and communally i.e. praying with other members of community in congregation. Muslims offer
prayer in congregation for various reasons. By offering prayers in congregation, they want to act upon the
Divine orders. Allah Himself orders believers to offer prayers with others. It is stated in Quran: “Establish
regular prayer and give poor tax and bow down your heads with those who bow down” (2:43) Al-
Baqarah. Surah Fatiha also highlights the idea of praying together. As we see in the translation of Surah
Al-Fatiha, we speak as a community not an individual; “You do we worship Your aid we seek. Show us
the straightway” (1:5-6). Therefore, to exhibit the true meaning of Al-Fatiha it is essential to offer prayer
in congregation. Moreover, the prayer becomes more powerful in congregation.
The prayers in congregation are highly rewarding and beneficial for Muslim Individuals. Congregational
prayers are superior than offering prayer alone. Not only Quran declares congregational prayer as superior,
the Prophet (PBUH)also declared its superiority by highlighting the virtues of congregational prayer. It is
reported that the Prophet (PBUH) once said: “The prayer in congregation it twenty-seven times superior
to the prayer offered by a person alone”. (Bukhari).
More virtues are highlighted in Ahadith related to congregational prayer. One such is to offer prayers in
the first row during congregation. The one who offers prayers in the first row in congregation gains most
of the rewards and blessings. The Prophet (PBUH) said: “If you were to know the reward in performing
the prayer in the first row, you would fight amongst yourselves to stand in the first row.” The five daily
prayers in congregation make the rest of the days’ time as valuable as worshipping. In this connection the
Prophet (PBUH) said “He, who attended the congregation for Isha prayer, he received the reward of
half the nights warship and he who attended both Isha and Fair prayer with the congregation he
received the reward of the whole nights worship.” It is also reported that if one offers prayers in
congregation his minor sins are forgiven that he committed between the prayers. The offering of prayers
in congregation helps Muslims to avoid incurring the hatred of Prophet (PBUH).
Prophet (PBUH) stressed much on believing men to offer their obligatory prayers together. This is evident
from the following words he (PBUH) remarked for the necessity of prayers in congregation. Once he
(PBUH) said: “I intend to tell the Muezzin (person who calls the Azaan) to call out the Takbir and ask

03323815832 296 | P a g e
 Cambridge Solutions
Islamiyat (2058)
someone to lead the prayer and I myself set the house of that person on fire who did not attended the
congregational prayer.” The congregational prayers are also essential to get rid of Nifaaq (hypocrisy) and
the hell fire.
COMMUNAL: Another purpose of congregational prayers is to bring the community closer and together.
Therefore, the congregational prayers are also beneficial for Muslims as community. They help Muslims
to recall the Islamic concept of equality. During the congregational prayers, rich and poor, black and white,
masters and slaves all stand together in same row shoulder to shoulder before one common God. This
brings sense of equality among the believers that they all have been given similar obligations to please
Allah in order to earn success of both worlds. When they stand together in front of one. God attempting
to please. Him in a uniform way, this reminds them of their similarities that they all are the servants of
Allah who are dependent on Him alone and who desire to earn. His pleasure by praising and worshipping
Him alone. They make it easy for Muslims to share news, joy, and grief. After congregational prayers
believers greet and see each other. This brings opportunities for Muslims to know each other, to become
friends and also to understand the circumstances of their lives. Muslims remain concerned for the welfare
of their friends and they feel motivated to solve their problems mutually. On becoming attached and
concerned for each other, Muslims always remain there for their brothers/friends at the time of Joy or
grievance. They celebrate together in festivals like Eid and Nikah reception. They also remain there for
each other at difficult times. They pray on the dead of their brothers/friends, seek forgiveness for them
and also console them. Thus, the five daily Prayers in congregation also promotes a sense of unity and
brotherhood among Muslims.

IMPORTANCE OF FASTING
Fasting is one of the pillars of Islam. It was made obligatory in 2nd AH. The Holy Quran states, “Fasting
has been prescribed for you as it was prescribed for those before you so that you may learn self-
restraint.” [2: 183]. Allah’s Apostle said, “When the month of Ramadan starts, the gates of the heavens
are opened and the gates of Hell are closed and the devils are chained.” The Holy Prophet (saw) also
laid stress in it. He said, “Fasting is a shield and protection from the fire and from committing sins.” It
means that fasting helps a person to fight against the evil forces and lower self and Satan. He also said in
a Hadith-e-Qudsi, “Fasting if for Me and I shall compensate it.” He also said, “By Him in whose hands
is my soul is, the unpleasant smell coming out from the mouth of a fasting person is better in the sight
of Allah than the smell of musk.” The Prophet (saw) said, “There is a gate in Paradise called Ar-Raiyan,
and those who observe fasts will enter through it on the Day of Resurrection and none except them will
enter through it.”

HOW FAST IS CARRIED OUT

03323815832 297 | P a g e
 Cambridge Solutions
Islamiyat (2058)
METHOD OF FAST: Fasts are started when the new moon of the month of Ramadan is sighted and
stopped when the new moon of the month of Shawwal is seen. Holy Prophet said, “Don’t start fasting
unless you see the crescent of Ramadan and don’t give up fasting until you see the crescent of
Shawwal”. Therefore, all adult and sane Muslims must fast from dawn to sunset every day in the ninth
month of Islamic calendar i.e. Ramadan. Few Muslims are exempted from fasting. They are pregnant
women or mothers of new-born babies, the travellers, the old and diseased, slaves or people in danger and
children. Other than these, every fit and healthy believer is supposed to fast for the whole month in the
following manner. Muslims have a breakfast, the Sehri (morning meal), before dawn. This is a pre-dawn
meal which is taken in preparatory phase of fasting. It is taken because it is the Sunnah of Prophet (PBUH).
The Holy Prophet (PBUH) said: “Take meals a little before dawn, because there is a blessing in taking
meals at that time”. Also, it is taken to gain energy for the coming day which is spent without having food
and drink. Muslims then state the formal intention to fast. The intention (Niyyah) is mandatory for keeping
fast. Though uttering words is not necessary for it still many Muslims intend it formally by uttering these
words: “I intend to keep fast for the following day of Ramadan”. Muslims then offer their mandatory
prayer of Fajr. The believing men go to the mosque and offer their Salah in congregation where as women
offer them at home individually.
Muslims throughout the day abstain from food and drink i.e. called Imsak. Keeping fast means to stop
eating and drinking from dawn till sunset therefore, during these hours any food or drink should not cross
the throat by either internal or external means. The Quran states this in Surah Baqarah: “Allah has
ordained for you eating and drinking until the whiteness of the day becomes distinct from the blackness
of night at dawn.” [2: 187] Any food which crosses the throat by means of eating, drinking or vomiting
makes the fast void. The void fasts are then compensated by offering Qaza or Kaffara. Qaza is offered
when fast is made void accidentally or due to some genuine reason. It is compensated by keeping one fast
in return. (optional point) Whereas Kaffara is offered when fast is nullified intentionally. It is compensated
by either offering sixty consecutive fasts or offering two times mouthful meal to sixty poor of the society.
During the day hours, Muslims also abstain from smoking, sexual intercourse, medicines etc., While
fasting smoking and marital relations also make the fast void. Moreover, medicines which are swallowed
do the same. Injections which are taken directly into the stomach or brain are also forbidden as they nullify
fast especially the nutritional injections. But injections on the muscle are allowed in fasting similarly,
using eye/ear drops wouldn’t affect the fast as long as they don’t reach one’s throat. Jurists have allowed
diabetic patients to use Insulin during fast in order to keep a check and control on diabetes. Asthma patient
are disallowed to use pumps (Asthma inhalers) as they release liquid that nullifies fast. Muslims also
abstain from evil and forbidden acts. In the entire day Muslims try to remember and invoke Allah and to
recite Quran as much as possible. They also avoid any kind of act which can affect the true spirit and soul
of their worshipping. The Prophet (saw) said: “Whoever does not give up lying and acting on lies during
fasting, then Allah (SWT) has no need of him giving up food and drink.” (Bukhari) During the day
hours Muslims should live their lives as normal making no concessions to the lack of food. They shouldn’t

03323815832 298 | P a g e
 Cambridge Solutions
Islamiyat (2058)
oversleep while fasting and should stick to their regular routine Work. They should not complain about
hunger and thirst during fast. Also, imagining, discussing and unnecessarily staring at food are not liked.
Muslims then offer Zuhr prayer which they offer in congregation or alone. Around ninety minutes prior
to the end of fasting, Muslims offer Asr prayer. Mosques are full during the congregational prayer as most
of the Muslims get free from their routine work and wait for the Sunset.
After Asr many Muslims try to remember Allah as much as possible and conclude their fast with the
praises to Allah. They do this by reciting Tasbih’at murmuring creeds and by reciting Quran in mosques
or at home. After abstinence during the daylight hours from food, drink and forbidden acts; Muslims break
their fast at sunset. After the setting of the sun the fast is broken by reciting the following prayer mentioned
in Tarmidhi: “O Allah! I fasted for you and I now break the fast for you”. Muslims then have their
evening Meal, Iftari.  Muslims try to have this meal right with the call of Maghrib prayer because Prophet
Mohammad (PBUH) expressed his pleasure for those people who quickly break their fast. Holy Prophet
(saw) said, “Allah said: The dearest of My Servants, in My sight are quickest breaking of the fast.” 
Muslims often begin this meal by having dates in odd numbers which is the Sunnah of Prophet (PBUH)
or by having water. Prophet (saw) said: “When one of you breaks his fast, he should do so with dates,
for they provide blessing. But if one cannot get any, he should break his fast with water, for it is
purifying.” (Tirmizi) Muslims also try to have this meal with their friends and relatives. This is for the
reason that they try to celebrate and express the spiritual uplift they receive by this act of worship.
Moreover, the meal is taken with as many people as possible to earn the high rewards and virtues of
offering Iftari to those who observed fast. They then perform their mandatory prayer of Maghrib.
Muslims try to be present at recitations of the Quran, Tarawih prayers, in the evening. This additional
prayer which is of 20 units is offered in Ramadan after Isha prayer and before Witr. This is a Sunnah
prayer in which efforts are made to recite as much of the Quran as possible. In many mosques, the whole
Quran is recited in Tarawih prayers. This prayer is generally performed in congregation but those who
cannot join congregation especially women offer Tarawih at home individually.
OTHER PRACTICES: Some Muslims withdraw to mosques for the last ten days of Ramadan. Aitikaf
is offered by withdrawing to the mosques. Aitikaf is offered in order to search the night of power in the
last ten nights of Ramadan. The Prophet (PBUH) Himself used to confine himself to the mosque in the
last ten days of Ramadan, and would say “Seek the Laylatul Qadr (The night of power) in the last ten
days of Ramadan”. For Aitikaf, Muslim women withdraw to the certain part of their dwelling to perform
it. Those who do not offer Aitikaf, spend these nights and search the night of power from 21st,23rd,25th,
27th, and 29th night of Ramadan by attending to mosques or by offering acts of worships at their homes.
By the end of Ramadan Muslims give a charity called Zakat Al-Fitr.
It is compulsory on every male or female, free or slave and child or adult. It is paid in food items like dried
dates, dried cheese, barley or raisins. One Sa’a i.e. 3.5 kg of any of the mentioned food items is paid.
However, on wheat half Sa’a i.e. 1.75 kg can be paid. In Urban areas Muslims usually pay equivalent cash
of the listed food items at mosques, welfares or to the poor and needy. At the end of Ramadan Muslims

03323815832 299 | P a g e
 Cambridge Solutions
Islamiyat (2058)
celebrate Eid. After sighting of the moon which confirms the next month i.e. Shawwal they celebrate a
festival, Eid-ul-Fitr on 1stof Shawwal, the 10thmonthof Islamic Calendar. It is a day of thanksgiving and
happiness and one of the great occasions for the Muslims community. Muslims offer special prayers in
congregation and thank Allah for His blessing and Mercy.
MATTERS THAT CANCEL OUT FASTING: The boundaries which must not be transgressed are set
of fasting. These are abstinence from food, drink, medicine, marital relations, using nutritious injections
etc. In case, the boundaries told are transgressed while fasting, it makes the fast void. These acts could be
one of following which cancels the fast. By intentional eating or drinking fasting is nullified. If someone
takes food or drink intentionally and it gets down the throat this cancels the fast. But if someone has taken
food mistakenly and had forgotten that he/she was keeping fast, it doesn’t harm the fast and it can be
continued. Nutrition by other means also make the fast void. If someone takes medicines in form of tablet,
syrup etc. it will make the fast void. Nutritious injections also do the same. However, injections on muscles
do not make any harm. Intentional or unintended vomiting also nullifies fasting. Fasting is also cancelled
by sexual intercourse. Not only intercourse, intentional ejaculation cancels out ones the fast. However, if
it’ happens unintentionally it doesn’t make any harm to the fast. Kaffara, Qaza or Fidya has to be given in
place of cancelled fast due to any of the abovementioned reasons. If fast cancels out intentionally before
the sunset by any means like drinking, eating, intercourse etc. then Kaffara is to be given. Kaffara is to
compensate missed/cancelled obligatory fast by keeping 60 continuous fasts after the month of Ramadan.
If any of fast is missed during the compensatory process, the counting of 60 would begin from the start.
In case, a person is unable to keep fast for sixty days due to health issues, then Kaffara is to be given by
offering two meals with full amount of mouthful food for sixty poor people. If fast is broken due to some
valid excuse or reason like sudden sickness, menstruation, vomiting, taking food or drink due to loss of
consciousness etc. in this manner Qaza fast is to be performed. Qaza is to compensate fast with the same
number of fasts missed or cancelled unintentionally. If someone who could not keep the compensated fast
due to health issues that observing fast could make the person’s condition worse or it could take his life
or the person is too old to compensate it, Fidya is to be given then. Fidya is the amount calculated by 1%
of the rate of wheat in place of every fast missed/cancelled. Only those people would give Fidya who
can’t perform Qaza.
ZAKAT AL-FITR OR FITRANA
Zakat al-Fitr is the charity paid by Muslims in the month of Ramadan. It is Wajib (Compulsory) on male
and female, free and slave and young and old. Hazrat Abdullah bin Umar (RZ) said: “The Prophet PBUH
commanded us the payment of one Sa’a of dates or one Sa’a of barley as Zakat al-fitron every Muslim,
young and old, male and female, free and slave”. It must be paid by the head of the family or individuals
in the month of Ramadan by 1st Shawwal before Eid prayers. If one forgets, he must pay it as soon as he
remembers. The rate of Zakat al-Fitr is same for everyone regardless of one’s income brackets. Hazrat
Abu Said Khadri (RZ) said: “In the lifetime of Prophet (PBUH) we paid Zakat al-fitras one Sa’a of

03323815832 300 | P a g e
 Cambridge Solutions
Islamiyat (2058)
food; dried dates, barley, dried cheese or raisins.” One Sa’a is four double handfuls or 3.5 kg
approximately. One can give one of the following food items or equivalent cash as Zakat al-fitr
a) Dried dates 3.5 Kg. b) Barley 3.5 Kg. c) Dried cheese 3.5 Kg. d)Raisins 3.5 Kg.
In the ruling period of Hazrat Muawiya (RZ), wheat was more expensive than the above mentioned food
items. Therefore, by the consensus the companions and other Muslims of that period paid Zakat al-fitr as
half Sa’a of wheat i.e. approximately 1.75 Kg. The recipients of Zakat al-Fitr are the same who can receive
Zakat. These include the poor and needy, the collectors of Zakat, those in debt, the 40 travellers, the slaves
or prisoners, those who are in the way of Allah (Mujahideen) and those hearts which can reconcile.

BENEFITS OF FASTING INDIVIDUAL BENEFITS: Fasting offers many benefits for individuals. It
fulfils obligation. Fasting is the 3rdpillar of Islam and also an obligatory act. The Quran states: “Fasting
is prescribed to you as it was prescribed to those before you...” (2:183) Al-Baqarah. Thus, by keeping
fast an individual offers his necessary duty and fulfils obligations. It eventually brings us closer to our
Almighty Allah and to our religion.
It causes the pleasure of Allah. The Prophet (PBUH) said: “The smell of the mouth of a fasting person
is better in the sight of Allah than the smell of musk”. (Bukhari).
It washes sins. Fasting involved a lot of hard work being put in by a believer in order to fulfil his obligation
and to please Allah; Allah in turn rewards the believer by washing away his sins. Only Allah alone knows
what bounties would be rewarded to a fasting believer for his patience and perseverance. The Prophet
(PBUH) said: “Whoever observes fasts during the month of Ramadan out of sincere faith and hoping
to attain Allah’s rewards then all his past sins will be forgiven.”
It develops self-control and helps one to overcome selfishness, greed, laziness and other faults. Fasting
primarily requires one to abstain from eating and drinking from dawn till dusk along with avoiding all
other prohibited activities, these observances create self-control and steadfastness in an individual as
he/she puts his/her desires aside and values his/her obligations. The Quran highlights the virtue of fasting
stating that Fasting is prescribed to the believers so that they may learn self-restraint. (1:183) Al Baqarah.
It helps one to overcome selfishness, greed, laziness and other faults. Fasting also helps us to realize the
value of what we have and what others might not have, which creates feelings of selflessness and the urge
to share with the less fortunate. Hence, fasting helps to bring out the best of a person and eventually helps
a person to become generous. The Quran states: “and fast, it is better for you, if only you knew.” (2:184)
Al-Baqarah.
It is also the annual training program to refresh one for carrying out the duties towards Allah which brings
him closer to Allah and makes him obedient towards Him. Thus, fasting makes believers pious and
righteous.
By keeping fast for the whole month every individual feel a spiritual uplift. He feels the purity in him and
becomes aware of his priorities that along with the worldly life, the preparation of his after life is also

03323815832 301 | P a g e
 Cambridge Solutions
Islamiyat (2058)
what he should be focused on doing. In this process, it makes believer a responsible and God-fearing
Muslim.
It has numerous health benefits. Fasting for a whole month acts as a yearly body cleanser and clears out
the system of our bodily functions from all impurities and toxins, making one healthy and increasing our
life span. It ultimately leads to a believer being saved from many illnesses. Two of the most highlighted
health benefits of fasting are improved digestive system and stronger immune system.
It is a mean to cut sexual desires. The lack of food intake causes the body to be fatigued hence resulting
in a drop of sexual desires. The Prophet (PBUH) said: “The medication against sexual desires of my
Ummah is Fasting”. In another Hadith reported by Hazrat Abdullah bin Masud (RZ), the Prophet (PBUH)
said: “O Youths! Whoever amongst you is able to many then let him do so, since it retains eyes and
protects the private parts, and who is unable let him fast because it is a shield for him.” (Agreed)
It helps us seek forgiveness for all our sins. Since the whole month of fasting is full of blessings and is a
great source to earn God’s blessings and seek His forgiveness therefore while keeping fast, when one with
displaying sheer discipline and self-control seeks God’s forgiveness, he/she surely receives it. The Prophet
(PBUH) said: “In every day and every night, during the month of Ramadan, there are people to whom
Allah grants freedom from the Fire”. (IbneMajah).
It also teaches one to control love for comfort and slumber. Other than teaching us self-control and
steadfastness, fasting also eliminates or decreases our love for comfort and sleep, as a believer focuses on
his religion and prayers during Ramadan, which involves staying up all night to pray during the last ten
nights or the month or breaking up sleep to wake up for the meal before dawn. Hence, the tough routine
reduces the love for comfort in a believer.
It makes one sympathetic and responsible. Feeling deprived of the two most basic needs of life i.e. food
and water, a believer develops a sense of sympathy towards the less fortunate who struggle for these basic
needs and the ones who are deprived of them. This in turn increases the sense of social responsibility of a
believer towards the poor and the destitute.
It helps to become grateful for God’s blessings especially for provisions. Not being able to consume food
or water even if one is feeling very thirsty or hungry, or not being able to sleep or rest in order to stay up
to attain the bounties to be given by Allah, helps us to be thankful to Allah for all that He has bestowed
upon us and all the benefits we have received despite of all our sins, this results in a believer being grateful
to Allah for His blessings.
It religiously motivates a Muslim and mentally relaxes him and his conscience. The constant dedication,
concentration and determination boosts believer’s spirit and motivates him religiously. It also provides a
mental cleanse to believer by making him feel relieved of the burden of the sins he carries on his shoulders;
hence making a believer more motivated and mentally relaxed.
Above all, fasting is highly rewarding. The Prophet (PBUH) said: “There are two pleasures (moments of
happiness and joy) for a fasting person, one at the time of breaking his fast, and the other at the time

03323815832 302 | P a g e
 Cambridge Solutions
Islamiyat (2058)
when he will meet his Lord.” (Bukhari). Also, it is stated in Hadith-e-Qudsi that Allah says: “Fasting is
for Me and I shall certainly compensate it”.
COMMUNAL BENEFITS: Fasts of the month of Ramadan bring many communal benefits for Muslims.
It creates the sense of togetherness; Fasting unites us by creating a sense of togetherness among us as we
realize that we are all working very hard together to achieve the same goal which is to please our Lord
and to attain His blessings. It helps us to feel more united and equal as one Ummah. This realization that
we all are the followers of One God brings unity, strong bonding and harmony among the Muslims
community.
It also develops the sense of Equality among us. The rules and obligations of fasting are same for every
believer, regardless of their worldly status, regardless of how rich or how poor they are. This creates a
sense equality in all Muslims which is of utmost importance for a believer.
It develops sympathy for poor and needy and encourages to help them. The abstinence from food and
water and the long fasts with several hours of thirst and hunger pangs; help the fortunate and wealthy
people to realize the hardships and troubles of the poor people of society who have to struggle to get even
a single meal in a day. It creates sympathy in the heart of the rich for the poor. Thus, the rich tries to help
the poor. The fortunate people of the society usually pay alms and other charities in this month which
greatly helps the poor in their hardship.
It connects the community. Fasting connects the different classes of the society like the rich and the poor.
The rich believers realize the hardship of the poor people and feel sympathetic towards them while the
poor believers receive the alms and help from the rich believers which makes them feel grateful and closer
to the more fortunate social class. On receiving help from the rich, the poor respect them and avoid
thinking ill for them.
It circulates wealth. The obligation of giving alms especially in the month of Ramadan circulates the
wealth from the rich to the poor, hence creating an economical balance in the society. The financial aid
for the poor doesn’t make the rich richer and poor poorer, it rather allows the economy to flourish by
creating chances for poor and other less fortunate to get financially established and spending a peaceful
and dignified life. Thus, it helps community to prosper.
It increases the sense of social responsibility. A fasting individual, realizing the hardships faced by the
poor people of the society, feels an increased sense of social responsibility. He feels the urge to help the
poor more often to reduce their sufferings as much as possible.

IMPORTANCE OF ZAKAT
Zakat is one of the five pillars of Islam. It is mentioned in Holy Quran in thirty two places. It is mentioned
with Salat in six places. It shows that it is equally important. Other pillars are our duty towards Allah and
Zakat is our duty towards fellow Muslims. The Holy Quran says, “And establish prayer and pay zakat
and bow down with who bow down.” [2: 43]  The Holy Quran promises of multiplied returns as the

03323815832 303 | P a g e
 Cambridge Solutions
Islamiyat (2058)
money spend in his ways. The Holy Quran says, “…but that which you give in Zakat seeking Allah’s
Countenance, then those they shall have manifold increases.” [30: 39] Severe punishments are also
mentioned in the Holy Quran for those who do not give Zakat. It says, “…And those who hoard up gold
and silver and spend them not in the way of Allah, and announce them unto a painful torment. On that
day that will be heated in the Hell and with it will be branded their foreheads, their flanks, and their
backs”. [9: 34 – 35]
The Holy Prophet (saw) once asked a lady about Zakat of her two bangles of gold. She replied in negative.
So, he said, “Then the bangles are of fire.” Allah’s Apostle said, “Whoever is made wealthy by Allah
and does not pay the Zakat of his wealth, then on the Day of Resurrection his wealth will be made like
a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his
neck and bite his cheeks and says, ‘I am your wealth, I am your treasure.” He also said: “Do not
withhold your money, (for if you did so) Allah would withhold His blessings from you.” Hazrat Abu
Bakar (RA) fought against those tribes who refused to pay zakat.

HOW ZAKAT IS CARRIED OUT?

OBLIGATION AND RATE OF ZAKAT: The Word Zakat is derived from the word Zakka which
generally means to purify or to increase. While Zakat which is the fourth pillar of Islam, is actually the
purification of one’s wealth. It is a tax levied on surplus, wealth paid by Muslims’ every year. It is not a
state tax nor is it meant for State to utilize in policies and constructions. The Quran states the necessity of
payment of Zakat in the following words: “Observe the prayers, pay the Zakat, and obey the Messenger;
it may be that you will receive Mercy”. (24:55) Al-Nur OR “Offer prayer and give poor tax (Zakat)……”
(2:43) Al Baqarah.
Zakat is obligatory upon the one who is sane, who is Muslim and adult and the one who owns a property
to the extent of Nisab that has been in his possession for one year uninterruptedly, such possessor is called
`Sahib-e-Nisab.’ Nisab is the minimum amount of wealth after owing which, one becomes Sahib-e-Nisab
and Zakat becomes obligatory upon him. In order to check one’s property whether it is to the extent of
Nisab or not, his property is measured on the basis of Gold and Silver or equivalent cash as per their rates.
On gold savings it is on 7.5 Tolas/87.48 grams or exceeding from it. A person who possesses gold
equivalent to this or more for the whole one year is termed as Sahib-e-Nisab (rich) and likely to give poor
tax (Zakat) on it after the year passes over. Similarly on savings of silver it is 52.5 Tolas/612.36 grams or
more. In matters of cash one who possesses the amount equivalent to the rate of either gold or silver for
the whole year would be termed as Sahib-e-Nisab and would give Zakat after the year passes over. On
these savings Zakat is 2.5% of the possession. At the end of the year, 2.5% of the possessed wealth i.e.
gold, silver and cash in any form, will be calculated and given away.
For business items it is the same rate of 2.5%. On, articles that are stocked for sale and savings from them
or rental income or any kind of cash savings which is exceeding amount 200 dirhams the same rate of
2.5% will be calculated at the end of the year and will be given to the destitute. Other than these, there are

03323815832 304 | P a g e
 Cambridge Solutions
Islamiyat (2058)
set percentages for other possessions as well. Other possessions include land for business means, animals,
mines etc.
On land irrigated by natural water like rain, spring and river water 1/10th of the total produce will be
calculated and given away on every production. Whereas on land irrigated by artificial means of water
like canals, tube wells, tributaries and well 1/20th of the total produce will be calculated and given away
as poor tax on every production.
In case of mines the poor tax (Zakat) levied is 1/5th of the total produce on each mine at the time of every
production. 1/5th is called Khums.
In animals, one sheep or goat will be given from 40-120, from 121 to 200 one more, from 201 to 399 one
more sheep, from 400 to 499 one more and then one more on every hundred.
For bulls/cows/ buffaloes one year old calf will be given on first set of 30 cows, on every other set of 30
another calf will be given. On 30-39 bulls/cows/ buffaloes a one year old calf will be given. On 40-59
bulls/cows/ buffaloes a two-year-old calf will be given. On 60-69 bulls/cows/buffaloes two one year old
calf will be given. On 70-79 bulls/cows/ buffaloes one a year old and one a 2 year old calf will be given.
On exceeding 80-89 bulls/cows/ buffaloes 2 two-year-old calf will be given. On 90-99 three a year old
calf will be given. So, what has increased; a year old calf on every thirty and a two year old calf on every
forty.
TIMINGS OF ZAKAT: Most of the Muslims give out their Zakat during the month of Ramadan.
Although it is not an obligation to pay Zakat in this particular month but Muslims intend to fulfil their
payment of Zakat during the holy month to be rewarded with 70 fold blessings on the fulfilment of their
obligation. Moreover, Zakat is to-be paid after every one lunar year passes by thus, Muslims calculate the
time period according to the Islamic months regardless of the Gregorian calendar. Since 32 years of the
Gregorian calendar amount to 33 years of the lunar Calendar. Therefore, giving away Zakat as per
Gregorian calendar might cause missing a year’s Zakat. Since it has to be calculated as per lunar months
from one year to another, it is convenient for Muslims to remember the Islamic month Ramadan therefore
they prefer giving Zakat in this month. Another reason to pay it in Ramadan is the feeling of helping the
poor generated in their hearts after keeping fast for the whole month.
RECEPIENTS OF ZAKAT: The 60th verse of Surah Tawba mentions eight categories of the Masarif-
e-Zakat (the deserving recipient of Zakat) in the following words: “Alms are for the poor and the needy
and those employed to administer the (funds); for those whose hearts have been (recently) reconciled
(to truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it)
ordained by Allah and Allah is full of knowledge and wisdom” (9:60) Al-Tauba.
The ones in need have been given the top most priority The poor and needy ones who are unable to support
themselves and their families are counted among the receivers of Zakat until they find any means to
livelihood. These people who possess wealth below the Nisab are known as Fuqa’ra (poor and destitute).
The people who opt for begging or other such ways due to insufficient earning are also one of the
recipients. So, Zakat is given to them to finish their dependency providing chance to be independent. Zakat

03323815832 305 | P a g e
 Cambridge Solutions
Islamiyat (2058)
can also be paid to the new converts of Islam. The ones who have newly entered in the folds of Islam can
be paid Zakat too as they need means to settle and start a new life. Certain prisoners of war or slaves can
receive Zakat. The prisoners of war who are to be freed after the payment of ransom can be given Zakat
by keeping in mind that they must be Muslims as it has already been stated that Non-Muslims cannot
receive Zakat. The Muslim slave whose master has set a price to be paid for his freedom can be paid Zakat
too, in order to make payment to his master. Muslim debtors unable to pay back legal loans can be counted
among the Mustahiqeen. Muslims in debt who do not possess enough wealth to payback the legitimate
loans borrowed under dire consequences can also receive Zakat to clear their loans and have peace in their
social and business life. Zakat can be used to pay the wages of the Al-Aamileen. Al-Aamileen are those
people employed for the collection of Zakat regardless that they are needy or not. Because they offer their
services with time, efforts and energy this is why they can receive wages from the collected amount of
Zakat.  The destitute travellers can receive Zakat as well.  The travellers in journey who are deprived
of basic needs due to difficulties no matter they if are well of at home; can also be given Zakat. Sometimes
the traveller meets with situation on which he loses everything he brought. In such cases, to help those out
they can go back to their hometowns, the amount of poor tax can be given. Zakat can be made of use for
the payment of people engaged in the service of Allah. The people engaged in services in the way of Allah
such as the Islamic preaching or the defence of the rights of other Muslim brothers, are applicable for the
receiving of Zakat.
In our community there are many Muslim brothers who refrain from asking for any help, aid or economical
support. Muslims should, also look for such ones and help them out through the medium of Zakat. In the
above-mentioned categories of recipients of Zakat, Muslims must make sure that the one they are giving
Zakat to, doesn’t have amount equivalent to Nisab and they are not rich as per the rules of Islam. Hadith
says, “Charity may not be given to a rich man.” (Tirmizi)
NON-RECEPIENTS OF ZAKAT: There are few who cannot receive Zakat no matter how difficult
circumstances they see. It cannot be given to Syeds or Sa’dat (descendants of the Holy Prophet (PBUH)
in his saying mentioned that Zakat is the filth of people’s wealth. Filth is impure and is not for me and my
descendants. Prophet (saw) said: “These sadaqat are only people’s impurities, and they are not lawful
for Muhammad (saw)’s family.” (Sahih Muslim)
Zakat can also not be given to those relations who are in hierarchy means ones parents or children cannot
be given the amount of Zakat.
Zakat is not for Non-Muslims as it is right for only those destitute who part of Muslim community are.
Since it is a tax collected for poor therefore it cannot be given to people as a payment for services not can
it be spent on any constructional work or for the purchase of property.

BENEFITS OF ZAKAT
INDIVIDUAL: Zakat which is an obligatory act and economical form of worship is beneficial in various
ways. It fulfils obligation. Zakat, being the 3rd pillar of Islam, is a mean of fulfilling an obligation for a

03323815832 306 | P a g e
 Cambridge Solutions
Islamiyat (2058)
believer in order to attain righteousness and the pleasure of our Almighty Allah. It reminds us of our duties
and responsibilities towards our religion as a Muslim. The Quran states about the obligation of Zakat:
“Establish regular prayer and give poor tax…” (2:43) Al-Baqarah.
It also makes us steadfast in the performance of our obligations. Zakat is a pillar of Islam, thus, it lays the
foundation of our beliefs and practices. The timely payment and careful calculation of Zakat helps a
believer in being thorough and steadfast in his duties towards religion. The believer feels closer to Islam
and it’s just laws, in turn resulting in steadfastness in the performance of all obligations which makes him
a better Muslim.
It helps to purify the wealth of the owner by discharging a certain amount in the way of Allah. Sahib e
Nisab legitimately owes certain part of his wealth to the poor of the community therefore after giving it
away he purifies his wealth with any sort of amount earned and kept with transgression. It also assures the
believer that after the payment of Zakat, he is the owner and carrier of a purified wealth. Hence, Zakat
purifies ones wealth at the end of the year. The Prophet (PBUH) said: “Zakat is the dirt of people
wealth...”
It increases ones wealth. When believer spends in the way of Allah, Allah multiplies it which results in
increase of wealth and blessings of Allah. “The example of those who spend their wealth in the way of
Allah is like a seed (of grain) which grows seven spikes; in each spike is a hundred grains. And Allah
multiplies (His reward) for whom He wills…” (2:261) Al-Baqarah.
Secondly, it purifies the heart of the believer from the love of wealth and agreed as he/she willingly gives
a portion of their wealth to someone else. Holy Quran states, “Take Zakat from their wealth in order to
purify and sanctify them”. One of the most common weaknesses for man these days is his greed and lust
for money and wealth. The payment of Zakat not only frees one from these weaknesses, but also helps
him develop generosity and love for mankind. The Prophet (PBUH) said: “Every day two angels come down
from Heaven and one of them says: ‘O Allah! Compensate every person who spends in Your cause’, and the other
(angel) says: “O Allah! Destroy every miser”. (Bukhari). By letting go for this love for wealth, in the name
of Allah, he can enrich his spirituality and avoid wrath of Allah.
It teaches the Muslims to look beyond their wants and needs and become responsible and generous
believers, and help the ones who face difficulties of life. Our busy life and hectic schedules alongside with
our selfish personalities, have led believers to be unaware of the hardships faced by the poor and the less
fortunate people of the society. Zakat, being an obligation, acts as a yearly reminder for us to help us
remember our brothers in need and our responsibilities towards them. It reminds us that our Prophet bound
us in the bond of brotherhood because of which we are to help our fellows in times of need.
Zakat makes the payer be grateful to Allah for all the blessings he has been bestowed with. For the
legitimate payment of Zakat, a believer has to find the authentic Mustahiqeen e Zakat. This search makes
him meet the destitute and find out about their difficulties rand pain. It makes the believer feel blessed and
fortunate to not be in their position and having the ability to help others rather than receiving help. Thus,
Zakat reminds a believer of how thankful he should be to Allah for the bounties Allah has given him.

03323815832 307 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Zakat minimizes the suffering of the needy and also removes envy of the rich from the receiver’s heart.
So, by this it creates spiritual and humanitarian interactions between Muslims ‘and helps in covering the
social bridge that gets build between the rich and the poor. The rich become more aware and careful about
their responsibilities towards the poor, while the poor who receive Zakat have enough funds to minimize
their sufferings which in turn help them in thinking positive about the rich and diminishing the envy they
develop for them.
It helps the poor to become independent. Many people in our society remain poor because of the lack of
funds to start a business or to establish a workplace to utilize their skills, in order to earn a decent living
for themselves. The payment of Zakat acts as the capital amount to start a business which helps them in
establishing and stabilizing themselves financially. This way they can live and earn independently.
COMMUNAL: There are numerous communal benefits of Zakat: One of the communal benefits of Zakat
is evident from the rule of Hazrat Uthman (R.Z) when there were no poor people left to be given Zakat to,
because of the proper Payment of Zakat and circulation of wealth. There are numerous other communal
benefits of Zakat. It purifies halal money and brings it under the assurance of Allah. A society of Zakat
payers circulates Halal and pure money which is under Allah’s assurance, so the society will never see
shortfall of sustenance (Rizq) except Allah’s will.
It increases production volume in the economy. When Zakat is paid to the less fortunate, they tend to buy
various goods with it which increases the demand and the manufacturers have to increase the production
volume to sustain the supply. The increased demand and supply help in boosting the overall economy. In
simpler words, more buyers need more products and more sellers for which the need and space for the
establishment of new businesses arises, giving a chance to, many others to establish businesses and start
earning a living for themselves.
It lowers unemployment rates and raises living standards, hence causing a decline in criminal activities.
When the poor are given Zakat, they are more likely to easily enter into a small business and earn a living
to be independent and rich in the times to come. Hence, the, lowered unemployment rates results in a
flourished economy and a more peaceful society with lesser crime rates as well.
It prevents wealth inequality. The rich believers, as per an obligation share their wealth with the poor
through which wealth is regularly and equally circulated and everyone gets to have their rightful share of
economy’s wealth. Thus, the rich doesn’t get richer and the poor doesn’t get poorer.
It reduces the rate of domestic or sexual abuse, child labour and other such social pests. The lack of funds
don’t allow the poor people to educate their children, those children become victims of child labour at a
very young age. The very same children then grow up not being able to find good jobs due to lack of
education; and not being able to establish businesses due to the lack of funds. The constant failures and
stress cause them to be frustrated and stressed which might result them in doing domestic abuse. The
frustration might also result in them adopting theft and sexual abuse as their way out. Therefore, the
payment of Zakat saves the believers from a vicious circle of sins.

03323815832 308 | P a g e
 Cambridge Solutions
Islamiyat (2058)
It links the rich and poor. The rich feel a sense of responsibility towards the underprivileged/ deprived
members of their society so in response they try to help them out. On observing the performance of
responsibility and generosity of the rich, the poor feel a sense of reverence towards their helpers.
Therefore, due to the payment of Zakat, the virtual gaps between the Muslim brothers, created by the
society, are bridged.
It reminds believers that they are a part of one Ummah and creatures of one God. Zakat brings sense of
togetherness among the believers. When the rich pays Zakat and poor receives it, both remember that they
are the followers of One Allah. This thought promotes the idea of unity and brotherhood. So, it makes the
entire society into a single family, and they tend to show compassion towards each other.

IMPORTANCE OF HAJJ
Hajj is one of the five pillars of Islam. It is the only pillar which involves all types of hardships. We have
to give the sacrifice of time, money and energy. That it is why made obligatory only once in the lifetime.
It is obligatory on every Muslim, adult, sane and who have sufficient money to pay for their return journey
to Makkah. The Holy Quran says, “Pilgrimage there to is a duty man owe to Allah, those who can afford
the journey.” [3: 97] Allah ordered Hazrat Ibrahim: “And proclaim to the people the Hajj [pilgrimage];
they will come to you on foot and on every lean camel; they will come from every distant pass.” [22:27]
The Holy Prophet (SAW) laid stress on its importance. He said, “He, who is not prevented from
performing the pilgrimage by an obvious necessity, a tyrannical ruler, or a disease which confines him
at home, and dies without having performed the pilgrimage, may die if he wishes a Jew or a Christian.”
He also said, “One who performs Hajj for the sake of Allah and therein abstains from obscene acts and
words, wickedness and sins, he returns so purified from sins as he was at the time when his mother
gave him birth.” About rewards The Holy Prophet (SAW) said: “From one Umrah to another is an
expiation for the sins that came in between them, and Hajj Mabrur (an accepted Hajj) brings no less a
reward than Paradise.”

METHOD OF HAJJ
INTRODUCTION: Literal meaning of the word Hajj is `to resolve’, ‘to intend’ or ‘the will and ‘desire
to visit’. In Islamic meaning Hajj being the 5thpillar of Islam is an annual congregational worship, which
is performed in the 12thmonth of the Muslims calendar that is Dhil Hajj in the Holy city of Makkah. It
became obligatory in 9th A.H. The Quran ordered it in verse number 97 of Surah A’leImran, it states: “...
Performance of Hajj (pilgrimage) to this House is a duty to Allah for all who can afford the journey
to…” (3:97) A’le Imran.
Pilgrimage to the sacred mosque is compulsory only on those who are sound of mind, adults and have the
provision of travel once in a lifetime. Hajj has a number of important and compulsory rituals associated
with it. These are stating of intention (Niyah), putting on Ihram, reciting Talbiyah, circumambulation

03323815832 309 | P a g e
 Cambridge Solutions
Islamiyat (2058)
(Tawaf), and running between the hills (Sa’i), staying in Mina, Arafat and Muzdalifa, stoning the devil
(Rami), sacrificing animal (Udhiya) and shaving of head (Halaq) or trimming hair (Qasr). In order to
perform major pilgrimage following are the rituals performed by Muslims.
CONDITIONS OF HAJJ BEING OBLIGATORY: Muslim, Sane, Mature, Complete Freedom,
Financial capability, Health, Security, Woman must have Mahram with her.
EXEMPTED PEOPLE: Insane, Child, Slave, Person unable to perform Hajj either physically or
financially, Woman if no Mahram available and if fear of enemy.
KINDS OF HAJJ
Qiran: In this kind of Hajj Pilgrims make intention for performance of both Umrah& Hajj from the
beginning and they perform them in same Ihram.
Tamattu: In this kind of Hajj, pilgrims perform Umrah and hajj but not in same Ihram.
Ifraad: This method of hajj is allowed only for the resident of Makkah or for those who arrives just close
to hajj ceremonies. The pilgrims make intention only for Hajj.

IHRAM: It is obligatory to wear Ihram during Hajj so Muslims put on Ihram first. Ihram is the general
uniform for all pilgrims, which is obligatory to be worn by all in order to remove all Signs of
discrimination. For men, it is two pieces of unsown clothes worn around the body. One piece is to cover
the upper part of the body and the other piece is to cover the lower part of the body. Men cannot cover
their head or face neither can they wear shoes up to their ankles in state of Ihram. For women, Ihram is
normal clothing covering all their body except face, hands and feet. With Ihram come restrictions on
pilgrims. Pilgrims cannot cut their nails, hair or bath during hajj. The Quran says, “Do not shave your
heads until the offering (animals) reaches the place of sacrifice”. Use of fragrance, wiping face and
killing are also not allowed in the state of Ihram. The Quran states, “O believers! Kill not game while in
the sacred boundaries or in pilgrim costume.” The Holy Prophet said, “One who is in Ihram should not
wear clothing which has been touched by waras or zafaran (Kinds of fragrance)” In the state of Ihram
we cannot use Abusive language nor can we have any marital relation. Although something’s are allowed
in the state of Ihram like bathing and changing the Ihram, washing the hair, use of toothbrush or miswak.
INTENTION: The second obligation of Hajj is the intention (Niyah). Niyah is supposed to be made
verbally at a place outside Makkah marked by the Holy Prophet (SAW) through the building of pillars
called ‘Meeqat’. The words of Niat are, “O Allah! I intend to perform Hajj or umrah so make it easy for
me and accept it from me” The pilgrims in airplane are to intend before Meeqat after the announcements
are made. They cannot cross Miqat without wearing Ihram and stating intention of wearing Hiram and the
pilgrimage to the house of Allah. If in any case the pilgrim is unable to intend at Miqat, then he/she, pays
the penalty i.e. ‘Dam’ and make intention in a mosque named Masjid-e-Aisha inside the city.
TALBIYAH: Followed by the Niyah and Hiram, the pilgrims recite Talbiyah. This the main ritual
recitation of the pilgrimage. Reciting loudly is preferred for men whereas women should recite in low
voice. Talbiyah expresses the state or awareness of Allah’s presence by a readiness and a watchfulness of

03323815832 310 | P a g e
 Cambridge Solutions
Islamiyat (2058)
the heart and the mind. The words of Talbiyah are, “Here I am at Your service, O Allah Here I am. No
partner do you have. Here I am. Truly, the praise and the favour are Yours and the dominion; No
partner do You have”
TAWAF E QUDOOM: On reaching Makkah before 8thof Dhil Hajj the pilgrims then proceed to Haram
(Ka’ba) to perform Tawaf-e-Qudoom. Tawaf are the seven circumambulations of Ka’ba, each circuit
(round) is called ‘Shaut’. About Tawaf Quran says, “Then let them complete the rites prescribed for them
perform their vows and circumambulate the Ancient House” Tawaf e Qudoom is a Sunnah Tawaf
performed on entering Haram. To do this, pilgrims offer Istalam before starting every round. Istalam is to
kiss Hajr e Aswad (the black stone) or try to touch it by hand or by any wood or stick or to signal by hands
towards the black stone. After Istalam they start circling around the Ka’ba in anticlockwise direction. If
one cannot reach the Blackstone because of the crowd, it is sufficient to kiss it with a sign of hand. In first
three rounds they try to do Ramal which is to walk briskly on toes moving the shoulders in first three
circles. In remaining four circles they walk normally. After every circle they do Istalam. They end the
Tawaf by supplicating at Al-Multazim which is the podium of wall between the door of Ka’ba and the
black stone. During Tawaf person must be in a state of ablution. The prophet said, “when a person makes
the tawaf his sins will be pardoned with each step and virtues will be added to his account” Followed
by this, they offer volunteer prayer at Muqam e Ibrahim. However if there is no room to offer prayer by
the Muqam e Ibrahim, prayer may be offered at some other place in Masjid al Haram. The Holy Quran
says, “And make station of Ibrahim a place of prayer”
SAI: The third obligation of Hajj is the performance of Sa’i. The pilgrims move forth towards Safa and
Marwa Hills. There they have water of Zamzam from the well of this holy water which sprang out when
Hazrat Ismail (A.S) rubbed his ankles against the ground. In between these hills they are to walk seven
times. This walk is called Sa’i. The holy Quran says, “Behold! Safa and Marwa are among the symbols
of Allah. So if those who visit the House in the season or at other times should compass them round, it
is no sin in them”. It is performed in memory of the maternal love off-Hazrat Hajira who ran between
these hills to search water for her son and the bestowment of Allah to them with the everlasting fount of
Zamzam. The last round should finish on Mount of Marwa.
GOING TO MINA: After Sai, the pilgrims move towards Mina in the morning of 8th Dhil Hajj. Mina
is a plain 3-4 miles east of Makkah. The pilgrims go from Makkah to Mina in morning by reciting Talbiya,
Durud and Kalima e Tawhid and reach at Mina before noon to stay. From noon till morning of 9th Dhil
Hajj Muslims stay at Mina and offer Zuhr, Asr, Maghrib and Isha prayers. They can stay anywhere in
Mina except the Wad-al-Muhassar where the Ashab e Feel were crushed. After Fajr prayer of 9th Dhil
Hajj, the pilgrims leave for Arafat.
GOING TO ARAFAT They must reach Arafat before noon and stay there till sunset. The stay of Arafat
is Farz (mandatory) and without it Hajj is void. The prophet said, “The halting in the field of Arafat is
Hajj” The stay at Arafat is called Wuquf e Arafat in which the pilgrims are to stand facing the Qiblah,
reciting Talbiyah, Kalima, Istaghfar and prayers to Allah. After the sermon and Dua (invocation), the

03323815832 311 | P a g e
 Cambridge Solutions
Islamiyat (2058)
combined prayers of Zuhr and Asr are offered at Arafat. Then they supplicate and weep before Allah and
beg pardon for their sins. This is the most precious time for the believers, and it must be utilized in the
remembrance of Allah. The prophet said, “There is no such day like the day of Arafat when Allah
releases His servants from the Hellfire” The Holy prophet also said, “when the day of Arafat comes
Allah descends to lowest heavens, and praise them to the angels, saying, Look at my servants who have
come to me dishevelled, dirty and crying from every deep valley, I call you to witness that I have forgiven
them” At sunset, without offering the Maghrib prayer the pilgrims leave Arafat for Muzdalifa.
GOING TO MUZDALIFAH: On the evening of 9th Dhil Hajj the pilgrims then move towards
Muzdalifa. It is a place 6 miles from Makkah between Mina and Arafat. The Quran says, “Then when
you pour down from Arafat celebrate the praises of Allah at the sacred Monument” One can stay
anywhere in Muzdalifa except Wadi-e-Muhassar where Ashabe-e-Fil were annihilated. The Combined
prayers of Maghrib and Isha are offered followed by the night stay of ninth Dhil Hajj at Muzdalifa. During
this stay Muslims also collect at least 49 pebbles for stoning (Rami). After the Fajr of 10thDhil Hajj at
Muzdalifa, the pilgrims leave for Mina.
GOING TO MINA: In Mina the stoning of the first pillar Jamaratul Uqba is done with seven of the
collected pebbles. This is called Rami, stoning the three pillars (Jamarat) in memory of Hazrat Ibrahim
(A.S). He (A.S) pelted stones on the devil who tried to lure him away when he was taking his son to
sacrifice. After Rami, the pilgrims offer their sacrifice (Udhiya). They offer sacrifice in memory of Hazrat
Ibrahim (A.S) willingness to sacrifice his Son, Hazrat Ismail (A.S) in the way of Allah. The Holy Quran
says, “Then if you are in safety and whosoever performs Hajj, he must slaughter a Hady such as he
can afford, but if he can’t afford so he should observe fast”. After sacrifice of animal, all male pilgrims
shave their heads while females cut a lock of their hair. Cutting of hair is mentioned in following verse,
“Certainly you shall enter Masjid al haram; if Allah wills, some having your heads shaved and some
having your head hair cut short, having no fear” The prophet made dua of forgiveness thrice for the one
who shaved his head, whereas once for the one who trimmed his hair. Following this all pilgrims are free
from the obligations and restrictions of Ihram except marital relations and now they can wear normal
clothes. Talbiyah is also stopped after this.
TAWAF E ZIARAT: Tawaf e Ziarat is then performed. Between the 10th and 12th of Dhil Hajj, Tawaf e
Ziarat is performed which is a mandatory Tawaf. Without the performance of this Tawaf the Hajj becomes
void. Its method is same as Tawaf e Qudoom.
RAMI: From 10th to 12th Dhil Hajj, the pilgrims stay at Mina.  At Mina Rami is performed in 11th and
12th of Dhil Hajj. The three pillars Jamaratul Sughra, Jamaratul Wusta and Jamaratul Uqba are stoned.
The pebble is to be held between the thumb and forefinger and thrown after reciting Bismillah. On
throwing the pebble the pilgrim is to say Allah o Akbar.
TAWAF E WIDA: Tawaf-e-Wida is then performed. This is the Tawaf which is performed before
departure. This Tawaf does not include the performance of Sai. The pilgrims then say invocation at
Multazim and offer two units of volunteer prayer at Muqam e Ibrahim. Hajj ends after this. After this most

03323815832 312 | P a g e
 Cambridge Solutions
Islamiyat (2058)
pilgrims move towards Madinah to visit the burial place of Prophet Mohammad (PBUH). The prophet
said, “He who comes for Hajj and does not visit me is a miser. One that comes to my Grave and gives
me salaam, I say salaam to that person in reply”

DIFFERENCES BETWEEN HAJJ AND UMRAH

Umrah can be performed at all times and in all months of year except the five days of Hajj.
Umrah includes only 4 practices (Ihram/Intention/Tawaf/Sai/Head Shaving)
Hajj is obligatory and Umrah is sunnah.
No stay at Arafat and Muzdalifah in Umrah.
No sacrifice in Umrah.
No rami in Umrah.
Talbiyah

BENEFITS OF HAJJ
INDIVIDUAL: It fulfils obligation. Hajj was made obligatory in 9 A.H. It is obligatory on those who are
sane adult and rich only once in lifetime. So, upon offering rituals of Hajj believer is done with his
obligation which is also the fifth pillar of Islam. The Quran states: “...Performance of Hail (pilgrimage)
to this House is a duty to Allah for all who can afford the journey to...” (3:97) Ale Imran.
It is the act of Ibadah which covers all aspect of human life. It is the combination of all forms of -worship
that is prayer, almsgiving, sacrifice and also fasting means self-control at some stages, helping the pilgrims
to refresh their practices and obligations. It has physical exertion and striving like Salah and Jihad, which
helps them to gain Allah’s blessings and pleasure. One sacrifices financially in this journey. Which
resembles pilgrimage with Zakat bringing benefits to the performer: as well as the community. Like in
fasting one, has spiritual enhancement and self-control (patience); one receives similar virtues in this
Journey. It is a way to seek Allah’s pleasure. For a believer it is an incomparable experience.
During Hajj the pilgrim shows his/her obedience to Allah and confirms belief in His Unity and fulfils a
pillar of his faith. The constant struggle and tireless efforts of the believer help him seek Allah’s pleasure.
It is a form of Jihad for a believer. The observance of hajj is equivalent to Jihad for a believer for which
Allah will greatly reward him. It has been confirmed in a report in Sahih Bukhari in which Hazrat Ayesha
(R.Z) asked the Prophet if Jihad is obligatory on women and to her query-the Prophet replied that, a Jihad,
in which there’s no fighting, is obligatory for women, that is Hajj or Umrah.
Pilgrimage is also: the purification of all sins which washes away all past sins giving and motivating the
believer with a chance to start a new life according to the Islamic beliefs and rules. The Prophet (PBUH)
said: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go bath (free
of) sin as on the day his mother bore him”. (Bukhari)
Ihram brings humility and also it helps to learn self-control. The strict and particular laws of wearing
ihram help the believer to restraint from the prohibited activities, creating self-control in him. Likewise,

03323815832 313 | P a g e
 Cambridge Solutions
Islamiyat (2058)
it creates a sense of discipline in reverence to the ihram. If a believer has pride in him, ihram helps him
feel uniformed an equal to all the other believers present with him at Hajj regardless of, their stains,
resulting in diminishing his pride. The Quran states about the Ihram in the following words, “So;’
whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual
relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you
do, (be sure) Allah knows it.” Al-Baqarah (2:197)
The pilgrim grab (Ihram) reminds one of his mortality and final journey. Ihram is very much like the
clothing in which a dead body of a believer is covered before his burial. So, ihram reminds the believer
that one day he has to die and leave this life of worldly pleasure and meet his God. This sense of mortality
allows all believers to be more responsible towards their obligations.
COMMUNAL: It brings the sense of togetherness. In the annual pilgrimage all Muslim pilgrims get
united without any sign of discrimination of status, race or colour which creates equality and unity
amongst them. Their gathering from different parts of the world at one place with an identical cause to
offer their obligation reminds them they all are the creations of Allah. Moreover, their similar dress Ihram
also brings uniformity in them making them feel like equal members of One Ummah.
It develops the sense of Equality. Their offering of various observances of Hajj, which are similar for
everyone, with an intention to seek Allah’s forgiveness makes them feel equal in the sight of Allah
regardless of the worldly discrimination of class, race or colour. The wearing of Ihram; same colour and
pieces, circumambulations of the same building, the stay in Arafat at the same time, slaughtering of
animal, Rami i.e. stoning the devil to get rid of Satanic temptations; all this reminds them of their equality
amongst each other and in the sight of Allah that to gain the pleasure of Allah, His forgiveness and bounties
of both worlds they have been given the same practices.
It is a way to check the strength of Muslim community all around the world. Muslims from all over the
world come together to perform hajj, huge masses gather in Makkah, united and uniformed, which shows
the rest of the world how powerful the Muslims can be if they stand united.
It flourishes economy/wealth as trade is allowed during hajj. When tradesmen and businessmen from all
over the world come together, and perform hajj together, spending these days of tireless determination
and hard work with same ulterior motive, they get a chance to acquaint and discuss business with each
other. This helps the economy of the Muslim world flourish and boosts the economical condition.
It brings the leader of Muslim world together and helps them to become allies. It motivates the leader to
solve the problem of Muslim world together. Muslim leaders from all over the world come together, it
raises the possibility for them to sit together to discuss or may be even eliminate the difficulties or global
issues faced by Muslims. These meetings of leaders abolish enmity and help all Muslim countries to
become allies. Such alliance can help strengthen Muslim Ummah on the whole.

03323815832 314 | P a g e
 Cambridge Solutions
Islamiyat (2058)
JIHAD
INTRODUCTION: The word Jihad comes from the root word Jahada which means to strive or to
struggle. Jihad literally means to strive with every gut for achievement of an objective and to use all
energies for the achievement of an ideal. In Islamic terminology Jihad is an exhausting effort to remove
all obstacles in the way of Islam. It is a collective duty of the Muslim society which aims to establish the
truth of Allah and suppress evil. It may be internal i.e. the waging of war against evil within oneself
(Spiritual Jihad), or external, the efforts to establish good and to stop evil in society/state (Mental Jihad or
Physical Jihad).
SPIRITUAL JIHAD/ Jihad of Self (Jihad bil Nafs)
In order to be on straight path and to avoid evil temptations man’s desires or Nafs demand continuous
fight against his own self. This fighting of man with his own self is called Spiritual Jihad or Jihad bil Nafs.
The Holy Quran also asks us to purify our Nafs to attain success. It mentions in Surah Shams “Successful
is he who purified (his nafs) and lost is he who succumbed (to nafs)” 91:9 Al-Shams. Man has to
overcome his Nafs to drop down the evil suggestions which are often put into his heart unnoticeably.
Surah Nas tells that these ideas come from different sources of whisperer which are man’s own evil
desires, satanic temptations and partners of satan. Now it is up to a person to struggle against his animal
instincts produced within himself or follow them. To get rid of these temptations the Quran in the same
Surah guides man to seek Allah’s protection to counter it. The devil withdraws when a man seeks
protection with Allah. However, the satan tries again and again to whisper when he finds man forgetting
Allah therefore a continuous struggle is required against it. The Holy Quran says: “Indeed Satan is your
obvious enemy.” It also says: “Indeed Satan is your enemy, so treat him like an enemy.” He pours his
evil ideas secretly into our heart and when we reject, he retreats for a while but he comes back again to
put the same idea. We should seek Allah’s refuge to get rid of his whispering as taught in Surah Nas.
The Holy Prophet (PBUH) trained his followers to do this mode of Jihad for the purpose of attaining
spiritual purity especially when they had plentiful worldly fortunes. Man, normally follows his evil
temptations when he gets life with incessant wealth and luxuries. To avoid the threat of becoming slave
of his own desires, man should continuously involve himself in spiritual Jihad. Hence, by doing this man
receives not only purity but also inner satisfaction. Since man’s purity, inner satisfaction and success relate
to Spiritual Jihad, this is why Prophet (PBUH) called it the greatest mode of Jihad. He (PBIJH) said: “The
greatest Jihad is to fight against the evil passion of oneself”. (Tirmidhi). The Holy Prophet (saw) once
said while returning from a battle: “We are returning from a smaller Jihad to a bigger Jihad.” His
companions inquired about the meaning of his words so he explained that the fight they will do against
their desires is bigger Jihad. Thus, to sum up the idea of spiritual Jihad and its dimensions, it is a continuous
battle to be fought against the evil which remains settled in the deep nook of our heart and mind.
MENTAL JIHAD/ Jihad by Knowledge (Jihad bil Ilm)
One of the external types of Jihad is mental Jihad. It involves intellectual efforts in the pursuit of spreading
Islam. It is commonly known as Dawah as in this category of Jihad a Muslim mainly enjoins good and

03323815832 315 | P a g e
 Cambridge Solutions
Islamiyat (2058)
forbids evil. The Quran states “… they enjoin what is good and forbid what is evil, …” (9:71) Al-Tawba.
In this form of Jihad a Muslim using his intellect resists evils in society physically, verbally and by
scholarly efforts through pen or media resources to bring justice and peace in society. For this reason this
Jihad is also known as Jihad bil Yad, Jihad bil Lisan and Jihad bil Qalam. Sometime pen plays important
role in changing the mind of the people than swords. That was why Holy Prophet (saw) said: “The ink of
a scholar’s pen is purer than the blood of a martyr.” The Prophet (PBUH) said, “Whosoever of you
sees an evil action let him stop it with his hand, 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.”
Mental Jihad also includes answering any questions raised by non-Muslims about the relevance and
genuineness of Islam. The Prophet (PBUH) himself remained engaged in this form of Jihad throughout
his prophetic mission. Non-believers used to come to Mohammad (PBUH) with a great variety of
challenging questions against the authenticity of Islam. The Prophet (PBUH) with the help of Allah used
to silence them by convincing arguments. One such example of this is Prophet (PBUH)’s response of
Surah Ikhlas to prove the uniqueness of Allah in contrast with all the other false gods. The Quran states,
“Call to the path of your Lord with wisdom and beautiful preaching and argue with them that is best”.
In surah Al Furqan, Allah has declared this type of Jihad as Greater/ Mighty Jihad, Allah says,
“Therefore, do not yield to the unbelievers, and make Jihad against them with this Quran, a mighty
Jihad (strenuous striving).” 25:52 - Al Furqan. The Prophet Mohammad (PBUH)’s visit to Ta’if is one
of the biggest examples of bitter consequences of this kind of Jihad. Other than the requirements of
determination, patience and steadfastness there are three major factors required to achieve success in the
performance of this type of Jihad. Firstly, the preacher has to be well versed in the teaching of Islam;
Quran and Sunnah. Secondly, his own character should also be spotless and lastly, he should also be the
rigid follower of what he preaches.
Jihad of Wealth (Jihad bil Maal)
It is spending your wealth for the cause of Islam by helping and supporting such people and their families
who have lost their lives for the cause of Islam. Allah says, “Those who believe and suffer exile and
strive with might and mean in Allah’s cause with their goods (wealth) and their person have the highest
ranks in the sight of Allah”. Holy Prophet has also declared such people as the most excellent of men,
when he was asked about the most excellent of men, he said, “The believer who strives hard in the way
of Allah with his person and his property”. The companions of the Prophet donated generously in Tabuk
Expedition when he asked for donations.
PHYSICAL JIHAD/ Jihad of Sword (Jihad bis Saif) Armed warfare/ Qitaal
Sometimes when religious ideologies of Muslims and their rights of worshiping and preaching suppressed
or if anything from Muslims religion, life, possessions, home or country become under the threat of some
external force, the physical Jihad becomes obligatory (Fardh) in order to defend the values of Muslims. It
becomes Fardh-e-Kifaya (obligatory on a group) or Fardh-e-Ain (Obligatory on all). It is Fardh-e-Kifaya
when another Muslim state is attacked by the enemies and helping the state by sending a group/groups

03323815832 316 | P a g e
 Cambridge Solutions
Islamiyat (2058)
fulfills the obligations of all Muslims of a state. It is Fardh-e-Ain when one’s own state is under an attack
then it is a duty of every Muslim of that state to fight against the invaders/enemies. This Jihad involves
physical fighting or killing in order to establish good over evil, this is why it is called Jihad bil Saif and
Qital. This form of Jihad is practiced only when all the other methods, techniques and modes of Jihad fail.
There are certain and well defined conditions on which the permission of Physical Jihad (Qit’al) is
subjected. It cannot be waged by anyone at any time. In the absence of the following conditions Qital is
forbidden in Islam.  Muslims must be free and independent. If Muslims are not independent and live
under the administration of Non-Islamic ruler they can’t wage physical war in society. For this same
reason Muslims who had been receiving tortures in Makkah were not given permission to fight, rather
they were bound to bear persecution and to keep patience.  Other conditions that must exist for the
permission of Qital are that Muslims must have a social system of their own and a leader. This is for this
reason that when Prophet (PBUH) had established a separate Islamic state and had become Muslims
leader, then he received the permission of fighting against the Makkans when they threatened the
possessions of Muslims. “To those against wham war is made, permission is given (to fight) because
they are wronged, and Verily Allah is most Powerful for their aid.” (22:39) Al-Hajj.  By this
discussion, we get to know that Muslims are only allowed to wage even defensive war under the leadership
of authorized leader. However, Muslims are allowed self-defence and are not to bow to aggression yet a
state war cannot be initiated or fought by individuals.  Other than these conditions their community
should have sufficient force to counter the enemy.
We find a lot of guidance from the life of the Prophet (PBUH) regarding his preparations for a fight. 
One such example is related to his preparations to fight against Quraish in the battle of Trench (Khandaq).
Before facing enemy, the Prophet (PBUH) worked on war tactics. He also made every possible measure
to meet the army with full strength and force.  Other than the conditions of war, Prophet (PBUH) also
laid down rules of conduct in war.
RULES OF PHYSICAL JIHAD
The rules, Prophet (PBUH) set for war, were strictly followed by his companions. The most important
rule in terms of Qitaal is the set of instructions that Holy Prophet (PBUH) gave to Hazrat Ali (RZ) when
he was being dispatched towards Khyber to invade it. The Prophet (PBUH) instructions to him are the
very picture of the purpose of Qitaal. The Prophet (PBUH) said “Ali, try to invite them to Islam, then try
to make a peace treaty with them. If they disagree to both these offers, then fight them.” This clearly
signifies that the primary purpose of Jihad is to spread Islam and maintain peace. If it is, not established
by means of verbal or mental agreement with others then we have to make peace by means of fighting.
As the land belongs to Allah, so Allah’s law has to be established on it. The true believers invited the
people toward Islam peacefully in a knowledgeable way. If they accept it so that is the objective. If they
refused they will not be forced to accept Islam as Quran says, “Let theirbe no compulsion in religion.”
[2: 256] Then they will be offered to pay Jizya and in return they will be given religious freedom and
protection of life and property. If they reject this offer then Muslims will declare Jihad.

03323815832 317 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Holy Prophet (PBUH) instructed that Muslims must never initiate fighting. During war women, children,
old, diseased and loner must not be harmed. Moreover, fruit bearing trees shouldn’t be cut down and Halal
animals shouldn’t be killed. In case of having control or victory the same level of piety must be pictured
by not demolishing the worshiping sites, by not mutilating the corpses, by treating the captives kindly, by
respecting the ambassadors and by honouring the treaty/keeping promises and if the enemy is inclined
towards peace accept it. Allah says, “and if they incline to peace, then incline to it also and rely upon
Allah”. Examples of such have been sighted at different invasions by Muslims at the time of Prophet
(PBUH) and during the ruling period of the rightly guided caliphs. After the battle of Badr Hazrat
Mohammad (PBUH) ordered kind and humble treatment forbade kind and humble treatment with the war
captives. After the battle of Uhad He (PBUH) forbade mutilation of corpses. He (PBUH) also honoured
the treaties He (PBUH) agreed with Quraish at Hudaibiya and Jews at Khyber. After the capture of
Jerusalem; Hazrat Umar (RZ) forbade demolishing of the churches or transforming them into mosques.

2. (a) The Prophet said, ‘Between a person and disbelief is discarding prayer.’ What benefits do
Muslims find in regular prayer (salat)? [10]
Answer: [N 2014/21]
Paragraph 1:
 The prayers are of immense importance in Islam. It is the foremost duty of the Muslim and one of the
five pillars on which the structure of Islam stands.
 The Holy Quran mentions it around seven hundred times, but the word Salat occurs 67 times. It says:
“And establish prayer and pay zakat and bow down with who bow down.” [2:43]
 The Holy Quran strictly condemns those who are not regular in prayer. It says, “So woe to the
worshippers who are neglectful their prayers.” [107: 4-5]
 Allah ordered Hazrat Moosa on Mount Tur in His first meeting with him: “And establish prayer for
My remembrance.” [20:14]
 The Holy Prophet also laid a lot of stress on prayers. He said: “The one who establishes the prayer
establishes the religion and the one who destroys his prayers destroys his religion.” He also said:
“Prayer is a pillar of religion.”
 It is a distinguish feature between a Muslim and a non-Muslim. The Holy Prophet said, “What stands
between a man and disbelief is the abandon of Salat.”
Paragraph 2:
 A person who offers prayers regularly comes organized and learns the importance of time.
 He becomes punctual and manages time in all other activities of life.
 Prayer teaches a person self-control and discipline.
 A person becomes pure and lean by daily wudu, five times a day. It keeps them healthy.
 The actions involved in prayer such as ruku and sajdah are good physical exercise.

03323815832 318 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 A person becomes close to Allah as prayer is a kind of meeting with Allah. The Holy Prophet has said
that while praying, you should think that Allah is in front of you. A person is really close to Allah
when in the position of Sajdah. He establishes a relation with his lord.
 He is showered with rewards and his sins are washed away.
 Prayer is the best way to achieve spiritual satisfaction. The Holy Prophet said: “Prayer has been made
the coolness of my eyes.”
 A person gets satisfaction and peace of mind out of praying, as he has fulfilled an obligation. The
Holy Quran states, “Verily, in the remembrance of Allah do hearts find rest” [13:28]
 By praying five times a day a person become aware of Allah’s presence and refrain from doing wrong.
 Prayer brings a great change in our life as it makes us a pious person. The Holy Quran states, “Verily
the prayer prevents from shameful and evil deeds.” [29:45]
Paragraph 4:
 When people pray together, it fosters unity.
 People learn that they are all equal in the sight of Allah. They stand together without discrimination.
 It promotes brotherhood as they come closer to each other and interact with each other daily.
 Congregational prayers on Friday and Eid increases more links among Muslims.
 After the prayer they can have meetings to discuss the problems of the community.
 They learn a lot about their religion from the scholars in the mosque.
2. (b) Why do Muslims regard delayed prayers as a sign of God’s mercy? Give reason for your
answer. [4]
 Allah is very kind and merciful. He attributes himself in Quran as the Most Gracious (Rahman) and
the most Merciful (Rahim) in Surah Fatiha.
 Allah never puts such a burden on his servants which they can’t afford. “Allah does not impose upon
any soul a duty but to the extent of its ability.” [2:286]
 Though a person is supposed to offer prayer on time but at times due to some reasons we fail to do so
like physical jihad, extreme illness, unconsciousness, or forgetfulness etc.
 In that case Allah does not prevent us from meeting His Majesty but allow to worship Him after the
prescribed time as Quran states: “Indeed prayer is made obligatory on believers in fixed times.”
[4:103]
 Allah is kind that He cares about human weakness and gives them opportunity at its maximum to avail
His mercy and pardon.
 Instead of increasing the prayer Allah has ordered just to offer Farz Rakat in Qada prayer which also
is an aspect of His Mercy.
3. (a) Give a detailed account of how Muslims prepare for prayer. [10]
Answer: [J 2012]
Paragraph 1:

03323815832 319 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 When the time of any prayer starts Muadhin delivers Adhan. Adhan cannot be delivered before the
time as eery prayer has to be offered in prescribed time. The Holy Quran states: “Indeed prayer is
made obligatory on believers in fixed times.” [4:103]
 Fajr starts with the breaking of dawn and ends with sunrise, Zuhr starts with the declining of sun and
ends when the shadow of the object becomes twice of its size, Asr starts with this and ends with
sunset, Maghrib starts with sunset and ends with fading of twilight, Isha starts with this and ends
with breaking of dawn.
 We should answer that Adhan verbally repeating the words and practically by winding our activities
and starting the preparation of Salat.
 First, we should make sure that our body is pure and clean, otherwise we should take bath. The Holy
Quran states: “Allah loves those who keeps themselves pure and clean.”
 We should also ensure that the garments on our body are also pure and neat. The Holy Quran states:
“And your garments purify them.”
Paragraph 2:
 Then we do ablution (Wudu) which is obligatory before prayer as the Holy Quran states: “O you who
believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands up to the
elbows, rub your heads and wash your feet up to ankles.” [5:6]
 If the person is in a state of greater impurity, then he/she must purify by taking bath. If the person is
unable to use water (due to illness or unavailability), then Dry Ablution/ Tayammum could be
performed.
 It is necessary to cover Satar (the parts that must be covered), for male it is from navel to knees and
for females her entire body must be covered except for her face, hands, and feet.
 Before starting their prayers, they must direct their face towards Qibla (Holy Kaaba). The Holy Quran
states, “Turn then your face towards the sacred Mosque, wherever you may be, turn then your face
towards it …”
 So, we sit in the pure place and do the intention and say Tasmiyah.
 Then wash the hands to the wrists thrice, first right then left. We rinse the mouth thrice and put water
into the nostrils thrice.
 Then wash the face from the top of the forehead to the chin and as far as each ear thrice and wash the
arms with the elbows thrice.
 Then head must be wiped once with water. One-fourth is obligatory and finally we wash the feet with
ankles thrice.
Paragraph 3:
 In some cases, we can do ablution like unavailability of water, sickness or water is not suitable for
ablution, then we are ordered to do Tayammum (Dry ablution).

03323815832 320 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 The Holy Quran states: “But if you are ill or on a journey or any of you comes from answering the
call of nature, or you have been in contact with women and you find no water, then perform
Tayammum with clean earth and rub therewith your faces and hands.”
 There are only three steps in tayammum, and all are obligatory.
 First, we do Niyat. Then rub hands on dust and rub them on our face once and then we rub the hands
again on dust and then rub them on our arms till elbows once.
 If a person is going for congregational prayers of Fridays and Eid then he should take bath, wear the
neatest garments, cut the nails and wear perfumes.
 The Holy Quran states: “O Children of Adam! Take your adornment (by wearing your clean
clothes), while praying and going round (the Tawaf of ) the Ka’ba.”
Paragraph 4:
 We have to make sure that our garments are covering the body properly. It is called “Satar”.
 For men it is obligatory to cover from navel till knees inclusive and for women to cover entire body
except face, hands, and feet.
 Then they have to stand in such a place for prayer which is pure and clean. That is why Muslims use
prayer rugs for Salat.
 Then they should make sure that they are standing facing the Holy Ka’ba. The Holy Quran states:
“Then turn your face towards the Sacred Mosque.” If there is no one to tell us about the direction,
then we have to guess the direction and pray as Quran also says. “For Allah is the east and the west
so wherever you will turn Allah is there.”
 Then we do the intention for prayer in which we make clear that which prayer and how many rakats
are we going to offer. Holy Prophet said, “Actions are judged by intentions”.
 Niyat is an action of heart so verbal niyat is not necessary, but it can be done in any language.
 Niyat helps to concentrate in our prayer as we mentally prepare ourselves for salat.
3. (b) ‘A mosque is a focal point in the lives of Muslims.’ Discuss. [4]
Answer: [J2012]
 Mosque is an integral part of Muslim community. The Holy Prophet gave preferences to the
construction of mosque after the migration to Madina.
 Mosque is the house of Allah. The Holy Quran states, “And the mosques are for Allah, so invoke not
anyone along with Allah.” [72:18] According to a Hadith the most favourite parts of Earth in the
sight of God are mosques.
 The main objective of mosque is to worship Allah there. The Holy Quran states, “In houses
(mosques), Allah has ordered to be raised and remembered in them His name. Therein glorify Him
in the morning and in the afternoons or the evenings.” [24:36]

03323815832 321 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Mosque plays a significant role in bringing the Muslims closer to each other. It creates brotherhood
among Muslims. The Muslims interact with each other five times a day which helps to know each
other and care for others in their difficulties.
 It gives the lesson of unity. When they can follow a leader in prayer they remain united in other aspects
of life as they believe in the same religion and follow same scripture. They also get the lesson that
authority belongs to Allah only and they are all equal in the sight of God. They stand shoulder to
shoulder in the mosque.
 There are many other benefits of mosque for the Muslim community. It is a multi-purpose building
which is utilized for many good activities. First of all, it works for Muslims as an educational institute.
The Prophet’s Mosque was the first Islamic university, and his students were known as Ashab-e-
Suffah. In contemporary world there are Madaris in the mosques where Muslim children learn the
Quran.
 The Mosque was used by the Prophet for meetings like the meetings before battles and other social
issues. He even welcomed the delegations there. He also used it as court where he gave judgment in
the disputes of the people. Muslims also held their ceremonies in the mosque, like Nikah ceremony
etc.
4. (a) Give an account of the conditions required for ablution/wudu and the method of performing
it. [10]
Answer: [J 2015/21]
 Wudu is the foremost requisite before prayers and the Prophet’s Sunnah gives Muslims the details of
conditions and method of wudu to follow.
Conditions of Wudu:
 Intention should be made.
 Entire wudu should be in a continuous process without a break, no part should be allowed to dry
before the other is washed.
 It should be done in the prescribed order.
 Washing should start from the right side then left.
 No part should remain dry.
 It is recommended to brush one’s teeth or use miswak before or after wudu.
Methods of wudu:
 Wash both hands up to wrist.
 Rinse your mouth and gargle three times.
 Sniff in water with nostril using right hand, use left hand to clean nose.
 Wash the whole face with both hands from the forehead to the chin and from lobe of one ear to the
other.
 Wash the right arm then the left arm up to the elbow.

03323815832 322 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Wet the hand and perform masah by wiping hand on one fourth of the head, both ears are cleansed
inside and outside, the thumb is used to wipe the back of the ear and the index finger is used for the
inside, and the back of the two hands are passed on the nape of the neck.
 The right then the left foot is washed up to the ankle.
4. (b) Why is ablution (wudu) given so much importance in your view? [4]
Answer: [J 2015/21]
 Purity is given utmost importance in Islam.
 God has repeatedly enjoined people to purify themselves in Al-Baqarah 2:222. God says, “Allah loves
those who repent and purify themselves.”
 The Prophet said: “Purity is half of faith.”
 Another reason is that the Prophet said that wudu removes the sins of a person as well.
 Purifying oneself allows one to focus on God when in prayer.
 Prophet also informed that the parts of body washed in wudu will glow on the judgement day.
 Wudu also keeps us clean which is good for our health.
5. (a) What are the condition of prayer (salat) that must be fulfilled before performing them.
[10]
Answer: [J 2010]
Answer is same as Q3 (a).
5. (b) Explain the importance of mosques in Muslim communities. [4]
Answer: [J 2010]
Answer is same as Q3 (b)
6. (a) (i) Outline the main teachings in the Quran and Prophetic Hadiths about prayer (salat) as
the foundation of Islam.
(ii) Describe how Muslims prepare themselves for prayer. [10]
Answer: [J2016/21]
(i) See the answer in 2 (a).
(ii) See the answer in 3 (a).
6. (b) Why should meeting for congregational prayers be more advantageous than performing
prayer alone? [4]
Answer: [J 2016/21]
See the answer in Q9
7. (a) Describe the main features of congregational prayer on Fridays. [10]
Answer: [N2009]
Paragraph 1:
 Friday is the most important day for Muslims from the religious point of view.

03323815832 323 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 In every religion some day is appointed as a day of worship like Saturday in Judaism, Sunday in
Christianity but Friday for Muslims.
 Special rewards are mentioned for various forms of worship on this day.
 Muslims are advised by the Prophet to recite Surah Al-Kahf and maximum Durood (salutation on the
Prophet) on this day.
 It is also known as Syed-ul-Ayyam.
Paragraph 2:
 On this day, the most important activity is a special prayer known as Friday prayer.
 This prayer is obligatory on every Muslim except women, children, travellers, sick people and slaves.
 It can be offered only in congregation and there is no Qada for it.
 It is offered at the time of Zuhr.
 Two adhans are delivered for this prayer. Allah says in the Holy Quran, “O ye who believe! When
the call is proclaimed to pray on Friday (the day of assembly) hasten earnestly to the remembrance
of Allah and leave off business that is best for you if ye but knew! And when the prayer is finished,
then may go disperse through the land and seek the Bounty of Allah and celebrate the Praises of
Allah often that ye may prosper.” (62:9-10)
 So, Muslims stop their activities and start the preparation of prayer.
 It includes taking bath. Allah’s Apostle (p.b.u.h) said, “Anyone of you attending the Friday (prayers)
should take a bath.” We should wear neat clothes, cut nails and wear perfumes.
Paragraph 3:
 The most important feature of the Friday prayer is khutbah (sermon) which is delivered before the
prayer, and it consist of two parts.
 It must be delivered in Arabic language Imam will stand on the pulpit and facing the audience he will
deliver the khutbah.
 In the first part, Imam praises Allah and his prophet and then advices Muslims in the light of the Holy
Quran. In the second he discusses the companions of the Holy Prophet and prays for them.
 During Khutbah, talking, walking and even praying is not allowed.
 To listen to khutbah of Imam is wajib.
 After khutbah, Imam leads Muslims in two rakats prayer. He recites the Holy Quran loudly and
Muqtadis listen to it. Altogether Muslims offer four sunna before the khutbah, two rakats fard in
congregation, then four sunna, two sunna and two nafl.
7. (b) Why do Muslims regard these prayers as important? [4]
Answer: [N2009]
 There are many benefits of this prayer to the community as it is the largest gathering of Muslims in
the week.

03323815832 324 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 It enlarges the circle of their social relations. Muslims get an opportunity to meet the members of their
society at least once in a week.
 The speech of Imam helps them to learn a lot about their religion. He usually talks about the current
issues in the light of Quran and Sunnah.
 They can also have meetings to discuss their communal problems and find out solutions.
 Important announcements are also made here.
 The Holy Prophet said, “Anyone who takes a bath on Friday and cleans himself as much as he can
and puts oil (on his hair) or scents himself and then proceeds for the prayer and does not force his
way between two persons (assembled in the mosque for the Friday prayer) and prays as much as
is written for him and remains quiet when the Imam delivers the Khutbah, all his sins in between
the present and the last Friday will be forgiven.”
8. (a) Describe the particular features of congregational prayers, both daily and on Fridays (Juma’s
prayer). [10]
Answer: [N2015/22]
Paragraph 1:
 Muslims are enjoined to pray congregational prayers in a mosque. The Holy Quran states: “And bow
down with those who bow down.”
 The Holy Prophet said, “If I pray the dawn prayer in congregation, it is more lovable for me than
night vigil and worship till morning.”
 Only fard are to be said in congregation, the other rak’as are said singly.
 One person with the imam would constitute a congregation even if the other person were a woman or
a child.
 If the congregation is of two people, then the follower will be on the right side, if a third person joins
the prayer, the imam will move forward.
 If women from a congregation, then the women who leads stands in the middle if they are in odd
numbers, if the number of women is even than more women will be on the right side. Some schools
of thought don’t allow women to lead a prayer in any case.
 The best person to lead the prayer is one who is well acquainted with the Quran and Hadiths.
 Before the congregation starts rows are straightened and the gaps are filled. The worshippers would
stand shoulder to shoulder. The Holy Prophet said, “Straighten your rows; otherwise, Allah will
create dissension among you.”
 The iqama is said and after making the intention the prayer is read.
 Some answers may well go on to describe the sequence in which prayer is read.
 The follower (Muqtadis) must follow the Imam and not perform anything before him.
 They just recite Thana in Qiyam and then they should listen to the recitation of Imam.
 They all recite tasbih-e-Sajda and Rukooh.

03323815832 325 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 After Ruku Imam say Tasmee and Muqtadis say Tahmeed.
 If a person missed few rakats so he will stand up after the salaam of Imam and will offer the remaining
rakats alone as he offers the prayer singly.
Paragraph 2:
The main features of Friday prayer are given in Q6 (a).
8. (b) in your opinion why are congregational prayers considered to be beneficial to Muslims?
[4]
Answer: [N 2015/22]
The answer is given in next question.
9. (a) Describe the particular feature of Friday congregational prayer and the main features of
Friday sermon. [10]
Answer: [N2016/22]
Same as Q7 (a)
9. (b) Explain how this event upholds the unity of the Muslim community. [4]
Answer: [N 2016/22]
 Missing these prayers without a valid reason for men is considered a sin.
 The Friday prayers are attended by a very large number of Muslims and create a greater sense of unity
among Muslims.
 Meeting fellow Muslims, discussing the issues facing the umma at home and in the Muslim world all
go to foster close ties amongst Muslims.
 Some answers could say that people tend to go to Jamia mosque on Fridays whereas they may say
their salat at their local mosque daily and this creates greater unity.
 They listen to the teachings of Quran and Sunnah which bring them closer and remove their
differences.
10. (a) What is the purpose of prayer in congregation? [10]
Answer: [N2012/22]
 In praying together and not separately the believers would gather together, bow down, prostrate and
worship Allah as one group. This act would unite them together for their common goal; spreading
the message of Islam to the world.
 Despite their skin colour, amount of wealth, or status they gather and worship together which gives
them the lesson of equality as well.
 The Prophet (S.A.W.W) urged us to straighten the rows of the prayer and to leave no spaces between
one another. He said, “Straighten your rows; otherwise, Allah will create dissension among you.”
 The commentary of this hadith states that Allah will create dissension rather than unity, weakness
rather than strength and power, and that the Muslims will then be overwhelmed with the fear and
terror of their enemies. This strikingly illuminates the point that the prayer in congregation and the

03323815832 326 | P a g e
 Cambridge Solutions
Islamiyat (2058)
straight rows of the Muslims during the prayer have the power to unite the believers and strengthen
their bond of brotherhood, creating and incomparable force of power.
 Allah also rewards he believers who stand together in congregation with twenty-seven times the
reward of praying alone.
 The benefit of praying in congregation for the Isha and Fajr prayers also brings forth myriad rewards:
the believer receives the reward of standing half a night in prayer, and a full night in prayer,
respectively.
 Many have attested to the fact that praying in congregation adds to one’s concentration and focus.
When we stand heel to heel, shoulder to shoulder we leave no space for shaytan to come between us
and distract us from our salah. So we are less liable to fail victim to whispers of shaytan. Therefore,
our focus renewed and we can concentrate on our Meeting with Allah.
 The messenger (pbuh) of Allah said, “Arrange the rows in order, stand shoulder to shoulder, close
the gaps, be accommodating to your brothers, and do not leave gaps for Satan. Whosever joins up
a row, he will be joined to Allah and whosever cuts off a row, he will be cut off from Allah.”
 Great rewards for congregational prayer have been mentioned in the hadiths. The messenger of Allah
(S.A.W.W) is reported to have said, “The Prayer of one who hears the Adhan but does not
participate in the congregational prayer of Muslims for no reason at all is worthless.”
 Constant participation in congregational prayer saves a person from becoming a hypocrite. And there
are rewards for every step taken toward congregational prayer and the mosque.
 The person who goes out of his house to participate in congregational prayer and waits in the mosque
for it, gets the reward of a person who is engaged in prayer, for the entire period.
 The more the people present in congregational prayer the more its reward. This is the statement of the
Messenger (pbuh). Who said, “That which (congregation) is greater (in number) is more beloved
by Allah.
 It is mentioned in another hadith that God and the angels loved one who loves congregational prayer.
 During the time of the Prophet (pbuh) whenever the number of participants in congregational prayer
was less, he would search for and inquire about the condition of individuals, saying, “Participation
in the dawn and night prayer is the most difficult of all things for hypocrites.”
 The Holy Quran has also mentioned laziness and languidness at the time of prayer as one of the
descriptions of the hypocrites. Waking up early and attending congregational Morning Prayer while
coming from a reasonable distance during the cold or warm season is a sign of sincerity in faith and
love of God.
 Attendance in congregational prayer is not confirmed to any one place. Wherever the person may be,
it is better for him to find the congregational prayer, participate therein and encourage others to do
the same.

03323815832 327 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 The Messenger of Allah (pbuh) has said, “If I pray the dawn prayer in congregation, it is more
lovable for me than night vigil and worship till morning.”
 Congregational prayer is the largest, purest and most economical gatherings in the world. It is sort of
free of charge meeting familiarity with each other’s problems and a platform for social cooperation
among Muslims.
 Congregational prayer is the symbol of the power of Muslims, closeness of hearts and their solidarity
in their unity of purpose. It eliminates discord, strikes fear in the hearts of enemies, upsets hypocrites,
and is a thorn in the eyes of the malevolent
 In the congregational prayer, purity and sincerity of affection towards fellow human being is aroused.
Meeting one another in rows of worship, makes believers experience a sense of belonging that
engenders courage, power and hope.
 Congregational prayer creates a sense of order and discipline, alignment, and time consciousness.
 It effaces the spirit of individualism, schism and isolation while engendering a sense of struggle
against arrogance and selfishness.
 Congregational prayer teaches unity of expression, direction, objective, and leadership. And since the
most pious, meritorious and knowledgeable person must be the one to lead the congregation, it is a
kind of training and promotion of knowledge, piety and justice.
 Congregational prayer gets rid of rancour, resentments and suspicions between individuals and
elevates the level of knowledge, servitude and humility among those praying.
 In congregational prayer, the one who is in charge of leading a group most possess a set of virtues and
merits so that his merits also serve as in inspiration to others.
10. (b) Explain how the declaration of faith (Shahada) is acted upon through the remaining four
pillar of Islam. [4]
Answer: [N2012/22]
 There are two parts of Shahada: Oneness of Allah and prophet hood of Muhammad (pbuh). All pillars
are basically show and strengthen our belief in these two parts.
 When we offer prayer all of our organs from head to toe are engaged in glorifying Allah. All actions
like Qiyam, Ruku and Sajda are designed to show humility and submission to one and only God. In
all these positions our body remains busy in celebration of Allah’s praises.
 When we fast, we don’t eat or drink anything even if we are alone as we remember that Allah is
present everywhere and knows everything. We can’t hide our actions from Him.
 When we give Zakat, we show that all of our wealth is God gifted and we are ready to spend it in His
way as per His command. It also strengthens the concept of Tawheed.
 Hajj is all about serving one and only God. All rituals are to submission and devotion to Allah and to
teach us to be like Ibrahim who was ready to sacrifice everything for Allah.

03323815832 328 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 All these pillars are also related to the second part of Shahadah as well as we perform all these pillars
as the Holy Prophet taught us.
11. (a) In what circumstances it is permissible for a Muslim to delay: [10]
(i). Prayer (ii) Fasting
Answer:
Paragraph 1:
 Allah has commanded his slaves to establish prayer at the times that He has prescribed for it. He says:
“Verily, the prayer is enjoined on the believers at fixed hours.”
 Muslims should offer their prayers in the prescribed timings, but if someone has failed to do so is
given an opportunity to offer delayed prayer but only fard rakats and witr as Witr prayer is wajib.
 There is not Qada for Sunnat and Nafil.
 Prayer can be delayed in the following circumstances:
 If a person is extremely sick and can’t even move or purify himself and no one is there to help him.
 If a person is busy saving someone’s life like a doctor dealing with some emergency cases or a person
helping someone in road accident
 If during physical Jihad time is not given by the enemies and the battle is going on at its peak like the
Prophet (pbuh) left his Zuhr, Asr and Maghrib prayer during the battle of Trench.
 If a person was sleeping and woke up after the time though he had firm intention to offer the prayer.
 If someone was unconscious or insane in the time of prayer.
 If someone forget to offer prayer but it is rare in case of a true believer. Holy Prophet said, “There is
no negligence in the case of sleep, rather negligence is in the one who does not offer prayer until
the time for the next prayer comes.”
Paragraph 2:
 If a person suffers from a disease which prevents him from fasting, or a competent doctor has
expressed his apprehension that fasting may increase the disease, then he can delay fasting until it is
clear that fasting is no more injurious to his health. But after recovery he is under an obligation to
perform Qada of all the fasts he has missed due to his sickness.
 If a woman is pregnant, and it is seriously feared that fasting may harm her or her baby so she can
postpone fasting in Ramadan and may fast after delivery as Qada. Similarly, during lactation period,
she can delay fasting on her doctor’s advice.
 Women during their menstruation period have to delay fasting.
 If a person is a traveller i.e. he is forty eight miles away from his town and has no intention to stay
there for fifteen or more than fifteen days than he can delay his prayer. Holy Quran states, “But if
any of you is ill or on journey the same number (should be made up) from the other days.”[2:138]

03323815832 329 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Quran also says: Ramadan is the month in which we sent down the Quran as a guide to mankind.
So every one of you who is present (at his home) during that month should spend it in fasting, but
if anyone is ill, or on a journey, the prescribed period should be made up by days later.” [2:185]
 If he is busy in physical Jihad, he can delay fast. As in physical Jihad we need physical energy. The
Prophet also ordered to break the fast during the Battle of Badr.
11. (b) Explain the importance of fasting in the life of Muslim. [4]
Answer:
Paragraph 1:
 It is good for physical health as we eat less in the days of fasting which is good for our digestive
system.
 The whole system is cleansed of undesirable material and the body gets rid of fat, cholesterol and
other toxic matters.
 It also teaches us self-control and patience. The person who observes fast can discipline his passionate
desires and place himself above physical temptation.
Paragraph 2:
 Fasting makes a person more pious as do not eat or drink even in loneliness remembering that Allah
is with us. This sense is known as Taqwa, which prevent us from committing sins. The Prophet (pbuh)
said, “Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving
his food and drink (i.e. Allah will not accept his fasting.)”
 It brings us closer to Allah as we suffer hunger and thirst just to please Allah in the obedience of his
commands.
 Fasting carries huge rewards and it burns away the sins and evil.
 It makes us punctual in our religious practices like prayers and recitation of the Holy Quran.
 It raises our spiritual level as we eat, drink and sleep very less, avoid sins and do maximum worship.
12. (a) Describe the performance of single rak’a. [10]
Answer:
Paragraph 1:
 Before starting any prayer, it is necessary to make intention. Without intention no worship is
accepted. It is not necessary to say the words as intention is an action of heart. Although it is allowed
to say the words of intention such as, “I intend to perform two rakats of fajr, facing Qibla, for the
pleasure of Allah.” By making intention we make it clear in our mind that we are going to meet Allah,
leaving behind all our worldly affairs.
 It helps a man to concentrate in the remembrance of Allah during prayer that’s why we should make
the intention. The Holy Prophet said, “All actions are judged by intentions.”
 After the intention we say ‘Allah-o-Akbar’ raising our hands to the ears, and the women will raise
their hands to the shoulders only. It is called Takbeer-e-Tahrima because after saying this takbir all

03323815832 330 | P a g e
 Cambridge Solutions
Islamiyat (2058)
activities like talking, walking, eating etc, are haram. The palms should face Qibla while we raise
hands.
Paragraph 2:
 In Qiyam we stand erect folding our hands. The eyes should be kept at the spot where the forehead
will touch the ground while doing the sajdah. While standing in the position of Qiyam the Thana,
Tawwuz, Tasmiya, Fatiha, and any surah is to be recited.
 Ruku is to bow down, holding the knees with the open dingers of two hands by men, keeping the
back straight and in line with the head. The arms should be kept away from the body and in this
position ‘Glory to my Lord, the Great’ is said three times. Women will bow just to touch their knees.
 While going to perform Sajdah, the knees then both hands then the nose and lastly the forehead are
placed on the ground. The face should be between both palms and the two thumbs should be in line
with two ears. The fingers of the hands should be kept close to one another, the fingertips should face
Qibla. The elbows should be kept way from the ribs and the stomach away from the legs. Women
will keep their body parts together. While doing Sajdah, ‘Glory to my Lord, the Most High’ is to be
recited thrice.
 Jalsa is to sit straight by folding the left foot and sitting on it and keeping the right foot erect, with
the toes of right foot facing the Qibla. The hands should be kept on the thigh close to the knees.
Paragraph 3:
 After the performance of two Rakaats we sit as we sit in Jalsa. It is known as Qaida uoola in the
prayer of more than two rakats. Here we recite Tahiyyah and Tasshahud. After the completion of
four rakats again we sit, it is known as Qaidah Akhirah and we recite Tahiyyah, Tashadud, Durud
and Dua.
 After this prayer the salat is to be ended with salaam. For this the face is first turned to the right
looking over the right shoulder, ‘peace be upon you and the mercy of Allah’ is to be said. Then
turning the face to the left and looking over the left shoulder the same words are to be repeated. This
marks the completion of Salah.
12. (b) Explain the significance of the actions involved in this performance. [4]
Answer:
 When we raise our hands for Takbeer it signifies that we have left all the worldly things behind and
now we are focusing on our meeting with Allah.
 Then we stand folding our hands as a slave stands in front of his master to listen and obey his
commands.
 Sajda is an extreme way to show humility to Allah. We show our complete surrender to him in Sajda.
The Holy Prophet also said that a person is extremely close to Allah in the position of Sajdah.
 In all these positions we also raise Allah in the best words.

03323815832 331 | P a g e
 Cambridge Solutions
Islamiyat (2058)
13. (a) Describe how and why Muslims celebrate Eid-ul-Fitr and Eid-ul-Adha. [10] Answer:
[J2013/2]
Paragraph 1:
 Muslims are given two festivals in a year. First is called Eid ul fitr which is celebrated on the first of
Shawwal and the other is celebrated on the 10th of Dhulhaj, which is called Eid ul Adha.
 On both of these days Muslims offer a special prayer called Salat ul Eid.
 The prayer is wajib on every Muslim except women, children, insane, very sick, travelers and
prisoners.
 Salat ul Eid is the must activity on these days for Muslims.
 There is no Adhan or Iqamat delivered for it. Muslims take bath, wear the new clothes and apply
perfumes.
 They offer it in the largest congregation of the year in an open field together.
 After the prayer they meet and often hug each other which helps to remove any jealousy and hatred.
Paragraph 2:
 On Eid-ul-Fitr Muslims do not have any other special religious activity to perform.
 They usually prepare sweet dishes, invite each other and enjoy the day with their friends and relatives.
 It is not allowed to fast on this day but Allah wants Muslims to have food after the month of fasting.
 Muslims should maintain their piety after Ramadan and must not indulge in such activities which
destroy the spirituality which they develop in Ramadan.
 Muslims also give gifts to each other and especially to the children on this day.
Paragraph 3:
 On Eid ul Adha, Muslim pray right after the sunrise as they have to perform sacrifice.
 Sacrifice is wajib or every Muslim who owns Nisab of zakat on this day. “And for every nation We
have appointed religious ceremonies, that they may mention the Name of Allah over the best of
cattle that He has given them for food.” [22:34]
 The meet of sacrifice is often divided in three portions: one for the family, second for the needy people
and the third for the relatives.
 The reward of sacrifice is given before the first drop of blood falls on ground.
 Our intention must be pure in sacrifice. The Holy Quran states, “It is neither their meat nor their
blood that reaches Allah, but it is piety from you that reaches Him.”[22:37]
Paragraph 4:
 Muslims celebrate Eid ul Fitr as a celebration of the blessing of the month of Ramadan that Allah gave
them the opportunity to worship Him and gave them countless rewards.
 This day helps to bring Muslims closer to each other and strengthen their ties.
 In Eid prayer the rewards are given that is why Muslims are also ordered to give Sadaqat ul Fitr before
Salat. Otherwise there rewards will remain suspended.

03323815832 332 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 The purpose of the charity is to help the needy so they can also enjoy the day.
 The purpose of Ed ul Adha is to remind Muslims the faith of Ibrahim and try to be like him in Allah’s
obedience.
 At the time of sacrifice we say, “Verily, my Salat, my sacrifice, my living, and my dying are for
Allah, the Lord of the God.”[6:162]
 The purpose is also to help the needy who can’t afford to buy meat. They also enjoy their favourite
food for a number of days after this Eid.
13. (b) How do the two Eids bring the Muslim community together? [4]
Answer: [J 2013/12]
 On Eid day Muslims first assemble in an open field in large numbers to offer Salat ul Eid. They interact
with each other here.
 This meeting strengthens their relations and they meet such people here who do not remain in their
contact most of the year.
 Muslims are encouraged to forgive each other and purify their hearts from all kinds of Jealousy and
envy and start a healthy relationship with their friends and relatives.
 Muslims invite and share meals with other which also fosters good relationship.
 On Eid ul Fitr Muslims give charity to the poor and on Eid ul Adha they give meat of their sacrifice
to them so rich and poor also come closer to each other in this way.
14. (a) How do Muslims carry out Zakat? [10]
Answer: [N2013/21]
Paragraph 1:
 Zakat is obligatory on every Muslim, adult, sane, who at least owns Nisab i.e. 7.5 Tola or 87.48 grams
of gold or 52.5 Tola or 612.32 grams of silver and the whole year has passed on this savings.
 Zakat is not obligatory on the items of use but only on savings.
 It is not obligatory on income but on savings as the purpose is to keep the money flowing from one
hand to other.
Paragraph 2:
 We give 2.5% on the total value of four items: gold, silver, cash and goods of merchandise.
 10% has to be given on the total production of agricultural land if the land is irrigated by natural
means. If it is irrigated by artificial means, then only 5%. It is known as Ushr.
 On the extracts on mines, we give 20%. It is known as Khums.
 There are certain rates on the Zakat of cattle:
1. On five camels one goat, on ten camels two goats and so on, but on 25 camels one she camel.
2. On thirty cows and buffalos, one calf of one year and on forty cows one calf of two years.
3. On forty goats we give one goat. On hundred and twenty-one goats we give two goats. On two hundred
goats three goats and then on every hundred one goat will increase.

03323815832 333 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Paragraph 3:
 There are eight recipients of Zakat. The Holy Quran states, “Alms are for the poor and the needy
and those who employed to administer the funds; for those whose hearts have been recently
reconciled (to truth), for those in bondage and in debt, in cause of Allah and for the
wayfarer.”[9:60]

1. Faqeer: The one who is unable to support themselves and their families.
2. Miskeen: They are poorer than faqeer. They can’t fulfil even their daily needs.
3. Collector of Zakat: They are the government officials appointed on the collections of Zakat. They
will be given their salaries from the funds of Zakat.
4. Newly Converts: In early Islam the Prophet used to give money to the new converts because Islam
was in need of strong personalities. During the caliphate of Hazrat Abu Bakr, Hazrat Umar refused
to give them Zakat saying that Islam had become enough strong.
5. Slaves: if a master offers his slave to pay a certain amount of money and get free, so this slave is
known as Mukatab. We can help him with the funds of Zakat.
6. People in debt: those who have incurred debts to meet their essential needs.
7. In the way of Allah: Majority say that it refers to jihad. It can refer to the people who are engaged in
activities relating to services of Islam.
8. Travelers: During travelling if a person became needy or he faced losses in foreign country, we
should help him with Zakat, even if he had money at home.
Paragraph 4:
 Zakat can’t be given to:
 The Non-Muslim as it is a pillar of Islam.
 It can’t be given to the parents and grandparents, children and grandchildren, husband and wife as it
is the responsibility of a person to fulfil their financial needs.
 It can’t be given to the Hashemites as Zakat is the dirt of wealth and they are very honourable.
 It can’t be spent on construction, furniture or machinery as the recipient of Zakat should be made the
owner of it.
13. (b) Explain its importance to the Muslim community. [4]
Answer:
 Zakat brings rich and poor closer to each other. Rich shows his concern to the poor and poor gives
respect to the rich. So brotherly atmosphere develops in the community.
 Zakat stops concentration of wealth in few hands. It causes wealth to flow from rich to the poor and
all members of the community get the benefit.
 Zakat gives the guarantee of the fulfilment of the basic needs of all members of the community. When
everyone will be satisfied crime rate will reduce.

03323815832 334 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Zakat can be called the backbone of the Islamic Economic System. It maintains the economic balance
by a constant flow of wealth.
 It also helps such institution of the community which provide free services to the needy people.
14. (b) Who do you think benefits more from the payment of zakat and why, the giver or the
receiver? [4]
Answer: [N2013/21]
 In my opinion giver of Zakat gets more benefits as zakat purifies his remaining wealth. It comes in
Allah’s security and becomes a source of comfort for him.
 It also purifies his heart from the love of wealth as he himself gives out his own money.
 His wealth doesn’t reduce but Allah returns it multiplied to him.
 His relation strengthens with Allah as he shows that his wealth is God gifted and he can spend it in
the way.
 He also get spiritual satisfaction and inner happiness by helping the needy.
 Such a person is also respected by everyone in the community.
15. (a) Write an account of the benefits that result from the payment of charity (zakat) and state to
whom it should and should not be paid. [10]
Answer: [N2015/21]
 The benefits of zakat for individuals are given in 13(b) and benefits for communities are given in
13(a).
 Recipients and non-recipients are given in 13(a).
15. (b) in your opinions, what is the greatest benefits for the giver of zakat? Give reasons to support
your answer. [4]
Answer: [N 2015/21]
 In my opinion the greatest benefit of zakat for giver is that he is spiritually elevated.
 By giving zakat he gets Allah’s pleasure and feels his closeness which is the main objective of
believer’s life.
 He get spiritually satisfied by carrying out his religious responsibility and doesn’t feel guilty.
 He feels peace, sleeps comfortably as he believes that now his wealth is in Allah’s security and it will
not be wasted.
16. (a) Outline the features of the Ramadan fast, and identify which Muslims are exempt from
fasting during this month. [10]
Answer: [J2012]
Paragraph 1:
 Fasting is obligatory on every Muslim adult, sane, who is healthy enough to fast. It is performed in
the month of Ramadan.

03323815832 335 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Fasting starts when we see the moon of Ramadan. The Holy Prophet said, “start fasting when you
see the moon and stop fasting when you see the moon.”
 Muslims wake up before dawn and have a meal known as Sahoor. It is sunna and not obligatory. The
Holy Prophet said, “Take Sehr as there is a blessing in it.” It is Sunnah and not obligatory. They
must stop eating before dawn.
 Then they do niyat. They say, “I intend to keep today’s fast of the month of Ramadan.” Then
Muslims offer their obligatory prayer of Fajr.
Paragraph 2:
 “Sawm” literally means to abstain. In religious terms fasting refers to abstain from eating, drinking,
sexual activities and smoking etc.
 We should spend this time away from all types of sins.
 They must take care of their religious duties like prayer and recitation of Quran.
 They should be embodiment of patience and tolerance during fast.
 Before sunset we should pray as it is the time of the acceptance of prayer. We break the fast right after
the sunset, preferably with dates. It is known as Iftar. The Holy Prophet said, “Allah said, ‘The
dearest of My servants in my sight are quickest breaking of the fast.”
Paragraph 3:
 Muslims also offer Tarawih prayer in every night of Ramadan. There are twenty rakats of tarawih.
It is sunna e Muakkadah. They listen to the complete Quran in this prayer.
 Muslims also search for the Night of power in the last five odd nights of Ramadan. The Holy Quran
states, “Night of Power is better than thousands month” Some Muslims also do I’tikaf for the search
of this night.
 Muslims also pay Sadaqaat-ul-Fitr in this month. The amount of this Sadaqah is 1.63 kg of wheat.
It has to be paid from each member of the family to the recipients of zakat [2:184]
 If a person breaks his fast intentionally without any valid reason he will give Kaffarah. He has to keep
sixty days fast continuously. If he can’t do this then he will feed sixty needy people twice. Muslims
stop the activities of Ramadan when they see the moon of Shawwal.
 If a person ate something due to forgetfulness, no harm will be there to his fast.
Paragraph 4:
 Non-Muslims, children and insane people are exempted from all obligations, so they are totally
exempted from fasting as well.
 Very old people and permanently sick people are also exempted but they have to pay Fidya. The
amount is 1.63 kg of wheat per fast. The Holy Quran states, “For those cannot do it is a ransom the
feeding of one indigent.”
 Temporarily sick, people busy in jihad, travellers and women in their certain cases are also exempted
from fasting but they will keep Qada fast after Ramadan.

03323815832 336 | P a g e
 Cambridge Solutions
Islamiyat (2058)
16. (b) What advantages does the fast of Ramadan bring to the Muslim community? [4]
Answer: [J2012]
 Fasting makes the rich people realize the pain of hunger. It develops mercy in their hearts for the poor.
 The Muslims assemble in large numbers in the mosque which increases brotherhood.
 There is a visible change in the Muslim community, Muslims are moved towards goodness and avoid
sins.
 The rich people spend generously on the poor to seek the blessing of Allah in the form of Zakat and
charity. It enables the poor to receive enough funds to meet their needs for atleast a part of year.
 It equalizes all Muslims as everyone regardless of his financial status experience hunger and thirst. It
reminds them that they are equal in the sight of Allah.
17. (a) What are the moral, spiritual and other benefits of fasting in Ramadan? [10]
Answer: [N 2014/21]
Paragraph 1:
 It safeguards the body‘s health by protecting it against extravagance. It grants its organs a respite so
that they may be ready to resume their activities. As medical science has proved, it is a medicine for
many bodily and nervous ailments.
 Islam places a great deal of emphasis on moral excellence during this holy month. We must avoid,
especially during fasting, fighting, quarrelling and abusive language but embodiment of patience and
tolerance. The Holy Prophet (pbuh) said, “One who, while fasting, neither guards his tongue from
telling lies nor refrains from doing bad deeds doesn’t respect his fast, while Allah does not approve
of mere abstention from food.” He also said, “if anybody speaks ill of you or tries to pick a quarrel
with you, do not respond to him in the same manner; rather, simply tell him that you are fasting.”
 Fasting also teaches us to be organized and punctual in our life as everything in Ramadan is done in
prescribed timings.
Paragraph 2:
 During the month of Ramadan, the believers learn to curb their desires and check them against
transgression, extravagance, and the yielding to the lower desires, all of which degenerate man and
bring him to the pit of self-destruction and annihilation.
 Fast fosters a strong will, teaches patience and self-discipline, the ability to bear hardship and tolerance
hunger and thirst. In short, it brings about a clear victory over one’s illicit desires and selfish impulses.
 The believers strengthen their ties with the Almighty, since they express through fast a continuous
desire to obey His will and carry out His commandments.
 A person doesn’t eat or drink even in loneliness as he remembers that Allah is watching me. It makes
him God-conscious.
 During fasting we do not eat, drink, avoid sins and worship Allah more which are angelic qualities so
in this month we get a great spiritual boost. It helps us to spend pious life in the following year.

03323815832 337 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Paragraph 3:
 It is a moral education, a nourishment of supreme virtues. It teaches the believer to abandon vices, to
control emotions and instincts, to curb the tongue against saying what is wrong or inappropriate and
the conscience against contemplating upon wrongdoing or subversion.
 It promotes the spirit of unity among members of the fasting community, it teaches them humility and
humbleness and instils within them the feeling of equality before Allah.
 The rich have to observe it as well as the weak and downtrodden: they all have to observe the fast. It
develops the sense of equality and the sense of togetherness.
 It promotes the spirit of charity and compassion towards the poor and the needy, and it reminds each
believer the needs of other believers. Muslims share with each other Allah’s blessing unto them.
 Most of the Muslims gives Zakat and other charities in this month which is good for the poor members
of the community.
 We see a good change in the community. The people avoid sins and try to practice their religion.
Mosques are full of Muslims and they come closer to each other and brotherhood prevails.
17. (b) Choose any one benefit of the Ramadan fast you have written about in Part (a) and say why
you think it is more useful. [4]
Answer: [N2014/21]
 In my opinion greatest benefit of Ramadan fast is the development of ‘Taqwa’ (God Consciousness)
in a person.
 If a person becomes God-fearing then he will avoid all evils which Allah has forbidden from.
 He will become honest in dealing with others and will take care of other’s rights.
 Taqwa is the root of all goodness and merits. Quran respectively orders its followers to be Muttaqi. It
says: “O you who believe! Fear Allah as He should be feared and die not except in a state of Islam
which complete submission to Allah.”[3:102]
 When a person’s relations become stronger with Allah he will obey all of His commands and will
follow the straight path.
 It will lead him to the successful life in both of the worlds.
18. (a) Write about the practice of fasting in Ramadan and the moral benefits that a Muslim gains
from fasting in this month. [10]
Answer: [J 2015/22]
 Practice of fasting is given in 16 (a) and benefits are given in 16 (a).
18. (b) How do you think observing the Pillar of giving alms (zakat) benefits the giver? [4]
Answer: [N 2016/21]
 The answer is same as 14 (b).
19. (a) What are the benefits to individuals and the community of fasting in the month of Ramadan?
[10]

03323815832 338 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Answer: [N 2016/21]
 The answer is same as Q17 (a).
19. (b) Are Eid-ul-Fitr and Eid-ul-Adha more than just celebrations? Give reasons for your answer.
[4]
Answer: [N2016/21]
 Both the Eids, Eid-ul-Fitr and ‘Id al-Adha 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, foster care and brotherhood in the community, and remind
Muslims of the spirit of sacrifice that they need to make in order to please their Lord.
 It brings to their mind the sacrifice of Ibrahim and makes them realize that no sacrifice is too big in
the way of Allah.
 On Eid day Muslims first assemble in an open field in large numbers to offer Salat ul Eid. They interact
with each other here.
 This meeting strengthens their relations and they meet such people here who do not remain in their
contact most of the year.
 Muslims are encouraged to forgive each other and purify their hearts from all kinds of jealousy and
envy and start a healthy relationship with their friends and relatives.
 Muslims invite and share meals with other which also fosters good relationship.
 On Eid-ul-Fitr Muslims give charity to the poor and on Eid ul Adha they give meat of their sacrifice
to them so rich and poor also come closer to each other in this way.
20. (a) Write an account of how Muslims carry out the following observances. [10]
i. Payment of poor-rate (zakat) ii. Fasting (sawm)
Answer: [N 2004/ N2011]
 Answer of Zakat is given in 14 (a) and of fasting is given in 15(a) but the answers should be brief as
we have to cover both within 20 minutes.
20. (b) Comment on the importance of each of them to Muslim community. [4]
Answer: [N2004/N2011]
 See the answer in 14(b) and 16 (b). Write the answers in two paragraphs.
21. (a) Describe the benefits of zakat for the Muslim community. [10]
Answer: [N 2012/21]
 Zakat is the backbone of Islamic economic system. It contains numerous benefits to the community.
 Firstly, it helps to reduce the poverty in the community. It ensures that he basic needs of every
individual in the community will be fulfilled and they spent a satisfied life.
 When the basic needs will be fulfilled, they will not look towards the unlawful ways of income and
so the community will remain safe from the evil of crimes.

03323815832 339 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Zakat reduces the gap between rich and poor. In societies where zakat ceases to exist, the gap between
the rich and the poor widens to the effect where abhorrence and hatred replace love and appreciation
for the poor and disdain and scorn replace compassion and charity for the rich.
 Leaves of history attest that the civilizations that have opted to divide themselves into conflicting
classes, their initial happiness was short-lived and finally they have paid the ultimate price for their
social injustice.
 The bridge of zakat also constructs a stable middle class through which increasingly more recipients
of zakat can become its donors and a possible clash between the rich and the poor is prevented.
 By providing an opportunity for the unemployed to embark on new business ventures, zakat gains
them back into society, stronger than ever, instead of deserting them to become burdens of the
community.
 The circulation of capital solely in the hands of the rich inevitably leads to them becoming richer at
the expense of the poor, who then become even more stricken. In actual fact, wealth has been created
for the benefit of the whole of humanity, indiscriminately.
 Additionally, in such societies where zakat is not paid the poor remain in constant anxiety in regard
to attaining their sustenance whereas the rich foster a similar anxiety pertaining to the security of
their wealth. In contrast, zakat eliminates all of the illegitimate options, graciously providing the poor
with an ethical way out of their strife.
 The prime hindrance of the formation of a harmonious atmosphere within societies is the existence of
social classes based on wealth. It is self-evident that it is an impossible for the poor to nurture love
for the rich in a society where they are turned a blind eye on.
 As prevalent experience has shown, such a society is destined to become a hotbed for social conflict.
The following verse testifies the fact. “Spend generously for the cause of God, and do not cast
yourselves into destruction by your own hands. And know that God loves the doors of good.”
[2:195]
 Those who do not spend in the way of God impede the rights of others by depriving them of what is
theirs and simultaneously, wrong themselves by evading an obligation. God indeed, dislikes
wrongdoers: “Indeed God does not wrong humankind in any way; but humankind wrong
themselves.” [Yunus 10:44]
 Allah, the Almighty, has explicitly forbidden all types and forms of interest, the chief catalyst in
causing the rich to become richer and the poor to become poorer. It gives the comparison of zakat
with riba in the following verse, “That which you give in usury in order that it may increase on
people’s property has no increase with God; but that which you give in charity, seeking God’s
countenance, has a manifold increase.”[30:39]
 Zakat keeps the wealth flowing from one hand to other and everyone gets the benefit. It stops the
concentration of wealth in few hands.

03323815832 340 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Zakat also becomes the fuel for such institutions which provide free service to the needy people.
21. (b) How might fasting and zakat bring Muslim closer to God? [4]
Answer: [N2012/21]
 By giving Zakat a person gets closer to Allah as he shows that his wealth is given to him by Allah
and he is ready to spend it according to his commands.
 By giving Zakat the wealth does not decrease but it increases as Allah becomes happy with the person
and He returns it multiplied. The Holy Quran states, “The parable of those who spend their
substance in the way of Allah is that of a grain of corn, it grows seven ears and each ear has a
hundred grains.”[2:261]
 In fasting the body does not have to do the work of digestion, it has more energy to focus on other
things. In the same way, since we are not consumed by what we are going to eat next and when, we
have more energy to devote to God.
 Physical food never fully satisfies; in a few hours, we’ll need to eat again. But when we are fed from
dong the worship of Allah, we will find a new satisfaction like we’ve never experienced.
 Fasting purifies the soul, cleanses the intention, and brings about an abundance of good from the
Almighty Who is ever watching over us and Who desires nothing but good for his sincere servants.
 The greatest benefit of fasting is the development of “Taqwa” in a person.
22. (a) How are individuals and the communities benefitted with Zakat? [10]
Answer: [N2013/22]
 The benefits of zakat for individuals are given in 13 (b) and benefits for communities are given in 20
(a).
22. (b) Why are Muslims encouraged to pay Sadaqat during Eid-ul-Fitr. [4]
Answer: [N2013/22]
 Muslims are ordered to pay at least 1.63kg of wheat from each member of the family to the recipients
of zakat before Eid prayer.
 He purpose behind this charity is to help the needy members of the community so that they can
celebrate the Eid day properly and enjoy the good food.
 It helps to bring the rich and poor of the community together. This show his love to the poor and the
poor gives respect to the rich.
 So, brotherhood prevails and everyone looks happy on the day of Eid.
 Allah forgives the mistakes of the donor because of this charity and his fasts are accepted.
 According to a hadith the reward remains suspended if Sadaqat ul Fitr is not paid.
23. (a) How do the Pillars of prayer (salat) and fasting (sawm) bring Muslims closer to both God
and other people? [10]
Answer: [J2013]
Paragraph 1:

03323815832 341 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 It should be about spiritual benefits of Salat. Matter is given in 2(a) paragraph 3.
Paragraph 2:
 It should be about communal benefits of Salat. Matter is given in 2(a) paragraph 4.
Paragraph 3:
 It should be about spiritual benefits of Fasting. Matter is given in 17(a) paragraph 2.
Paragraph 4:
 It should be about communal benefits of Fasting. Matter is given in 17(a) paragraph 3.
23. (b) Briefly reflect upon the importance of any one of the remaining three pillars in the life of a
Muslim. [4]
Answer: [J2013]
 It can be about the benefits of zakat. The required matter is given in 14 (b) you should also add some
references about zakat here.
24. (a) Write an account of the annual pilgrimage to Makka, the hajj, describing the main
observances made by the pilgrims. [10]
Answer: [N 2009/ J2008]
Paragraph 1:
 Ihram is an obligatory part of Hajj and Umrah. Ihram refers to the restrictions observed by a pilgrim
during the process of pilgrimage. It is obligatory for men to wear unstitched clothes. So they wear
two unsown sheets preferably white. They can’t cover their heads or wear the closed shoes. Women
can’t touch any piece of cloth with faces constantly, there were some restrictions for both of them.
They can’t use perfumes or perfumed items even. They can’t cut their hairs or nails. In case of
violation of these restrictions they have to pay Dum i.e. sacrifice a goat in the premises of Haram.
During Ihram they must avoid quarrelling and foul language. They constantly recite Talbiyah i.e.
Labbayk.
 After putting on Ihram we offer two rakat nafl for making the niyat of Ihram. After prayer we say, “O
Allah! I intend to perform Hajj or Umrah so make it easy for me and accept it from me.” After that
we recite Talbiyah and then all restriction of Ihram come into effect. We must be in the state of Ihram
before entering Meeqat otherwise we have to pay the penalty.
Paragraph 2:
 It literally mean to go around something. In the chapter of Hajj it refers to go around the Holy Ka’ba
in a specific manner. The Holy Quran states, “Then let them complete the rites prescribed for them
perform their vows and circumambulate the Ancient house.”[22:29] tawaf is an obligatory part of
pilgrimage. This tawaf is called Tawaf-e-Qudoom, the first tawaf we do after reaching Ka’ba.
 First we do the intention. We say, “O Allah I intend to perform seven rounds around Ka’ba so make
it easy for me and accept it from me.” Then we do Islilam i.e. kiss the black stone. After that we
start going around the Holy Ka’ba anticlockwise. In the first three rounds, men do Ramal i.e. they

03323815832 342 | P a g e
 Cambridge Solutions
Islamiyat (2058)
walk briskly in the three rounds of the Holy Ka’ba. They also do idtiba i.e keeping right shoulder
uncovered during the rounds of Tawaf. Whenever they come back to the black stone they do Istilam.
 After the completion of seven rounds, they offer two rakat nafl near Maqaam-e-Ibrahim. The Holy
Quran states, “And make the station of Ibrahim a place of prayer.”[2:125] Then we go to Multazam
and place ourselves on the wall and pray. It is the place of the acceptance of prayer.
 After performing Tawaf pilgrims perform Sayi, Sayi literally means running. In the chapter of Hajj
sayi refers to running between the two hill, Safa and Marwa. It is wajib as the Holy Quran states,
“Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the
season or at other times should compass them round, it is no sin in them.” [2:158] it is done in the
remembrance of Hazrat Hajra who ran between the hills in the search of water.
 First we come to mount Safa and do the intention of Sayi. Then we start walking towards Marwa. On
the way there are two green lights. We have to run between them. At Marwa, one round is complete.
In this manner we have to complete seven rounds.
Paragraph 3:
 Then on the 8th of Dhul Hajj the pilgrims go to Mina. They reach there before midday. They spend
time here till sunrise of 10th Dhul Hajj. We just offer regular prayers and recite maximum Talbiyah.
 After offering the Fajr prayer on 9th, pilgrims leave for the plain of Arafat. Stay in Arafat is the most
important part of Hajj. If a person fails to be there, his Hajj will be void and he will offer the Hajj
again. The Holy Prophet said, “Hajj is halting at Arafat.” The time of this stay is from midday of 9th
till the day break of 10th Dhul Hajj. Pilgrims reach there before midday and offer Zuhr and Asr prayers
together in the time of Zuhr. Imam delivers khutbah of Hajj in the mosque of Namrah. Allah reveals
his countless blessings on this day in this plain. The Holy Prophet said, “When the day of Arafah
comes Allah descends to the lowest heavens, and praise them to the angels, saying, Look at my
servants who have come to me dishevelled, dirty and crying from every deep valley, I call you to
witness that I have forgiven them.
 We should spend this time in reciting Talbiya, Istighfar and prayers. We leave the plain of Arafat
after sunset without offering the Maghrib prayers.
 After leaving the plain of Arafat, pilgrims move towards Muzdalifah. Stay in Muzdalifah is Wajib.
The Holy Quran states, “Then when you pour down from Arafat celebrate the praises of Allah at
the Sacred Monument.” [2:198] here we spend the whole night in the open sky. We first offer
Maghrib and Isha prayers together in the time of Isha and then we do other forms of worship. We
offer Fajr of 10th Dhul Hajj. Then we collect 70 pebbles for Rami.
Paragraph 4:
 It refers to throwing pebbles to the symbolic pillars of Satan. There are three pillars known as Jamarat.
We throw seven pebbles one after the other on the biggest pillar (Jamarat-ul-Kubra) only on the
10th and seven pebbles to all of them starting from the smallest on the 11th, 12th and 13th of Dhul Hajj.

03323815832 343 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Other pillars are Jamarat ul Wusta middle one and Jamarat ul Sughra. Rami is a Wajib ritual of Hajj
but on 13th it is optional. The Holy Quran states, “And remember Allah during the appointed Days.
But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there
is no sin on him.” [2:203]
 After Rami pilgrims do sacrifice. It is Wajib only on those pilgrims who do Qiran or Tamattu. It is
done to pay thanks to Allah who gave the opportunity to perform Hajj and Umra in the same journey.
It must be done in the boundaries of Haram. If a person is unable to sacrifice, he can keep fasts for
ten days, three before Hajj and seven after the Hajj. The Holy Quran states, “Then if you are in safety
and whosoever performs the Umrah in the months of Hajj, before the Hajj, he must slaughter a
Hady such as he can afford, but if he cannot afford it, he should observe fasts three days during
the Hajj and seven days after his return, making ten days in all.” [2:196].Our intentions must be
pure in sacrifice and in all forms of worship, “Their meat will not reach Allah, nor will their blood,
but what reaches Him is piety from you.” [22:37]
 After sacrifice we cut the hair. There are two ways of cutting of Hair for men. They can shave their
hair which is known as Halaq. They can also get their hair cut short which is known as Qasr. Both
are mentioned in the following verse, “Certainly, you shall enter Al-Masjid-al-Haram; if Allah
wills, secure, (some) having your heads shaved, and some having your head hair cut short, having
no fear.” [48:27]. The Holy Prophet did Halaq and prayed three types for those who did Halaq and
fourth time he prayed for those who did Qasr. Women cut only a lock of their hair. By cutting hair a
person comes out of the restriction of Ihram. Shaving off one’s hair demonstrate one’s sincerity and
humility to Allah without caring for one’s physical appearance. Shaving or cutting of Hair is Wajib,
and in the case of omission this Wajib one has to give the dum.
 Tawaf e Ziyarat is an obligatory part of Hajj. Without this tawaf Hajj is incomplete it can be done
from the daybreak of 10th Dhul Hajj till the sunset of 12th Dhul Hajj. The method is same as discussed
earlier. It is done in the normal dressing. We have to the intention of Tawaf-e-Ziyarat.
 Sayi is done after tawaf e ziyarat if it was not done after Tawaf-e-Qudoom. The method and other
details of Sayi are mentioned above.
 Tawaf e Wada is wajib. It is done before the departure from Makkah, so it has no fixed date or time.
Method is same. Ihram is not required in it.
24. (b) In what way are the prophet Ibrahim and his family important the annual pilgrimage?
[4]
Answer: [N 2009/J 2008]
 First of all it was he who settled his son Ismail in Makkah. He left his wife Hajra and his infant son
Ismail in a deserted place when Ismail wept for thirst, Hazrat Hajra ran between Safa and Marwa in
the search of water. In the remembrance of this event we also run and do Sayi.

03323815832 344 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Hazrat Ismail rubbed his heels on the ground and Zamzam gushed out there. Pilgrims are encouraged
to drink it in large quantity as it has in it physical and spiritual benefits.
 When Ismail grew older Allah commanded Ibrahim in dream to slaughter Ismail. In the remembrance
of this sacrifice we also perform sacrifice in hajj.
 When Hazrat Ibrahim was going to slaughter his son Satan tried to misguide him but he rejected him
thrice. We do Rami in Mina on exactly on these three places where now the three symbolic pillars
are erected.
 Hazrat Ibrahim rebuilt Kaba with Hazrat Ismail. The Holy Quran states, “And remember when
Ibrahim and his Ismael were raising the foundations of the House, saying, ‘Our Lord! Accept this
service from us. Verily! You are the All-Hearer, the All-Knower.”[2:127]
 Hazrat Ibrahim stood on stone during the building of Ka’ba. It increased and decreased its height
according to the need of Ibrahim. Muslims offer two rakats near the station of Ibrahim after Tawaf.
The Holy Quran states, “And take you the Maqam of Ibrahim as a place of prayer.”
24. (b) How does the Hajj develop the sense of equality among Muslims? [4]
Answer: [J2013/2]
 Hajj is obligatory on every Muslim who can afford the journey regardless of his positions. Like even
a king or a president is not spared from this obligation.
 During Hajj everyone has to wear Ihram, the two white sheets. It also develops the sense of equality
among Muslims.
 All Muslims pray together behind one Imam which reminds them that they all belong to the same faith
and that faith teaches them equality of mankind in the eyes of Allah.
 All Muslims stand together in Salat without even knowing each other, regardless of their worldly
positions and possessions.
 They perform all rituals like tawaf and sayi together. There is no any special treatment for anyone.
25. (a) What acts do pilgrims perform on the 10th of Dhul Hijja and how does the rest of Muslim
community celebrate this day? [10]
Answer: [J 2015/21]
 The answer is given in Q23 (a) paragraph 4 and Q12 (a) paragraph 3.
25. (b) What in your opinion are Muslim reminding themselves of when they celebrate Eid-ul-Adha?
[4]
Answer: [J 2015/21]
 The animal sacrifice performed on Eid-ul-Adha is a symbolic gesture.
 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.
 They remind themselves that nothing is of greater importance than obeying the command of God.

03323815832 345 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 It teaches us that if we really want to get closer to Allah and to be successful in the next world we
need to be submissive like Hazrat Ibrahim.
 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.
26. (a) What beliefs and practices are involved in: [10]
i. Stoning the Jamarat
ii. Performing Sa’yi
iii. Assembling the Arafat.
Answer: [J2011]
Rami:
It really means to throw. It refers to throwing pebbles to the symbolic pillars of Satan. It is done in
remembrance of Hazrat Ibrahim, who rejected Satan when he was going to slaughter his son. Satan
tried to misguide him but he rejected him thrice. We do Rami in Mina on exactly on these three places
where now the three symbolic pillars are erected. There are three pillars known as Jamarat. We throw
seven pebbles one after the other on the biggest pillar (Jamarat-ul-Kubra) only on the 10th and seven
pebbles to all of them starting from the smallest on the 11th, 12th and 13th of Dhul Hajj. Other pillars
are Jamarat ul Wusta middle one and Jamarat ul Sughra. Rami is a Wajib ritual of Hajj but on 13 th it
is optional. The Holy Quran states, “And remember Allah during the appointed Days. But
whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no
sin on him.” [2:203]
Sayi:
After performing Tawaf pilgrims perform Sayi, Sayi literally means running. In the chapter of Hajj sayi
refers to running between the two hill, Safa and Marwa. It is wajib as the Holy Quran states, “Behold!
Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the season or
at other times should compass them round, it is no sin in them.” [2:158] it is done in the
remembrance of Hazrat Hajra who ran between the hills in the search of water.
First we come to mount Safa and do the intention of Sayi. Then we start walking towards Marwa. On
the way there are two green lights. We have to run between them. At Marwa, one round is complete.
In this manner we have to complete seven rounds.
Stay at Arafat:
After offering the Fajr prayer on 9th, pilgrims leave for the plain of Arafat. Stay in Arafat is the most
important part of Hajj. If a person fails to be there, his Hajj will be void and he will offer the Hajj
again. The Holy Prophet said, “Hajj is halting at Arafat.” The time of this stay is from midday of 9th
till the day break of 10th Dhul Hajj. Pilgrims reach there before midday and offer Zuhr and Asr prayers
together in the time of Zuhr. Imam delivers khutbah of Hajj in the mosque of Namrah. Allah reveals
his countless blessings on this day in this plain. The Holy Prophet said, “When the day of Arafah
comes Allah descends to the lowest heavens, and praise them to the angels, saying, Look at my

03323815832 346 | P a g e
 Cambridge Solutions
Islamiyat (2058)
servants who have come to me dishevelled, dirty and crying from every deep valley, I call you to
witness that I have forgiven them.
We should spend this time in reciting Talbiya, Istighfar and prayers. We leave the plain of Arafat
after sunset without offering the Maghrib prayers.
26. (b) Explain the main difference between Hajj and umrah. [4]
Answer: [J2011]
 Hajj is obligatory on those who can afford it but Umrah is Sunnah even if a person is wealthy.
 Hajj is performed in prescribed dates (8th-13th Dhulhaj) and Umra can be done any time in the year
except for the days of hajj.
 In Hajj there is stay in Monuments of Arafat and Muzdalifa but not in Umra.
 In Hajj, sacrifice is wajib but no sacrifice in Umra.
 In Hajj we do Rami but it is not done in Umra.
 Hajj is done in a number of days but Umra is done within a few hours.
 The reward of Hajj is much more than Umra as there is more effort in Hajj.
27. (a) ‘Pilgrimage to the House is a duty people owe to Allah, those who can afford the journey’ (Al
Imran 3:97)
i. For who is the annual hajj compulsory, and which Muslims are exempt from it?
ii. What things are forbidden to pilgrims while in the state of ihram? [10]
Answer: [N2014/22]
 Hajj is obligatory on a person who fulfils the following conditions:
 Muslim
 Adult
 Sane
 Healthy enough for performing Hajj
 Wealthy enough to bear the expenses of the journey.
 Availability of a peaceful journey.
 Availability of Mehram in the case of a woman.
 If a person fulfils all this conditions then Hajj will be obligatory. .
 Some people are exempted from this obligation.
 Non-Muslims
 Children
 Insane
 Who are not healthy enough to perform Hajj.
 Who are not wealthy enough to bear the expenses of Hajj
 If the route for Hajj is not safe or there are some restrictions from governments to travel there.
 If a woman doesn’t find any Mehram relative to join her in the journey.

03323815832 347 | P a g e
 Cambridge Solutions
Islamiyat (2058)
(ii)
 Ihram is an obligatory part of Hajj and Umrah.
 Ihram refers to the restrictions observed by a pilgrim during the process of pilgrimage.
 It is obligatory for men to wear unstitched clothes. So they wear two unsown sheets preferably white.
 They can’t cover their heads or wear the closed shoes.
 Women can’t touch any piece of cloth with faces constantly.
 They can’t use perfumes or perfumed items even.
 They can’t cut their hairs or nails.
 In case of violation of these restrictions they have to pay Dum i.e. sacrifice a goat in the premises of
Haram.
 During Ihram they must avoid quarrelling and foul language. They constantly recite Talbiyah i.e.
Labbayk.
 Ihram creates equality among the Muslims as everyone whether he is rich or poor, wears two simple
sheets of clothes.
 It also gives us the lesson of simplicity. In the state of Ihram we express that we have forgotten even
our own selves in the love of Allah.
27. (b) Some Muslims are exempt from performing the annual pilgrimage (hajj). Why do you think
this is so? [4]
Answer: [N2014/22]
 Non-Muslims are exempted as Hajj is a pillar of Islam so obviously a Muslim is supposed to perform
Hajj.
 Children are not mature enough to carry out the religious obligations, so they are not supposed to
perform Hajj. If they have done Hajj in their childhood, they need to perform it again after attaining
puberty.
 Insane people are exempted from performing religious obligations due to their disability.
 If a person is not healthy then it will be too difficult for him to perform Hajj as it is the most demanding
pillar of Islam in which we have to walk a lot and perform rituals in extremely crowded areas. A sick
person can’t manage it.
 If a person is poor so obviously it is impossible for him to perform hajj as a handsome amount of
money is required for it which a poor can’t afford.
 The Holy Quran states, “Allah burdens not a person beyond his scope.” [2:286]
28. (a) How do Muslim individuals and the Muslim community benefit from the annual pilgrimage?
[10]
Answer: [J 2014/22]
Paragraph 1:

03323815832 348 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 Hajj is one of the five pillars of Islam. It is the only pillar which involves all types of hardships. We
have to give the sacrifice of time, money and energy. That is why it is made obligatory only once in
the lifetime. It is obligatory on every Muslim, adult, sane and who have sufficient money to pay for
their return journey to Makkah.
 The Holy Quran states, “Pilgrimage there to be a duty man owe to Allah, those who can afford the
journey.”[3:97]
 The Holy Prophet laid stress on its importance. He said, “He, who is not prevented from performing
the pilgrimage by an obvious necessity, a tyrannical ruler, or a disease which confines him at
home, and dies without having performed the pilgrimage, may die if he wishes a Jew or Christian.”
 He also said, “One who performs Hajj for the sake of Allah and therein abstains from obscene act
and words, wickedness and sin, he returns so purified from sins as he was at the time when his
mother gave him birth.”
 About rewards the Holy Prophet said, “From one Umrah to another is an expiation for the sins that
came in between them, and Hajj Mabrur (an accepted Hajj) brings no less a reward than
Paradise.”
Paragraph 2:
 It is good for our physical health as we have to walk a lot during the process of Hajj.
 It makes us punctual in our religious duties as we spend usually forty days practicing all religious
duties.
 It also makes us patient as during Ihram we have to remain away from quarrelling and abusive
language.
 A person learns a lot about the Islamic world as he interacts with the Muslims of every corner of the
world.
 It teaches us to be organized and disciplined as all rituals are performed in prescribed time.
Paragraph 3:
 A person feels closeness to Allah as he witnesses His House and other historical places of Islam.
 We suffer hardships of journey for the pleasure of Allah which strengthens our relations with Allah.
 During Ihram we constantly recite Talbiyah, which is an expression of love and devotion.
 By going around the Holy Ka’ba we express that is the center of our beliefs and all actions of life. It
is also an expression of love towards Allah.
 We move from one place to other just to follow Allah’s commands to negate our intellect in front of
Him.
 By throwing pebbles towards Satan we express hatred towards Satan and promise to obey Allah like
Ibrahim.
 Sacrifice in also an expression of complete devotion and submission to God. “Verily, my Salat
(prayer), my sacrifice, my living and my dying are for Allah, the Lord of the God” [6:162]

03323815832 349 | P a g e
 Cambridge Solutions
Islamiyat (2058)
Paragraph 4:
 Hajj is a sign of Muslims unity as it the largest gathering of mankind in one place. Muslim assemble
around Ka’ba forgetting all of their divisions and sects.
 It teaches them brotherhood as they respect and help other pilgrims though they do not know them.
 They got an opportunity to discuss the problems of Islamic world and find out the solutions.
 They share their experiences and give good advice to others.
 People from all occupation come for the pilgrimage where they can discuss their economic problems.
28. (b) How does the Talbiyah sum up the relationship between the pilgrim and God? [4]
Answer: [J 2014/22]
 During Ihram we constantly recite Talbiyah as it is a sign of submission and devotion.
 In Talbiyah first we confirm our faith in Tawhid by declaring that there is no god but Allah. This is
first requirement for a start of true relationship with Allah. Shirk is poison for our relationship with
Allah so we negate it in Talbiyah.
 By saying ‘Labbayk’ repeatedly we show that we are always there to obey Allah and to serve Him to
earn in pleasure and nothing is more important than Him for us.
 In Talbiyah we also thank Allah for His countless bounties for us.
 We also adhere that Allah is the supreme authority, and no one can challenge Him.
 We feel very close to God when we go to Ka’ba reciting Talbiyah in Ihram. We must know the
meaning of Talbiyah for this spiritual experience.
29. (a) ‘And complete the hajj or Umrah in the service of God’ [2:196]. What observance does a
pilgrim complete in the performance of umrah and how is umrah different to Hajj? [10]
Answer: [J2016/22]
Paragraph 1:
 It will be about Ihram and intention.
Paragraph 2:
 It will be about Tawaf.
Paragraph 3:
 It will be about Sayi.
Paragraph 4:
 It will be about cutting of hair Details are given in Q24 (a)
Paragraph 5:
 It will be about differences between Hajj and Umrah as in Q24(b)
29. (b) Explain how the outward action performed during umra improve a pilgrim’s inner
spirituality. [4]
Answer: [J 2016/22]

03323815832 350 | P a g e
 Cambridge Solutions
Islamiyat (2058)
 The different observances of Umrah helps a pilgrim to develop their inner spirituality in a number of
ways.
 It could be said that upon donning the Ihram a pilgrim is reminded of the equality of all men before
God and this makes him/her feel humbled.
 The recitation of Talbiyah focuses the mind of pilgrims on the fact that they have come in response to
the call of their creator. That they are obedient to him and acknowledge that no one is worthy of
worship besides God.
 With the tawaf, each pilgrim is glorifying God, praising him, seeking forgiveness and acknowledging
his greatness and superiority.
 Just to look upon the Ka’ba is a spiritual experience of immense magnitude for every Muslim.
 The two rakah at the station of Ibrahim reminds him Ibrahim’s life and encourage to be obedient of
Allah like him.
 The say’i reminds him the sacrifice of Hajra for the pleasure of Allah and gives him spiritual boost.
 The shaving/cutting of hair at the end of the umrah improve the inner spirituality of pilgrim.

03323815832 351 | P a g e