Paper 1

Q2. (a) Write about the methods used to compile the Quran into a book after the death
of the Prophet (10)
The Quran gradually developed into book form through three distinct stages. First, it was
preserved during the Prophet's (SAW) life when a team of scribes noted down every
revelation on various objects, e.g. flat bones of camel, stone slabs, leather sheets and palm
leaves. The Quran, however, had not been compiled during the life of the Prophet (SAW).
Circumstances changed after his death when hundreds of memorizers of Quran were killed in
the battle of Yamama during Hazrat Abu Bakr's (RA) Caliphate. Hazrat Umar (RA), sensing a
danger, addressed Hazrat Abu Bakr (RA),
"I fear that there will be casualties among the readers of the Quran in different places and
many things of the Quran will be lost. I consider it proper that you should pass order for the
collection of the Quran."
Hazrat Abu Bakr (RA) replied,
"How shall I do something which the Messenger (SAW) of Allah did not do?"
Hazrat Umar (RA), however, was successful in persuading the Caliph and on the advice of
Hazrat Umar (RA), he decided to compile the Quran. Hazrat Abu Bakr (RA) asked Hazrat
Zayd bin Thabit, the most authentic scribe, to collect all Quranic verses. Realising the
tediousness of the task, Hazrat Zayd said,
"By God if you had put the task of taking away a certain mountain, it would not have been
heavier to me than what you have ordered me."
Finally, he too was convinced, and the Caliph appointed a team of highly talented scribes to
assist Hazrat Zayd in this noble task but Hazrat Umar (RA) contributed the greatest degree of
assistance. On this occasion Hazrat Abu Bakr (RA) instructed Hazrat Zayd and Hazrat Umar
(RA),
"Both of you sit on the gate of the Prophet's (SAW) Mosque and whoever brings any Quranic
verse alongwith two witnesses, get it written."
Accordingly, Hazrat Zayd used extremely cautious and careful techniques in compiling the
Quran. He used all the methods available and did not include any verse in his master copy of
the Quran unless he had received written and verbal testimonies proving its uninterrupted
succession. In addition, the verses that the Holy Prophet (SAW) had arranged to be written
under his own supervision were still preserved by the companions and Hazrat Zayd collected
them together to make the master copy. For this a public proclamation was made to the effect
that anyone possessing any number of written verses should bring to Hazrat Zayd. When a
written verse was brought to him, he would verify its authenticity by first testing its reliability
against his own memory, and secondly seeking Hazrat Umar's (RA) endorsement as the latter
himself was a Hafiz. Thirdly, to make it totally flawless, he would seek two trustworthy
witnesses who would testify to the fact that the particular verse had been written in the
presence of the Holy Prophet (SAW) and finally, the written verses were matched with the
collection that different companions had prepared for themselves.
Each Surah was written on separate folios and so the copy was composed of many folios. In
the terminology of the Quran studies this fair copy prepared by Hazrat Zayd is called the
Mushaf. The Mushaf had some distinctive features.
In this, the verses were arranged in accordance with the order identified by the Holy Prophet,,
but the Surahs were not so arranged as they were written separately and the purpose of
preparing this copy was to prepare an organized document with the collective approval of the
whole Ummah (an exercise of 'Ijma'). The Mushaf remained with Hazrat Abu Bak and after
his death, with Hazrat Umar je. After Hazrat Umar's martyrdom it went in the custody of
Hazrat Hafsah (mother of the faithful and the daughter of Umar) and thus became known as
'Mus'haf-i-Hafsah'.
As a result of large scale expansion of the Muslim Arab empire to remote non-Arab territories
a different scenario emerged that posed a different challenge to the third Caliph Hazrat
Uthman ju. The Arab Muslims were familiar with the multiple ways of recitation of the
Quran (Qir'at), The newly converted Muslims in such remote areas as Armenia and Central
Asia, however, did not know about this delicacy of the art of recitation of Quran. Therefore,
some companions noticed many of these Muslims disputing with each other over the way the
Quran should be recited. Followers of one way of recitation declared the followers of other
ways of recitation as wrong. The Caliph was reported about this (some sources say it was
Hazrat Huzaifa bin Yamaan while according to others it was Hazrat Anas bin Malik). Also,
some people had imperfect copies of the Quran. The Caliph realized the danger of disunity
among Muslims on the issue of recitation of the Quran believing that the Holy Book had been
revealed to unite the Muslims. The Caliph immediately ordered to make copies of the
Mushaf-e-Hafsa and appointed Hazrat Zaid bin Thabit i, Hazrat Abdullah bin Zubayr, Hazrat
Said and Hazrat Abd Rehman bin Haritha. About five copies of the Mushaf-e-Hafsa were
made and in all these, Surahs were arranged in the order of recitation as we have them today.
These copies were sent to various provinces of the Muslim empire with the reciters of the
Quran who read out the Holy Book in various mosques to unify the Ummah/ Muslim
community on a standard way of recitation. No vowel / punctuation marks were put on the
verses (because many non-Arab Muslims had placed such marks to suit only their way of
recitation). On the order of the Caliph all the variants were burned.
Q2. (a) First revelation came to the Prophet Muhammad in 610. Describe his experience
of this event. (10)
References:
 “Read in the name of your Lord Who created. Created man out of a clot of congealed
blood. Read and your Lord is Most Beautiful. He Who taught the use of the pen.
Taught that which he knew not” (Surah al-Alaq)
 “Ramadhan is the month in which was sent down the Quran”
 “O Muhammad, you are the apostle of God and I am Jibrael”
Accordingly, as he approached 40, the Prophet began to isolate himself from the social life of
Makkah. He would spend long time in the cave of Hira, in the mount of light, meditating
about his relationship with God. It was during such meditations that Jibrael appeared before
him in a night of Ramadan. He commanded him to read/recite. The Holy Prophet replied that
he could not read. Jibrael pressed him so hard that he could not bear it. This happened twice,
and on his third command, the Prophet replied, "What shall I read?" Jibrael squeezed him for
the third time, and recited,
"Read in the name of your Lord Who created. Created man out of a clot of congealed blood.
Read and your Lord is Most Bountiful. He Who taught the use of the pen. Taught that which
he knew not." (al-'Alaq, 96:1-5)
This was the first ever revelation sent down on the Holy Prophet. the Quran endorses that this
was during the month of Ramadan as stated in this verse,
"Ramadan is the month in which was sent down the Quran" (al-Baqarah 2:185).
It further confirms that it happened in one of the nights of this holy month,
"We have indeed revealed this in the Night of Power" (al-Qadr, 97:1).
The Prophet recovered from this shocking experience and felt as though the words of the
revelation were forever printed on his mind. He made his way to his home and heard a voice
from the heavens. According to a tradition reported by Abdullah bin Zubayr, the Prophet
narrated,
"When I was midway on the mountain, I heard a voice from heaven saying, "O Muhammad!
You are the apostle of God and I am Gabriel / Jibrael." I raised my head towards heaven to
see who was speaking. I saw Jabriel in the form of a man with his feet astride the horizon and
his wings spread to the extent of my sight. I stood gazing at him moving neither forward nor
backward; then I began to turn my face away from him, but towards whatever region of the
sky I looked, I saw him as before." (al-Tabari and Ibn Hisham) finally reached home and,
after narrating the whole The Prophet experience, he said to his wife, Hazrat Khadija "I fear
something may happen to me." Hazrat Khadija replied, "Never! By God, God will never
disgrace you.
You keep good relations with your kith and kin, help the poor and the destitute, serve your
guests generously and assist the deserving calamity-afflicted ones." The Prophet asked her to
cover him. She quickly drew a cloak on him, and he fell asleep. After some days, she took
him to her scholarly cousin Waragah bin Naufil. The Prophet told him the details of what had
happened to him. Waraqah interpreted his experience by saying, "This is Namus/Jibrael that
God sent to Musa

Q2. (a) Write an account of how the four sources of Islamic Law are used together. (10)

Q3. (a)
Q5. (a) Write about the lives of Abu Bakr, Hazrat Umar, Hazrat Uthman, and Hazrat Ali
Abu Bakr:
Hazrat Umar:
Hazrat Umar (RA) belonged to the Banu 'Adi branch of the Quraysh. He was a powerful man
known for his physical strength, wealth, and poetic taste. Initially, he was opposed to Islam. It
is reported that the Prophet (SAW) had prayed to God for the conversion of either 'Amr bin
Hisham (Abu Jahl) or Umar bin al-Khattab (RA). God granted his prayer as Umar (RA)
embraced Islam in a dramatic way. One day he left his home with a plan to kill the Prophet
(SAW), but on his way, was told by Nua'im bin Abdullah about the conversion of his sister
Fatima and her husband Hazrat Saeed by Zayd, 'Umar (RA) rushed to Fatima's home, and
there he heard Khabab bin Aratt reciting Surah 20 (Taha). He stormed the house and beat
Fatimah very harshly. Then his heart softened, and he asked for the sheets of the Quran. He
washed his hands, and read the Quranic verses written on a sheet. They had a miraculous
impact on his heart, and he changed his mind.
Hazrat Khabab, who was hiding in a small room, came out and told Umar (RA) about the
Prophet's (SAW) call. Umar (RA) approached the Prophet (SAW) at the house of al-Argam
and submitted to Islam. He is believed to be the last person to embrace Islam at this house.
His conversion raised the morale of the Muslims as he declared his conversion to the
Quraysh. Muslims, therefore, began to offer prayer openly after his conversion. The Prophet
(SAW) gave him the title "al-Farug" (the one who makes a distinction between the truth and
falsehood). Hazrat Umar (RA) showed his courage again by migrating to Madinah openly. In
Madinah, he participated in all the battles. He gave his widowed daughter Hafsa (RA), in
marriage to the Prophet (SAW). In the battle of Uhud, he was part of the human shield made
by the close Companions around the Prophet (SAW). He participated in the digging of the
ditch in 5AH/ 627 AD in the battle of Khandak. He was unhappy over the terms of the treaty
of Hudaibiya as he thought they did not favour the Muslims. He was, however, calmed down
by Hazrat Abu Bakr (RA) and later, by the Prophet (SAW) who recited the revelation he had
just received,
"We indeed granted you a clear victory" (48:1, al-Fat'h)
He donated half his wealth for the Tabuk expedition. The Prophet (SAW) admired Hazrat
Umar (RA) on many occasions. For example a Hadith of "Jam'i Tirmidhi" says,
"The sun has not risen on a better man than Umar (RA)".
Hazrat Umar (RA), like several other Muslims, found it hard to believe in the death of the
Prophet (SAW) but when Hazrat Abu Bakr (RA) recited 3:144, he had to accept the reality.
Hazrat Uthman:
Hazrat Ali:
Q.5 (a) Write an account for Hazrat Aisha and Hazrat Khadija. (10)
Hazrat Aisha:
Hazrat Aisha, daughter of Hazrat Abu Bakr, was married to the Prophet at a very young age.
She was the only virgin wife of the Prophet, getting married when she was hardly 10 years
old. However, their marital relations were established only after she had attained puberty in
Madinah. In 2 AH / 624 AD, she began to live in the Prophet's house, where he would
sometimes keep her company while she was playing with her toys. Hazrat 'Aisha had a good
influence on the Prophet who had been sad after the loss of his most favorite wife, Hazrat
Khadija o. Eventually, Hazrat 'Aisha began to surpass the other wives in terms of closeness to
the Prophet we as well as her unusual scholarly skills. According to traditions, the second
wife of the Prophet, Hazrat Sawda bint Zama'a, had sacrificed her share of time for Hazrat
'Aisha after the Prophet began to divide time equally for his wives. This shows that she was
the most favorite wife of the Prophet after Hazrat Khadijah . However, she sometimes felt
uncomfortable when the Prophet recalled his love for his first wife. Once she asked the
Prophet as to why he mentioned Hazrat Khadijah so much when God had given him even
better wives. The Prophet replied,
"God has never given me a wife better than Khadijah."
Similarly, once the Prophet, spent a bit longer time with Hazrat Zainab bint Jahsh who had
prepared a special meal for the Prophet. When the Prophet returned to her, she along with
some other wives, complained to the Prophet wits of the smell of honey from his mouth. The
Prophet stopped eating honey till he received the revelation,
"O Prophet! Why do you prohibit yourself from what God has made lawful to you seeking to
please to your wives?" (66:1, al-Tahrin)
These events show her unusual attachment to the Prophet. Hazrat 'Aisha use was horrified by
the leader of the hypocrites, Abdullah bin Ubbay. Once she was with the Prophet on an
expedition and got lost when she was busy in search of her lost necklace. She was
accompanied to Madinah by a handsome young man who had accidentally spotted her while
she sat with a worried look in the desert. The incident was overstated by Abdullah bin Ubbay
who sowed seeds of doubts in the Prophet's mind. However, there was no evidence against
Hazrat 'Aisha's behaviour. Finally, divine intervention resolved the issue in her favor when
the Prophet received verses related to slander / libel (false accusation of adultery against an
innocent woman) of Sura 24 (al-Nur),
"Those who brought forward the lie are a body (hypocrites) among yourselves think it not to
be an evil to you; on the contrary it is good for you. To every man among them (will come
punishment) of the sin that he earned, and to him who took on himself the lead among them,
will be a chastisement grievous." (24:11-12, al-Nur).
These verses defend the innocence of Hazrat 'Aisha’ and criticize the practice of levelling
false accusations. According to various historians, some other Quranic verses are also
associated with Hazrat 'Aisha They include the verse about Tayammum or dry ablution that
says:
"And if you find no water, then take for yourselves clean sand, and with it rub your face and
hands." (4:43, al-Nisa).
Similarly, instructions regarding the start of menstruation during the Hajj rituals are also
linked with Hazrat 'Aisha. Hazrat 'Aisha, having a very sharp memory and a keen interest in
learning, learned a great deal of teachings from the Prophet. She reported 2,210 traditions and
is, therefore, counted among the Mukaththirun (reporters of several hundred traditions). She
also
bore hardships of hunger along with other wives of the Prophet as he lived a life of strictness
and sacrifice for others. During the last days of his life, the Prophet took permission of other
wives, and shifted to Hazrat 'Aisha's apartment and finally, breathed his last in her arms.
Aisha was just eighteen when she became a widow.
Hazrat Khadija:

Paper 2
Q3. Important event of Abu Bakr caliph
Abu Bakr ruled as the first caliph 632 to 634 AD. His brief rule was marked by many challenges but
he capably overcame all these. He defeated the revolting tribes in various parts of Arabia. These tribes
had stopped paying the Zakat soon after the death of the Prophet:
Hazrat Abu Bakr also faced the trouble of the false prophets. Aswad al-Ansi of Yemen and Musailma
the liar from Banu Hanifa in Central Arabia had proclaimed themselves as prophets during the last
days of the Holy Prophet. Aswad was killed by a new Iraqi convert, Feroz. His followers were dealt
with by Abu Bakr. Two other false prophets were Tulayha from Banu Asad and Sajja, a Christian
woman from the Taghlib tribe. Abu Bakr launched a series of campaigns against the rebel tribes and
the false prophets. These campaigns are called the Ridda wars. First, he sent armies towards north
(Dumat al Jandal), south (Yemen & Hadra maut) and east (Bahrain & Oman). All the rebel tribes were
crushed. Among the false prophets, Tulayha was defeated by Khalid bin Walid in the battle of
Buzakha in Sept 632. He embraced Islam. Sajja joined Musailma for some time but later she
embraced Islam. Musailma was killed in the fierce battle of yamama by Khalid's army. These victories
greatly strengthened the position of the caliph. The Holy Quran was also compiled during Abu Bakr's
caliphate by Zayd bin Thabit and his assistants. his followers in Yemen. This way the wars of
Riddah/the apostasy movement came to an end. About 700 memorizers of the Quran were killed in the
battle of Yamama. Hazrat Umar e with great difficulty, persuaded the Caliph to compile the Holy
Quran who appointed a team of scribes under Hazrat Zayd bin Thabit je to accomplish the holy
mission. Hazrat Zayd e used a fool-proof methodology to collect and verify each and every verse of
every single Surah and finally the Quran was compiled in the form of a Mus'haf. In this, all Surahs
were written on separate sheets and put together without the order of recitation. also began to expand
the Muslim empire. The Persian emperor Finally, Hazrat Abu Bakr Pervez Khusrau had torn apart the
letter of invitation to Islam sent by the Prophet in 7 AH. Persians also supported the rebel tribes
against Madinah. Hazrat Abu Bakr sent Hazrat Khalid ji to Chaldaea or lower Iraq to Punish the
Persians. Hazrat Khalid and a local Persian convert al-Muthanna, defeated Persians in the battles of
the Chains, Ubulla, Mazar, Walaja and Ullais. They countered the kingdom of Hira was conquered
peacefully. Later, Hazrat Khalid i captured Firaz, al-Anbar, Ain al Tamr and Dumat-ul-Jandal. Hazrat
Khalid e was sent to Syria where with the help of other four commanders he gained first major victory
against Romans in the Battle of Ajnadayn in 634 AD.

Q3. Martyrdom of Caliph Uthman

Hazrat Uthman (RA) faced serious opposition by several rebels due to many reasons. He was accused
of appointing his kinsmen on key posts. His lenience towards his governors, and his failure to take
action against the governor of Egypt made matters worse. In 656 AD, three groups of armed rebels
left Kufa, Basra and Fustat for Madinah on the pretext of pilgrimage to Makkah. They sent
delegations to the three most respected advisers of the Caliph, Hazrat Ali (RA), Talha (RA) and
Zubayr (RA). They held talks with him with Hazrat Ali (RA) acting as an intermediary. As the
deadlock prolonged, Hazrat Ali (RA) advised the Caliph to remove the most unpopular governor of
Egypt Abdullah bin Abi Sarah. This, in Hazrat Ali's (RA) opinion, might satisfy the rebels and reduce
the problems of the Caliph. The Caliph reluctantly agreed and the rebels returned to their cities. Three
days into their march to Fustat, the rebels captured a slave of the Caliph who was carrying a letter to
the Egyptian governor. The letter, with a fresh seal of the Caliph's office, contained orders for the
governor to kill the rebels on their arrival in Egypt. Feeling furious, the rebels turned back to
Madinah, and soon were joined by those from Kufa and Basra. In the presence of Hazrat Ali (RA), the
Caliph denied any knowledge of the letter though he admitted the ownership of the slave who carried
the letter. The Caliph promised to address their grievances but it was too late. Hazrat Ali (RA), Talha
(RA) and Zubayr (RA) sent their sons to guard the Caliph's house. The rebels received the news of an
elite force sent by Mu'awiyah that was around 120 km from Madinah, and decided to act quickly.
They besieged the house of the Caliph and attacked Hassan bin Ali (RA) and Muhammad bin Talha
bravely defended. Marwan's troops also tried to save the Caliph but failed, and Marwan was wounded.
Hazrat Uthman (RA) asked all to leave him alone as he was the sole target of the rebels. Finally, the
rebels, led by Muhammad bin Abu Bakr, approached the Caliph when the Azan for Friday prayer was
being proclaimed. They attacked him with a sword and blood from his forehead fell on verse 137 of
Surah al-Bagarah he was reciting. His wife Naila lost two of her fingers while she threw herself on the
Caliph to save him. Several hours after the martyrdom of Hazrat Uthman (RA), there was chaos,
uncertainty and fear in Madinah. He was buried rather secretly in the late hours of the night. The
rebels were divided in their choice of the caliph. The rebels from Kufa wanted Hazrat Zubayr (RA)
while those from Basra were in favour of Hazrat Talha (RA) to be the caliph. The Egyptians, being the
most powerful of all groups, wanted Hazrat Ali (RA) to be the next caliph. For the Muhajirin and
Ansar as well as a majority of the rebels, Hazrat Ali (RA) was the best and the only choice for the seat
of the caliphate. In general, the decision of the Muhajirin and Ansar was always respected. So, Hazrat
Ali (RA) was elected democratically by the consent of almost all the Muslims. His oath taking
ceremony was held in the Prophet's (SAW) Mosque. Hazrat Talha (RA) and Hazrat Zubayr (RA) also
performed Bai'yat. However, it is to be noted that some of the prominent Companions did not perform
Baiyat on his hand though they promised to stay neutral. Some thought that he was a reluctant
arbitrator between Hazrat Uthman (RA) and the leam of rebels. In fact, Hazrat Ali (RA) had sincerely
tried to save Hazrat Uthman (RA) by appointing his sons Hazrat Hassan (RA) and Hazrat Hussain
(RA) to stand guard at the house of the Caliph.
Q3. Election and expedition to Syria
The Prophet (SAW) died without nominating his successor, but several Companions including Hazrat
Umar (RA) were not ready to accept this. Hazrat Abu Bakr (RA) had declared the death of the Prophet
(SAW) by saying, "Whoever worshipped Muhammad (SAW) let him know he is no more alive, and
those who worship God, should know that He is immortal." Then he recited this verse,
"And Muhammad (SAW) is only a messenger; there were messengers before him; so if he dies or is
slain, will you turn back on your heels?" (3:144, Al-e-Imran)
This address convinced all about the Prophet's (SAW) departure from this world. All the Companions
knew they needed a successor / Khalifa to continue his mission. Hazrat Ali (RA) and Hazrat Abbas
(RA) were making preparations for the funeral rites of the Prophet (SAW) when the Ansar decided to
choose a caliph from among themselves. They, therefore, gathered at the Thaqifa Bani Saida, the
extended exterior of Hazrat Sa'd bin 'Ubadah's house. They consulted each other and decided that
since the Prophet (SAW) was no more alive, it was their right to elect his successor as they had
accommodated the Muhjireen. They nominated Hazrat Sa'd bin 'Ubadah, of Khazraj tribe as the
caliph. Hazrat Umar (RA), hearing this, called Hazrat Abu Bakr (RA) at the Prophet's (SAW) house
and told him the whole scenario. Both left for the Thaqeefa, and were joined by Hazrat Abu Ubaidah
bin al-Jarrah on the way. They reached the Thaqeefa Bani Sa'ida and began to persuade the Ansar to
change their decision. The Ansar stuck to their decision of having an Ansari caliph. Hazrat Khabbab
bin al-Munzir, an Ansari, suggested to have two Amirs/chiefs, each one from the Muhajireen and
Ansar. Hazrar Umar (RA) objected to this idea as it would lead to conflicts. Then Hazrat Abu Bakr
(RA) said," O Ansar! I do acknowledge your qualities and services to Islam, but it's a fact that the
Arabs will not accept any non-Quraishite caliph due the privileged status they had held for centuries.
"Hazrat Abu Ubaidah, endorsing Hazrat Abu Bak's (RA) views addressed the Ansar," O Ansar! You
were the first to uphold Islam; do not be the first to sow the seeds of dissension in it. You have senior
Companions like Umar (RA) and Abu Bakr (RA). You may choose either of them". The Ansar
realised the wisdom of Hazrat Abu Bak's (RA) argument, and withdrew their claim. Hazrat Umar
(RA) held Hazrat Abu Bakr's (RA) hand and declared his Bai'yat. Soon the Ansar followed Hazrat
Umar (RA) and acknowledged Hazrat Abu Bakr (RA) as the caliph. The next day, Hazrat Abu Bakr's
(RA) caliphate was formally announced in the Prophet's (SAW) Mosque. He addressed all from the
pulpit, "O People! I have been appointed as Amir/Trustee on you though I don't think I am better than
you. If I am right, obey me. If I am misguided set me right." Hazrat Ali (RA), with some of his
supporters, stayed back at his home but later he too is reported to have accepted Hazrat Abu Bakr
(RA) in a private meeting.
The Prophet (SAW), during the last days of his life, had dispatched an army under Hazrat Usama bin
Zayd to deal with the Roman forces in Balga, Syria. Its primary aim was to avenge the defeat of
Muslims in the battle of Mutah. This army had hardly covered some distance when it received the
news of the Prophet's (SAW) demise. Therefore, it immediately came back to Madinah. All the senior
companions advised the Caliph to delay the dispatch of the army or at least to send it under the
command of some experienced leaders. They drew his attention towards the reports of some rebel
tribes around Madinah for which it was important to station the main army in the city. Hazrat Abu
Bakr (RA), being a staunch follower of the Prophet (SAW), rejected all these suggestions. He said,
"Who was he to revoke a decision that the Prophet (SAW) had taken in his lifetime." He dispatched
the Muslim army of 3000 troops under Hazrat Usama bin Zayd three weeks after the death of the
Prophet (SAW). This army successfully raided Balga, and paved the way for the subsequent Muslim
conquests of Syria and neighbouring Roman territories.

Fasle Prophets
Hazrat Abu Bakr faced some serious challenges after becoming the Caliph. Many tribes rebelled by
refusing to pay Zakat. At the same time, some people claimed themselves to be prophetic messengers.
They had viewed the Holy Prophet from a purely worldly angle and planned to attract the newly
converted Muslims by demonstrating magical powers, crafting verses in a poetic diction, and
introducing a religion with minimum restrictions.
Tulayha bin Khuwalid was from the Banu Asad tribe, in the Najd, east of Madinah. He was quite rich
and a renowned warrior. He embraced Islam in 630, but soon rebelled and claimed prophethood. He
managed to raise a huge number of followers, and became a threat to Islam in a short period of time.
He was defeated by Hazrat Khalid bin Walid i in the Battle of Buzakha, and he fled towards Ghamra
where he was again defeated with his remaining troops, by Hazrat Khalid 2. Finally, he escaped to
Syria, and a little later embraced Islam. He joined the Muslim army during the Caliphate of Hazrat
Umar j. His deputy 'Uyaynah bin Hisn, chief of the Banu Ghatafan, was captured with his 30 troops
and sent to Madinah.
Musailma bin Habib, popularly known as Musailma the Liar, belonged to the tribe of Banu Hanifa in
Yamama, Central Arabia. Being a wealthy and influential man, he claimed prophethood during the life
of the Prophet g. He visited the Prophet g in 10 AH, and wrote a letter to the Prophet f offering him to
divide Arabia between the to.The Prophet declared him a l iar, and said,
"All land belongs to God who blesses those that He wills."
Soon after the Prophet's death, he had raised around 40,000 followers. He manipulated the teachings
of Islam by reducing the number of daily prayers to three and abolishing the restriction of facing the
Qibla. Hazrat Abu Bak He first sons alThe bin Abu Jahl and Shurahbil bin Hasana against him but
they were not successful. The Caliph then sent Hazrat Khalid jes in April 633 AD with an army of
13,00.

Q4. Belief in last day

Belief in the Hereafter is one of the Articles of Faith and integral part of the Muslim belief. According
to Muslim belief it is a new phase of existence after physical death. Our souls go in a state or place
that is called Barzakh (23:100) till the Day of Judgment. Allah says,
"It is He who originates creation, then brings it back again and this (the latter) is easier for Him."
People will be held accountable in the graves at the hands of two angels, Munkar and Nakeer. Allah
declares that those who do not believe in the life after death are perverted. According to Quran,
"Those who disbelieve say: The Hour will never come unto us... will be a painful doom for wrath."
(34:3-5)
On the Day of Judgement, the angel Israfil will blow a trumpet three times.
First trumpet will cause all life forms to perish. Second trumpet will herald the destruction of the
universe. Third trumpet will sound and the angel Israfil will die. The Quran, in this respect, says,
"And when the Trumpet is blown there will be no kinship among them that day, nor will they ask of
one another." (23:101-102)
The onset of the Day of Judgement is delineated in different Surahs of the Holy Quran. For example
Surah AI-Zilzal and AI-Qariah state
"Then he whose scales (of good deeds) will be found heavier, will live a life of rejoice and he whose
scales (of good deeds) will be found lighter, will be driven to Haaviah (bottomless pit)"
At another place, Allah says in the Holy Qur'an:
"When the earth is shaken to her utmost convulsion. And the earth throws up whatever it contains."
(Surah al-Zilzal).
In Surah Fussilat Allah says,
"And of His Signs is that you see the earth humble, then, when we send down water upon it, it quivers
and swells. Surely He who quickens it is He who quickens the dead; surely He is powerful over
everything." (Fussilat:39)
Depending on the ratio between good and bad deeds, there will be eternal awards. In Surah
alMuminun Allah says,
"Those whose scales are heavy (with good deeds) will be successful and those whose scales are light
(lacking sufficient good deeds), will lose their souls eternally to Hell." (Surah alMu'minun 23: 102-
103)
Allah will prove His justice by showing the record of one's actions in the world to justify His decision
(though He needs not in His capacity of being Master of all the worlds) as it mentioned in the Quran,
"Tery person is held responsibleroy his for her) deeds. Opthe day of the rection ordered): Read your
own record; It is sufficient that you judge yourself today."
(Surah Bani Israel 17: 13-14)
Thus, Divine justice and its outcome will be absolutely flawless.

Q5. Describe Zakat

Zakat is one of the five pillars of Islam, and it was made an obligatory ritual in 2 AH. At many places
in the Quran it is mentioned together with Salat/regular prayer in these words,
"And establish regular prayer and pay the charity tax." (2:143, al-Bagarah)
The word 'Zakat/Zakah' literally means "purifying", and in Islamic legal thinking it means purifying
one's wealth by giving a specified portion to the poor Muslims. This in turn, purifies the heart of a
believer from the greed for wealth. The Quran in this regard says,
"Take charity from their assets/property in order to purify and sanctify them." (9:103, al-Tawbah).
The wisdom behind this charity tax is to develop a sense of sympathy for the needy people in a
Muslim community because God does not need or receive such money as He is free from all wants
and needs. Instead, through such obligations He tests His servants by asking them to spend in His
way. Moreover, He guarantees huge rewards for such acts of worships as promised in the Quran,
"The parable of those who spend their substance in the way of God is that of a grain of corn; it grows
seven ears, and each ear has a hundred grains" (2:261, al-Bagarah).
This charity tax is paid to the poor by those rich Muslims who are "Saheb-e-Nisab". This means those
Muslims who remain in possession of that much wealth (Nisab) that requires them to pay Zakat.
Muslim legal experts have calculated it as 2.5% of a Muslim's wealth if 7.5 tolas gold or 52.5 Tolas
silver or an equivalent amount of cash remains with them at the end of one fiscal year. This
percentage was worked out in the light of this Hadith,
"No Zakat is due on property amounting to less than five Ugiyas (640 grams) of silver, or less than
five camels, or less than five Wasq (180 kg/ 80 Sa's of dates or barley grains) "(Sahihs of Bukhari and
Muslim on the authority of Hazrat Abu Sa'id).
Accordingly, Zakat will be levied at the rate of 2.5% from the specified Nisab in terms of gold, silver,
cash, regular income from business or any exploitable assets that regularly add to one's income. Zakat
is also to be paid at the rate of 20% or 1/5th of the income from mines. This is called Khums (one
fifth). Khums of the income from the mines is calculated based on this Hadith,
'On treasures extracted from the earth, one fifth is due as Zakat."
Similarly, Zakat is to be paid on livestock possessions, too. One goat or sheep on every
5-9 camels; 2 goats/Sheep on 10-14 camels; 3 goats/sheep on 15-19 camels. For bulls/ cows this
Nisab is followed: one calf of 1 year or older on 30-39 bulls/cows; a 2 years old calf on 40-59
bulls/cows and so on.
For cattle the following rate of Zakat will follow: a 1-year-old goat for every 40-120 goats; 2 ewes for
121-200 goats; for any number above 200 goats, one more ewe is to be given in Zakat for every
additional 100.
Finally, Zakat is also to be paid for agricultural produce. For non-irrigated/naturally irrigated land
holdings, 1/10th of the produce is to be given as Zakat. For irrigated holdings 1/20th of the produce is
to be given in Zakat. The purpose of this difference is to encourage the owners of non-irrigated land to
develop means of irrigation and to increase their agricultural output. Quran enlists those Muslims who
can receive.
Zakat, however, cannot be given to non-Muslims, one's parents and children and the descendants of
the Prophet. The Prophet had categorically declared, by addressing.
his grandson Hazrat Hassan bin Ali, who once had taken a date from a charity,
"Don't you know that we do not eat a thing which is given in charity."
However, if such a person needs help, Muslims may give some Hiba/gift without the intention of
Zakat. Zakat should be paid in a way that the recipient should possess to fulfill his/her needs.
Therefore, it cannot be paid for any funeral expenses or any public welfare project such as a mosque
or school (though scholarly opinions split on it).

Q5. Describe Sawm

Sawm (fasting) is the fourth pillar of Islam. It was made obligatory in the 2nd year of Hijra by the
Quranic injunction,
"O, you who believe! Fasting is prescribed to you as it was prescribed to those before you, so that you
may (learn) self-restraint". (2:183, al-Baqarah)
Sawm literally means to abstain, or practice self-restraint. In Islamic terminology, it means to spend
the day without food, drink, sexual intercourse and smoking. It is observed in the month of It is
observed in the month of Ramadan by all healthy grown-up Muslims in accordance with the Quranic
injunction,
"So whoever of you lives to see (this month of Ramadan) should fast throughout it..." (2:185, al-
Bagarah).
The Quran further guides about the duration of fasting in this verse,
.eat and drink until you can discern the white streak of dawn from the blackness of night; and then
continue fasting until nightfall." (2:187, al-Baqarah).
A Muslim intending to keep the fast wakes up before the Fajr prayer to take some meal, called Sehri
as the whole day is to be spent without any food or water. The holy prophet highlighted the
importance of taking Sehri in these words,
"Take Sehr as there is a blessing in it".
In another Hadith he-said that the Ummah would be secure from trials as long as they continue eating
until the last permissible moment. Then the intention for keeping the fast is proclaimed, "I intend to
keep tomorrow's fast of Ramadan". With this the fast begins as no food, drink or sexual intercourse is
permitted till sunset. This Hadith refers to some of the restrictions to be observed during the fast,
"If one of you is fasting, he should avoid sexual relation with his wife, and quarrelling, and if
somebody should fight or quarrel with him, he should say, 'I am fasting."
During the fast, all obligatory acts including the daily prayers are offered as per routine without
expecting any concession. The fasting Muslims try to be polite, caring and kind towards fellow
Muslims to follow the spirit of the ritual of fasting. They should avoid all indecencies and Makruh or
undesirable acts such as vain talk, showing anger, watching immoral movies, and using foul language.
A Hadith of the Prophet in-structs the fasting Muslims in this regard,
"Whoever does not give up forged speech and evil actions, God is not in need of his leaving his food
and drink".
Genuine believers, therefore, try to avail the blessings of the holy month by reciting Quran, offering
Nafl prayers including the Tarawih prayer with the routine Isha prayer.
Usually Muslims prefer to pay Zakat in Ramadan and they also give additional charity to the poor.
Reward for all such noble deeds is multiplied during Ramadan. When the sun sets, the fast is broken
by reciting the prescribed invocation,
"O God! I fasted for You, believe in You, trust in You, and broke my fast with Your bounty
(sustenance)".
The act of breaking the fast is called Iftar, and the best Iftar meal is dates or water as instructed by the
Prophet,
"If one of you is fasting, he should break his fast with dates; if dates are not available, then with
water."
After the 'Isha prayer, a special Nafl prayer called Tarawih, is offered usually in con-gregation. It
comprises eight or twenty Rak'at. Travelers, sick, old, and too weak Muslims are exempt from fasting.
Similarly, expectant, nursing, and menstruating women are also excused from this obligation.

Q2. Account of Sahih, husn and weak ahadiths

Hadiths are divided into various categories mainly on the basis of the degree of genuineness.
Accordingly, a Sahih Hadith is that which fulfills all requirements of Matn (text) and Sanad/Isnad
(chain of transmitters of Hadith). In a Sahih Hadith, Matn conforms to the Quran, other Ahadith of the
Prophet, and status and grace of the Prophet. It is easily understandable, appeals to common sense and
wisdom, and does not mention anything that violates the laws of Nature. There is not even a slight
defect in the memory or conduct of any of its reporters who fulfill all strict conditions of qualifying
example, to be reliable reporters of Hadith, thus making a flawless Sanad/Isnad. For
"Modesty produces nothing but good" and "Purity is part of faith".
Next in terms of reliability is the Hasan Hadith. It is as sound as a Sahih Hadith except for a minor
defect in the memory of one of the reporters. One of the reporters may have been too young or may
have told a lie for a minor matter. This minor defect keeps it from being a Sahih Hadith. For example,
Imam Malik, Abu Dawood and al-Tirmidi reported through this Isnad: 'Amr bin Shoaib reported from
his father who reported from his father (Amr's grandfather), who reported from the Messenger of
God, who said,
"A single rider is a devil, two riders are two devils, but three makes a travelling party".
Al-Tirmidy declares it a Hasan Hadith because of its Isnad as it includes grandfather, father and
grandson as reporters. A Da'eef (weak) Hadith is the one that fails to reach the status of Hasan.
Usually, there is a serious defect in the memory or conduct of one or more of its reporters. For
example, one of the reporters might be a liar or might not have met his senior reporter from whom he
claimed to have reported the Hadith. Similarly such a reporter might have made many mistakes or
opposed the reliable narrators or have been involved in religious innovations. Some of such reporters
include Abdullah bin Lahiah (a famous judge from Egypt), Abd Rahman bin Zayd bin Aslam and
Abuu Bakr bin Abi Maryam al-Himsi. These are neither exceptionally good reporters nor totally
abandoned by major traditionists/Muhaddaththin. A Daeef Hadith with a weakness in Isnad is called
"Da'eef al Isnad" (weak in Jonad Hadth Sim ay, a Dareef al-Mata" (weak in Mist ard is this Some
serious defect in its Matn or text. A good example in this regard is this Hadith,
"Acquire knowledge even though you have to go to China".
There is no evidence of unusual scholarly skills of the people of China in those days but due to the
lesson of importance knowledge it remains an acceptable Hadith. Muhadditheen have detected a
number of chains/snad that have been proven as weak. For example,
There is no evidence of unusual scholarly skills of the people of China in those days but due to the
lesson of importance knowledge it remains an acceptable Hadith. Muhadditheen have detected a
number of chains/Isnad that have been proven as weak. For example,
"Ibrahim bin 'Amr bin Bakr reported from his father who reported from Abd Aziz bin Abi Rawad who
reported from Naf' who reported from Ibn Umar..." In this chain both Ibrahim and his father are not
acceptable as both are accused of fabricating Hadith. Another example is:
Narrated Abdullah from his father who reported from Yezid bin Haroon, from Hujjaj, from 'Amr bin
Shoaib, from his father, and he from his father that the Prophet made Abul 'As pay a new dower
(Mahr) and performed a new Nikah for him with his (Prophet's) daughter Zainab. This is
a Da'eef Hadith because Hujjaj was not a student of Amr bin Shoaib; also, the Prophet had validated
the previous Nikah according to a Sahih Hadith. Thus it is Da'eef both in Matn and Isnad, and so,
unacceptable. It should, however be remembered that there are many Da'eef Ahadith that remain
acceptable because they acquire Sahih status through another reliable Isnad.