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Past Papers
Day 05 (PAPER 02)
O/N 2015 (22)
2 (a) Outline the roles of the following in formulating Islamic law:
(i) The Prophet’s Hadiths
(ii) Consensus (ijma’). [10]

2.(b) Some Muslim scholars have questioned the use of analogy (qiyas) in Islamic law. Why
do you think they have done so? [4]
• Qiyas depends on the insight of the individual scholar, other scholars may disagree with him and there
may be major divergences of opinion, which may cause unease for some Muslims. This is a major
reason why Muslim scholars question the use of qiyas.
• Shi’i Muslims have expressed more unease with the use of qiyas than many Sunnis, because qiyas can
be subjective and in its place accept the use of aql/reason which is the judgment of the legal expert on
the basis of the Qur’an, sunna, and consensus.
• Shi’as have always agreed that the duty of the expert is to keep to the way set by the Imams in making
decisions.
3.(a) Describe the particular features of congregational prayers, both daily and on Fridays
(Jum’a prayers). [10]

Marking scheme:
Candidates when describing the particular features of congregational prayers can simply say that Muslims are
enjoined to pray congregational prayers in a mosque. They can add that 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 child. Details like 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, and if women form a
congregation, then the woman who leads stands in the middle if they are in odd numbers, if the number of
women is even then more women will be on the right hand side. The best person to lead the prayers is one
who is well acquainted with the Qur’an and Hadiths. Before the congregation starts rows are straightened and
the gaps are filled. The worshippers should stand shoulder to shoulder, 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 the prayer is
read.
The candidates need to refer to the Friday prayers as well, as the question specifically asks them to. So with
reference to Friday prayers they could say that it is desirable for all the men in the community to gather
together for this prayer. It could be said that in some communities women are also encouraged to attend.
Purification before this prayer is highly recommended and Muslim men and women tend to take a bath and
put on fresh clothes before this prayer. The more developed answers may well include the fact that there are
two adhaans for this prayer and that it is said behind the imam never alone. The two sermons should be
mentioned as well and it could be added that the sermons always consist of advice based on the Qur’an and
Hadith about how to live a righteous life. The fard are prayed in two rak’as, and not four and there is no qaza
for this prayer.
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Some answers may well focus more on Friday congregational prayers and not so much on details of the daily
congregational prayers or it could be the other way around. Answers need to be read as a whole and a global
mark needs to be determined without dividing the mark 5+5.

Answer (Learn and write):

Congregational Prayers:
Islam lays special stress on prayer in congregation. The Quran says: “And bow down your heads with those who
bow down (in worship).(2:43)
Congregational prayer has a great reward, the messenger of Allah (p.b.u.h) said, “Prayer in congregational is
better than the prayer of a man by himself by twenty-seven times.” (Agreed)
• Muslims are enjoined to pray congregational prayers in a mosque. 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 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 form a congregation, then the woman who leads stands in the middle if they are in odd
numbers, if the number of women is even then more women will be on the right-hand side.
• The best person to lead the prayers is one who is well acquainted with the Qur’an and Hadiths.
• Before the congregation starts rows are straightened and the gaps are filled. The worshippers should
stand shoulder to shoulder, the iqama is said and after making the intention the prayer is read.

Friday ( jummah) means to congregate, gather or get together. All Muslim men in a community should
try to gather for this prayer. In some communities’ women are also encouraged to attend. It is obligatory on
every Muslim male.
Quran says,
“O ye who believe! When the call is proclaimed on Friday (the day of assembly) hasten
earnestly to the remembrance of Allah, and leave off business (and traffic) that is best for you if ye but
knew.”
Prophet pbuh said, “performing Friday prayer is obligatory on every Muslim adult male.”
There are special preparations for this prayer. Muslims should try to take bath and put on fresh clothes and
should attain purification by ablution or by taking a bath. The Quran says, “O you who believe! When you
prepare for prayer, wash your faces and hands to the elbows; rub your heads; and wash your feet to the
ankles.”
There are two azans for congregational prayers. Muslims should try to reach the mosque on the first
azan. On reaching the mosque, they should offer Tahayyat-ul-Masjid prayers and then four pre-farz Sunnats.
The second azan is called before the sermon. The Imam then preaches two sermons, which are compulsory to
hear. These sermons always consist of advice based on the Holy Quran and Hadith about living a Muslim life. In
non Arab countries an additional sermon is delivered in the native language. People should not speak, pray or
use mobiles during the sermon, and listen attentively. Even the recitation of Quran is not allowed during the
sermons.
After the Sermons, Iqamat is called and people arrange themselves in rows. Friday prayer takes place of Zuhr
prayer therefore, The farz are prayed in two rakats, not four. This farz prayer can’t be prayed alone or after
the set time. Muslims should say the prayer together behind the Imam. If someone is unable to perform this
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prayer in congregation within the prescribed time then he must offer the Qaza for Zuhr prayer. Some people
are exempt from Friday prayers, e.g. travellers, the sick, women and children.
The Friday sermons include:
• Glorification and praise of God, confirming the aspect of tawhid
• Praise and blessings on the Prophet (pbuh) as the greatest example to follow and sending peace and
blessings on him
• Reflection /reinforcement of the Quranic verses that have been selected for the particular sermon
• Referring to an authentic hadith to elaborate the topic and demonstrate the implementation of the
injunction by the Prophet (pbuh)
• The imam reminds the whole congregation about their duties towards God and their fellow beings, he
warns the people against the consequence of doing evil and reminds them of the hereafter
Prays for the welfare of the community.

3.(b) In your opinion why are congregational prayers considered to be beneficial to Muslims?
[4]
• Congregational prayer serves as a strong force in uniting the believers.
• The gathering of all people living in a locality five times daily in the Mosque helps in the establishment
of healthy social relations between different sections of the Muslim community.
• Congregational prayer levels social differences and promotes an atmosphere of equality and
brotherhood. In the mosque, a king may stand shoulder to shoulder with his poorest lead subjects and
the white man with the black.
• These lessons of equality, fraternity and brotherhood, when put into practice, serve as a foundation for
the unification of the human race.

4 (a) Outline the charges levelled against ‘Uthman by his opponents, and describe the main
events of the revolt against him. [10]
Marking scheme:
Some of the candidates could give the causes of the revolt and say: His soft nature was taken advantage of,
the fact that he sometimes overlooked the faults of his governors made them bold and as a result caused
unrest in the provincial capitals which grew to engulf the entire Islamic state; Abdullah bin Saba, a Yemenite
Jew who outwardly accepted Islam embarked on a subtle campaign of creating dissension amongst the
Muslims and ‘Uthman did not take timely action against him. Rivalry between the houses of Hashim and the
Umayya also contributed to this revolt

A descriptive response stating what the charges against ‘Uthman were e.g. it was alleged that he had
appointed inefficient relatives as governors in four provinces; it was also alleged that he was too lenient and
did not keep a check on his governors; another charge against him was that he had burned copies of the Qur’an
and also that he spent on his relatives from the Bait-ul Maal could be given as the primary charges against him.

Candidates also need to write about the revolt that took place against ‘Uthman that led to his martyrdom.
and finally candidates need to describe how the rebels laid siege to his house which continued for fifty days
and finally killed him as he was reciting the Qur’an.
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Answer:
Causes of Revolt against Hazrat Usman
The first half of Hazrat Usman’s Caliphate was very peaceful. During that time the Muslims attained many
victories. However the later part of his caliphate was marred by terrible civil conflict, which ultimately
led to the murder of the Caliph himself.
• Hazrat Usman (R.A) was very gentle and soft hearted person. The people who wanted to create chaos
among the Muslims took advantages of his soft nature. He sometimes overlooked the faults of his
governors and other officers in various provinces. His sympathetic nature also made the provincial
governors to ignore his orders.
• Abdullah bin Saba, a Yemenite Jew who outwardly accepted Islam, started a campaign against Usman
and succeeded in creating a rift among the Muslims. He exploited Ali’s name to instigate the people
against Usman. Usman (R.A) did not take timely action against him, he simply expelled him from Basra,
Kufa and Syria one after another which increased the sphere of his influence; later he went to Egypt
where he instigated people against Usman (R.A), and many were influenced by his propaganda .
• There was also rivalry between the Arabs and the non-Arabs of the newly conquered areas . Usman
(R.A) on becoming the Caliph, allowed the Arabs to acquire lands in the newly conquered areas, which
also increased hostility between the Arabs and non-Arabs.
• To make the matter worse there was always rivalry between the Hashimite and the Umayyad which
weakened the power of the Caliph. This rivalry had existed much before Islam, but it was suppressed
during the time of the Prophet (P.B.U.H) and the first two Caliphs. However, this rivalry again emerged
during the time of Usman, the Hashimites could not tolerate the rule of the Umayyad for long, and
Usman could not get the support of the Hashimites because of his inclinations towards his own relatives
from Banu Umayya.

Charges / Allegations:
The People, who had once spoken highly of Hazrat Usman, brought several allegations against him afterwards
which eventually led to the assassination of Hazrat Usman.

1. One of the main allegations against Hazrat Usman was that he had appointed his inefficient relatives as
governors. This allegation was incorrect. Hazrat Umar had, already appointed Hazrat Usman’s nephew
Muawiya Ibn Abi Sufiyan, governor of Syria but now he was granted control over more territory. Other
relatives of the caliph i.e Abdullah bin Aamir, Walid bin Uqba and Abdullah bin Saad were appointed
governors of Basra and Kufa in Southern Iraq and of Egypt, and he also made his relatives his close
advisors. His reason for doing this may well has been to ensure loyalty towards himself and to secure the
unity of the empire. But to many Muslims, this action appeared to be favoring his own family unfairly.
2. It was also alleged that he was too lenient and did not keep a check on his governors. He, unlike Umar,
gave the governors a free hand in running the provinces and did not interfere in their day to day affairs.
3. He decided to allocate to his governors the wealth amassed in the campaigns(spoils), rather than
divide it between the fighting men themselves, he was accused of favoring his own family though he
may well have been trying to place funds for state purposes with the officials best able to administer
them.
4. He was alleged to make unreasonable expenditure from Baitul Maal. His uncle Hakam bin Aas was
given one Lac dirham from Bait ul Maal. Similarly his cousin Marwan bin Hakam was given 1/5th of the
spoils of war.
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5. The daily wages of Hazrat Abdullah bin Masood and Ubbay bin Kaab were cancelled. Some prominent
companions of the Holy Prophet (P.B.U.H) e.g. Hazrat Abu Zar Ghaffari left Madina.
6. It was alleged that Hazrat Usman demolished the old structure of Holy Prophet’s mosque but he did
this to extend the mosque and with the permission of all senior companions.
7. When he burnt the false copies of the Quran which had been gathered from the different parts of the empire,
when he circulated the official version prepared by Zaid Ibn Sabit, (this has been known as the “uthmanic
version” ever since), he was condemned for destroying the Word of Allah, though he may have intended to
ensure that only the correct version should be read.
8. Some people also thought that he was surrounded by people who gave bad advice and took
advantage of his age.
9. When he lost the Prophet’s (pbuh) ring, his adversaries took it as a divine sign that he should no longer be the
caliph.
He gave a convincing reply to each of the charges in the presence of the Prophet’s companions and his
explanation was accepted.
• Events of Revolt (Rebellion in Madina)
In 656AD 3 groups of soldiers apparently left the garrison cities of Kufa, Basra and Egypt. They reached Madina
and made separate bases outside the city.
The rebels sent deputations to Ali , Talha and Zubair but they refused to have anything to do with them.
As the deadlock intensified, Hazrat Ali agreed to act as the intermediary and advised Hazrat Usman that the
unpopular Abdullah bin Saad should be removed from the governorship of Egypt as this would send the rebels
back. This policy was also supported by Hazrat Aisha who argued for Amr bin Aas to be reinstated. The rebels
however, insisted the Muhammad bin Abu Bakr be made the governor. The caliph reluctantly agreed, and the
rebels prepared to march home.
Three days into their march back, the rebels force from Egypt was overtaken by an African slave. He was pursued
and brought back and a letter was found in his leather pouch with the caliph’s new seal on it. The letter was
opened: it requested Abdullah bin Saad to arrest their leader and put them to death on their return.

The rebels were furious they turned around and rode hard to Madina. The rebels from Kufa and Basra also
joined them. Hazrat Ali once again agreed to arbitrate. Hazrat Usman denied all knowledge of the letter but
freely admitted that slave was from his household. The mystery surrounding the letter has never been solved
but its effect hardened the battle lines, for the rebels now feared for their lives if they left Madina with the
caliph still in place.
Hazrat Usman promised to listen to the grievance of the rebels and addressed them but he did not agree to step
down from the office of caliph. He however refused to call the army to flight his fellow Muslims.
DEATH
The rebels besieged the Khalifa in his house. They did not allow food and water to reach him. Hazrat Ali deputed
his sons, Hassan and Hussain and Zubair sent his son Abdullah to protect Hazrat Usman. Some companions who
were successful in reaching Hazrat Usman during the siege, wanted to help him and fight the rebels or send for
troops to fight them. But Hazrat usman refused and said that he did not want to shed Muslim blood.
The siege lasted for fifty days when some of the rebels jumped into Hazrat Usman’s house. It is said that they
came upon him while he was reading the Quran, and that his blood was shed on its pages. As the sword pierced
the caliph’s forehead the first drops of his blood fell on verse 137 of sura Al-Baqarah.
The Khalifa’s wife Naila tried to save her husband but was pushed away and her fingers were cut off. This tragic
event took place on Friday, 18th of Zil Hajj, 35 A.H. He was buried in Jannat ul Baqi in Madinah.
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4.(b) What do you think was the most harmful outcome of ‘Uthman’s assassination? [4]

the worst outcome that resulted from the martyrdom of ‘Uthman was that
• the unity of the Muslims suffered a huge blow
• led to the civil wars in the caliphate of ‘Ali
• capital was changed

5 (a) Describe the meaning of the term jihad and say how Muslims can practice jihad in their
everyday lives. [10]

Marking scheme:
Candidates may well give the meaning of the term jihad and go on to say that in religious terminology it means
to struggle against ones evil inclinations and to exert in the way of Islam.
They can go on to say what the different kinds of jihad are; jihad of the self (jihad bilnafs), jihad of the tongue
(jihad bil-lisan), jihad by the hand (jihad bil-yad), and jihad by the sword (jihad bis-saif). They need to go on to
say how Muslims practice jihad in their everyday lives.
Answer (Learn and write) :
Jihad is an Arabic term, and its meaning is “to strive or work hard for something”. Jihad is basically the name
given to every activity and movement in the way of Allah (SWT). It means to strive to make justice superior and
dominant. In other words, jihad has to do with action in Islam; it is the power of Islam to act. Therefore, the
meaning of the word “jihad” is not “war.” To fight for the sake of Allah (SWT) is also a kind of jihad but, in general
terms, this word includes any kind of activity and action to make the religion of Allah goes everywhere in the
world or spreading of religion Islam for Almighty Allah.
There are different kinds of jihad They are:
1. Jihad against one’s self: Jihad bil Nafs is concerned with fighting against “evil” (un-Islamic) desires and
the devil in the attempt to escape his inducement to evil. We can say this is the “internal” jihad or Jihad
against satan.
we should fulfill Allah’s commands with the patience and have proper faith in Almighty Allah no matter
what situation we are facing, always put strong faith in Almighty Allah. Shaytaan will try to break our faith
but we have to stick against him
2. Jihad bil-lisan (jihad of the tongue) is speaking and upholding the truth, speaking out against what is
wrong and immoral, and spreading the word of Allah and the teaching of Islam
It means to teach people the truth and good. God almighty addresses in the Quran, “Invite all to the way of thy
Lord with wisdom and beautiful preaching and argue with them in ways that are best and most gracious.” The
Quran is gouge for spiritual social and individual life of human being until the Day of Judgment. The duty of
presenting the teachings of the Quran to humanity was given to Muslims. The Quran says, “You are the best of
people evolved for mankind enjoining what is right, forbidding what is wrong and believing in Allah” The
Prophet also said that,
A man asked: “What kind of jihad is better?” The Prophet (SAW) replied: “A word of truth spoken in front of an
oppressive ruler.”
3. Jihad by the pen/Knowledge: Jihad by the pen/knowledge or jihad bilqalam/ilm is a form of jihad
involving scholarly research of Islam in understanding the message of Islam, for aiding the separate as
well as defense of Islam, the publishing written article clearing misconceptions and correcting lies against
Islam. The messenger of Allah once stated that the ink of the scholar is holier than the blood of a martyr.
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4. Jihad by the hand: Jihad by hand or jihad bil yad is a jihad of action rather than words. At certain areas
it overlaps with zakat (charity) and hajj (pilgrimage). Some of its examples include giving charity to the
poor and needy, performing hajj or Umarah, helping those who need help, saving people’s lives etc. These
are more of physical deeds instead of words, “A person whose feet become dust-ridden because of
(striving) in the way of Allah will never be touched by the flames of Hell”
5. Jihad bis-saif (jihad by the sword) referring to qital fi sabilillah(armed fighting in the way of Allah),is
the most common usage-a term that has been exploited and misused as ’holy war’. In terms of physical
combat, the Qur’an uses the word Qital which is restricted and limited by particular conditions ,i.e. when
all other worldly options have been explored and exhausted and the very existence of Islam and Muslims
is threatened.
“And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated(and
oppressed)men, woman and children , whose cry is:’ Our Lord! rescue us from this town, whose people are
oppressors; and raise for us from thee one who will help.” (Al NISA,4:75)
In order to better understand the Qur’anic principles in this context, there are several significant precedents to
consider. The early Muslims living in Makka as a minority were not allowed to respond to Makkan oppression
by taking military action until specific permission was divinely given. They endured oppression for many years
and, despite their impatient urgings, the Prophet would not allow them to respond with violence. At one point,
he allowed a group of his most oppressed followers to migrate and seek sanctuary with al-Najashi, the Christian
king of Abyssinia.
According to the Qur’an, if the enemy ceased hostilities and sought peace, Muslims were to seek peace as well.
“If your enemy inclines towards peace, then you should seek peace and trust in Allah. Verily, He is the All-
Hearer, the All-Knower.” (ANFAL 8.61)
Morever, the Qur’an instructs Muslims not to haughtily turn away unbelievers who seek to make to peace with
them, and reminds Muslims that:
“If Allah would have willed, He would have given the unbelievers power over you[Muslims].Therefore, if
they[the unbelievers] withdraw from you and refuse to fight you, and instead ,send you guarantees of peace,
know that Allah has not given you a licence [to fight them].”(Al-NISA 4.90)

5.(b) Why do you think jihad of the self (jihad bil-nafs) is greater than armed jihad (jihad bis-saif)? [4]

• It is most important because it is the struggle to resist temptation to evil and to overcome one’s own
weakness and failings on daily basis which many a time is harder to do.
• Islamic ethical teachings indicate that one who succeed in this struggle that rise above the level of
angels and the one who fails in it may even be grouped in the followers of satan.
• When divine powers succeed again evil a person emerges as virtues and blessed

(a) Main Teachings : [2] marks

• In this Hadith it has been made clear that a person who is ready to sacrifice his person and property and
even his life for the sake of Islam is the best of believers and has an exalted position.
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• It also refers to two main kinds of Jihad or struggle in the way of Allah i.e spiritual (Nafs) and financial (Maal).
It instructs Muslims to safeguard their faith and to spend their wealth to improve social conditions and to
remove injustice and transgression.
• The teaching of this Hadith instructs Muslims to establish a society based on justice and righteousness. The
words ‘striving hard’ with one person may also mean to spread the word of Allah by preaching, one’s
personal fight against evil etc.
• In some cases , it may also include armed struggle to safeguard Islam. Allah more than compensates a
believer for what he spends in His way as the Quran says, “There is no (amount of money) that you spend
in His cause without Him replacing it for He’s the best of all providers” (34:39)
(b) Action: [2] marks
• A person may strive in Allah’s way by spending time in the worship of Allah or by doing social work in the
community. A true believer after completing his fard obligations Should strive in the way of Allah by going
on to read his tahajud prayer or tarawih prayers or finance those less fortunate than himself to perform
hajj etc.
• An individual can strive in different ways to support Islam and the community such as through one’s wealth
and resources by supporting schools and educations to remove ignorance, by donating for health facilities
for the poor by providing them livelihood and by repair and maintenance as well as construction of
mosques.
• One may raise awareness about the peaceful teachings of Islam by carrying out welfare projects locally and
internationally or by helping the poor communities affected by conflicts.
• The Prophet exerted himself in Allah’s way both spiritually and physically and encouraged his companions
to do so. The best example is the Tabuk expedition when his companions made financial contributions in
the cause of Allah.

(a) Main Teachings : [2] marks

➢ The popular understanding of the term martyr is one who lays down his life for the sake of Allah on the
battlefield. This Hadith broadens the concept of martyrdom and lays stress on the importance of living
righteous lives so that whenever death comes to a believer he/she will attain the status of a martyr.
➢ God rewards His believers for every act of piety and has given the status of a martyr to not only those
who fight in Allah’s way in the battlefield but to all those Muslims who die practicing their faith and
believing in the oneness and supremacy of God the Quran says, “And say not of those who are slain in
the way of Allah: “they are dead”. Rather, they are living, but you perceive it not.” (2:154).
➢ Jihad is of many kinds; physical, mental and spiritual and all forms of jihad which entail striving in the
way of God are rewarded by Him. It encourages those Muslims who are unable to take part in Physical
Jihad due to some disease or some valid reason.
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➢ The core teachings of the Hadith however, is that Allah loves His creation and that He is willing to reward
each and everyone as long as they are obedient to Him and remain true to their faith.
(b)Action: [2] marks
➢ A Muslim who wants to attain the status of a martyr must always be engaged in performing righteous
deeds that would earn him Allah’s pleasure. After belief in Allah’s oneness and fulfillments of the
religious obligations a Muslim should engage in Jihad fi sabil Allah(Struggle in the way of Allah) be it of
the self of the tongue by the hand or by other means of support as striving in Allah’s way will enable a
Muslims to achieve the status of a martyr.
➢ Muslims should never hesitate to participate in any struggle waged to eradicate aggression and injustice
for example raising voice against a tyrant ruler.
➢ It must be understood that martyr in the battlefield are thought to attain the highest level of Paradise.
A companion was martyred on the day (of the battle) of Badr. His mother came to the Prophet and asked
if her son was in Paradise. Prophet replied that her son was in the (most superior) Paradise of Al-Firdaus.
➢ Some examples of how to achieve this status are:
By working honestly and helping those in need, By supporting the vulnerable and showing kindness to
all creatures of Allah, By looking after the environment, By defending the teachings of Islam and
spreading the world of Allah and if need be laying down one’s life in the way of Allah.The focus of every
word and action of a Muslim should be to earn Allah’s pleasure and to remember Him at all times.