Question no 1:

The Quran has being used as a source of guidance by the

Muslims in Islamic Legal thinking. Describe in the detail.
Answer:
The Quran has being used as a source of guidance by the
Muslims:
The Qur'an is the principal source of Islamic law, the Shariah. It contains the
rules by which the Muslim world is governed (or should govern itself) and
forms the basis for relations between man and God, between individuals,
whether Muslim or non-Muslim, as well as between man and things which
are part of creation. We, as Muslims, have firm belief that guidance and
enlightenment regarding every single thing in the universe exists or can be
deduced from the Quran and Sunnah, and thus encompass all aspects of our
lives. On the Day of Judgment, we cannot claim that we did not receive the
message of Allah, since it is equally available to all of mankind, as is stated
in the Quran:
“And nor shall we be punishing until we had sent them an Apostle.”
[Qur'an 17:15]

There are six basic rules in Fiqh or Islamic law:

• Rule 1: Enter into Islam Completely.
• Rule 2: Every Act of Worship is Haram.
• Rule 3: Everything from the Worldly Affairs is Halal.
• Rule 4: A Worldly Matter is Placed into one of Five Categories.
• Rule 5: Things are Made Haram or Makrooh Using the Quran and
Sunnah or the Scholars Deducing through Analogy.
• Rule 6: Make Things Easy.
Allah has commanded us to gather and invite all of humanity towards
common grounds between us and them, namely some of them also being the
People of the Book. In addition, we all originate from believing in
monotheism. Allah mentions in the Quran:
“O People of the book! Come to the common terms as between us and
you: that we worship none but Allah (SWT); that we associate no
partners with Him; that we erect not from among ourselves Lords and
patrons other than Allah (SWT). If then they turn back, say: Bear
witness that we (at least) are Muslims (bowing to Allah (SWT)’ will)”.
[Surah Aal-e-Imran 3: 64]

In Christianity, Pope is considered as an authority and he can make changes

in their legislations. But in Islam, no scholars have such a liberty to make any
changes in the Quran and Shariah.

There are basically two major ruling references to consult in the matter:
1. Shariah (Islamic Law):
Shariah is the divine law which is based on Quran and Sunnah and is quite
general in nature. Shariah changed over the passage of time. For example,
Hazrat Noah (AS), Hazrat Musa (AS) and Prophet Mohammad (PBUH), all
had different Shariahs. One particular instance of differentiation, is regarding
the aspect of taking revenge, regarding which there are different rulings in all
the 3 Shariahs. The conclusiveness and perfection of it can be estimated from
an instance, when,
The Prophet Mohammad (PBUH) did not like the act of Hazrat Umar
(RA) reading the pages of Torah instead of the Quran. Prophet Mohammad
(PBUH) said if Hazrat Musa (AS) were alive He would have to follow Islam
instead of His own Shariah.
An explanation of the use of Sharia and Fiqh is, that in the Quran, there will
be a verse from God that will state :
“All Muslims must pray five times a day.”

However, from all of the collections of Hadiths we are guided on how we are
supposed to perform our prayers. The hadiths give us an in-depth process for
every step of the prayer from start to finish. Whereas in the Quran we were
only commanded to do the prayers.

2. Fiqh (Jurisprudence):
Fiqh, in fact, is the application of Shariah in specific conditions and
circumstances. The scholars of Fiqh are more knowledgeable than other
scholars. They need to understand the complex problem at hand, and then
find a solution for it in the light of Islamic teachings, human history, Shariah,
etc. to make careful propositions of Islamic Fiqh. Fiqh has a capacity of
change in it based on new evidences and an application which is known as
Ijtihad. Also, the doors are opened to new deductions and interpretations in
Fiqh.
Question no 2:
What is the importance of establishing good relationships
with our kin? What are the different reasons for which we
should be dutiful to our kinship?
Answer:
The importance of establishing good relationships with our kin:
The importance of kinship and keeping the ties of kinship is obvious from the
teachings of Quran and Hadith. It is very important to maintain the ties of
kinship in Islam. Allah does not like those who are severing the ties of
kinship.
In Holy Quran Allah Almighty says: “… and fear Allah through Whom
you demand your mutual (rights), and (do not cut the relations of) the
wombs (kinship)…” (Quran, 4:1). 
It is obligated on every Muslim to visit his or her relatives personally rather
than through telephone or other modern means of communication, especially
if they are in the same country or in the neighbor. But if they live far away,
then one should strive to the best of his ability to keep in touch with them and
utilize every means that is available to keep in touch. A person should be
committed to that in order to receive the reward from Allah Almighty for
keeping the ties of kinship.
Allah Almighty has warned us against severing the ties of kinship. In Holy
Quran Allah (SWT) says: “And those who break the Covenant of Allah,
after its ratification, and sever that which Allah has commanded to be
joined (i.e., they sever the bond of kinship and are not good to their
relatives), and work mischief in the land, on them is the curse (i.e., they
will be far away from Allah’s Mercy); And for them is the unhappy (evil)
home (i.e., Hell)” (Quran, 13:25). From this verse, we can conclude that such
people deprive themselves of the great reward of maintaining ties of kinship
in addition to the blessings that Allah places in their arrangement and lives.

Also Holy Prophet (S.A.W) said that:

 “Do you know what is better than charity and fasting and prayer? It is
keeping peace and good relations between people, as quarrels and bad
feelings destroy mankind”.
It is a cause for increased blessings in one’s provisions and age. Anas (RA)
narrated that the Prophet (PBUH) said: “Whoever loves to be granted
ample provisions and a long life, should maintain good ties with his or
her relatives.”(Al-Bukhari).

Different reasons for which we should be dutiful to our kinship:

 Kindness to relatives is a sign of Iman. The Prophet said, “Whoever
believes in Allah and the Last Day, should maintain good ties with
relatives.”
 Maintaining good relations and ties with kinship blesses the provisions
and brings success in life. The prophet said, ‘He who desires that he be
granted more provisions and his life be prolonged should maintain
good ties with his kinship”.
 The meaning of increased provisions and wealth and prolonged life is that
Allah fills provisions and life with Barakah.
 Strengthening one’s relation with relatives is like strengthening one’s
relation with Allah. Allah says “Whoever strengthens ties with kinship
strengthens ties with me; and whoever severs ties with kinship severs
ties with me.”
 Strengthening one’s relations with relatives is a way to paradise. The
Prophet said, ‘O people! greet each other by saying Asalam-o-
Alaikum; and feed the poor; strengthening ties with kinship; and offer
 prayer at night while people are asleep; for if you do that you will
peacefully enter paradise.’

Question no 3:
How Quran and Hadith warn us against Sectarianism?
What are the consequences we are facing today?
Answer:
Quran and Hadith warn us against Sectarianism:

Sectarianism has been a thorn in the body of Muslim societies for over
thirteen centuries. Recently, we are witnessing horrific acts as a consequence
of sectarianism with calamitous consequences for the whole world.

It is a well- known fact that people are enemies of what they are ignorant of.
To expose the ignorance that has led us to this state is a only first step
towards clarifying that Islam is at odds with sectarianism. Sectarianism has
no basis in Islamic Ideology. It has no basis, either in the Qur’an or in the
Sunnah of the Prophet. Sectarianism was brought about by political schisms
and the struggle to achieve power with complete disregard for the well-being
of Muslim Society. 

The Quran has forewarned the Muslims against sectarianism. This was made
clear in the following revelations: Allah says in the Holy Quran 3:103:

“And hold fast altogether onto the bond with Allah and do not draw
apart from one another and remember the blessings which Allah has
bestowed upon you….”
And the Holy Quran says in 6:159:
“Verily, as for those who have broken the unity of their faith and have
become sects, you have nothing to do with them.”
Also in 6-153 the Holy Quran says:
“And know this is the straight path leading to me, follow it then, and
follow not other ways lest they cause you to deviate from His path.”

Also, The Holy Prophet (S.A.W) warns us against Sectarianism. The Holy
Prophet (S.A.W) said that:
“Do you imagine that I will be the last of you to die? No doubt I will be
among the first of you to die and coming after me will be sects that
destroy each other.”
Another place The Holy Prophet (S.A.W) said that:
"Beware! The People of the Book were split up into seventy-two sects,
and this community will be split into seventy-three. Seventy-two of them
will go to Hell, and one of them will go to Paradise, the majority group."

The Consequences of Sectarianism we are facing today:

Sectarianism violence causes many injuries and even murders each year, it
causes innocent people to lose their lives and their families to fall apart. That
is why Sectarianism should stop.

Now,

Sectarianism causes many different problems and affects many people lives.
Families who have had a history with Sectarian views or violence generally
have children who go on to carry out Sectarian violence because that how
they were raise and they have not been taught the effects of Sectarianism.

By learning about Sectarianism in schools and program such as Sense Over

Sectarianism, Rangers own campaigns and this course, it helps the future
generations to learn that sectarianism is wrong, and hopefully make sure,
Sectarianism is soon a thing of the past.
Question no 4:
Why a successor was needed after the death of Prophet
Mohammad (PBUH) to reign an Islamic estate? What was
the criterion of selection of a successor? Explain in detail
with the help of historic events.
Answer:
A Khalifah (Caliph) was meant to be the successor of the Holy Prophet
Mohammad (PBUH), whose job was to provide Muslims with the most
desired leadership, according to the commandments of Allah (SWT) and His
Messenger Prophet Mohammad (PBUH). He was not supposed to rule the
believers, but only to act as a guiding principle in matters concerning the
implementation of Islamic rules and regulations leading towards a just and
peaceful society. That is why a successor was needed after the death of
Prophet Mohammad (PBUH) to reign an Islamic estate
1. Hazrat Abu Bakr Siddique (R.A) (June 8, 632-August 23, 634 A.D):
He as the First Caliph:
With the passing, away of Prophet Mohammad (PBUH), the Muslim
community was faced with the problem of succession. Who would be its
leader? There were four persons obviously marked for leadership: Hazrat
Abu Bakr al-Siddique (R.A), who had accompanied Prophet Mohammad
(PBUH) to Madinah ten years before and had been proved very generous in
the need of hours for Islam. Hazrat Umar Ibn al-Khattab (RA), an able and
trusted Companion of the Prophet Mohammad (PBUH); ‘Hazrat Usman Ibn
‘Affan (R.A), a respected early convert; and ‘Hazrat Ali ibn Abi Talib (R.A),
Prophet Mohammad (PBUH)’s cousin and son-in-law and a very pious and
knowledgeable personality.
To avoid contention among various groups, ‘Hazrat Umar (R.A) suddenly
grasped the Hazrat Abu Bakr’s (R.A) hand, the traditional sign of recognition
of a new leader. Soon everyone concurred and before dusk Hazrat Abu Bakr
(R.A) had been recognized as the Khalifah.
His Accomplishments as Caliph
Hazrat Abu Bakr’s (R.A) caliphate was short but important. An exemplary
leader, he lived simply, assiduously fulfilled his religious obligations, and
was accessible and sympathetic to his people. But he also stood firm when, in
the wake of the Prophet Mohammad (PBUH)’s death, some tribes renounced
Islam; in what was a major accomplishment, Hazrat Abu Bakr (R.A) swiftly
disciplined them. He also defeated the rebellion of several Arab tribes (the
Ridda Wars, or the Wars of Apostasy).
He demonstrated the viability of the Muslim state. Some other major
contributions of his were to assemble the scattering Muslims to common
Islamic faith and the compilation of the Holy Quran in hard copy for the first
time.

2. Hazrat Umar Farooq (R.A) (August 23, 634-November 7, 644 A.D)

He as the Second Caliph:
In 634, Hazrat Umar Ibn al-Khattab (R.A) became the second caliph. He had
been one of the chief advisors to Hazrat Abu Bakr (R.A) and had served as
his secretary. Hazrat Abu Bakr (R.A) named Hazrat Umar Ibn al-Khattab
(R.A) as his successor because of his willpower, intelligence, political
astuteness, impartiality, justice, and care for poor and underprivileged people.
His Accomplishments as Caliph
 Being the Second Caliph of Islam, the major contributions of caliph Hazrat
Umar (R.A) include implementation of peace and justice in Muslim society,
the formation of Baitul Maal for maintenance and provision of finances, the
division of larger regions into smaller provinces, making of present Hijri
(Islamic) Calendar etc.

His caliphate was a high point in early Islamic history. He was noted for his
justice, social ideals, administration, and statesmanship. His innovations left
all enduring imprint on social welfare, taxation, and the financial and
administrative fabric of the growing empire.

3. Hazrat Usman Ghani (R.A) (November 11, 644-July 17, 656 A.D)
He as the Third Caliph
After the death of Caliph Hazrat Umar (R.A), an advisory council composed
of the Companions of the Prophet Mohammad (PBUH) selected Hazrat
Usman (R.A) as the third caliph.

His Accomplishments as Caliph

Hazrat Usman (R.A) achieved much during his reign. He pushed forward
with the pacification of Persia, continued to defend the Muslim state against
the Byzantines, added what is now Libya to the empire, and subjugated most
of Armenia. Hazrat Usman (R.A) also, established an Arab navy, which
fought a series of important engagements with the Byzantines.

During his time, he contributed by capturing the far-off regions of the world
like North Africa, the formation of first Muslim Naval Force and beating the
Roman realm. He also gathered Muslims on single Tajweed of Quran by
making its common recital process.
4. Hazrat Ali Murtaza (R.A) (656-661 A.D)
He as the Fourth Caliph
Following the assassination of Caliph Hazrat Usman (R.A), Hazrat Ali (R.A)
was literally forced to accept the position of the Caliph. He did so reluctantly
on the condition that He would rule strictly by the true Sunnah of the Prophet
Mohammad (PBUH) and by the ordinances contained in the Qur’an.
However, He assumed leadership at a time when the Islamic world was not
unified. He was unwilling to compromise His principles for the sake of
political expediency.

His Accomplishments as Caliph

Being the fourth Khalifah of Islam, Hazrat Ali ul Murtaza (R.A) tried his best
to unite Muslims and make peace, but the resistance from hypocrites had
become very strong. He fought them and destroyed most of the Kharijites
(rebellion movement) in the battle of Nahrawan and introduce the reforms in
taxes.

He removed the corrupt regional governors of the Islamic empire, and

demanded honesty, integrity, accountability, and compassion from the
government officials. He himself adopted an extremely austere lifestyle.
Question no 5:
In your opinion how ‘HIJRAH’ was the turning point in the
history of Islam? Explain in detail.
Answer:
Hijrah:
Hijrah, (Arabic: “Migration” or “Emigration”) also spelled Hejira or Hijra,
Latin Hegira, the Prophet Muhammad’s migration (622 CE) from Mecca to
Yathrib (Medina) upon invitation in order to escape persecution.
‘HIJRAH’ was the turning point in the history of Islam:
As Allah Almighty said in the Quran;

“Those who believe, and have emigrated, and have struggled in the
way of God with their possessions and their lives are greater in
degree with God; and those, they are the triumphant.

Their Lord gives them good tidings of mercy from Him and
beatitude; for them shall be gardens wherein is enduring bliss,
therein they shall abide forever. Surely with God is a tremendous
reward.”  (At-Tawbah 9: 20-2)

Hijrah (Immigration to Madinah), no doubt, kindled the light of hope in the

hearts of the early Muslims who set a shining example for all Muslims, in
every generation, to emulate.

Hijrah, in essence, is a process of transfer to a better situation. It is not meant

to find a comfortable place where one would relax and stop endeavor
(attempt). Rather, it is a search for an environment more favorable to
continuous and constructive effort. Immediately after reaching Madinah, the
Prophet undertook an all-embracing process to establish a faithful and strong
society. This is a significant aspect and important lesson to learn from hijrah.

Hijrah was one of the most important events in the history of Islam. It is for
this reason the Caliph Omar adopted hijrah date to calculate years. Muslims
chose hijrah as the focal point to reckon their chronology.
In physical terms, hijrah was a journey between two cities about 200 miles
apart, but in its grand significance it marked the beginning of an era, a
civilization, a culture and a history for the whole mankind. Islam progressed
not only from the physical hijrah, but because Muslims took hijrah seriously
in all its aspects and dimensions.

When Prophet Muhammad (peace be upon him) immigrated from Makkah to

Madinah, he did not just transfer his residence or take shelter in another city,
but as soon as he arrived in Madinah he began the transformation of that city
in every aspect:

– Masjid (Mosque): The Prophet first established a Mosque to worship God.

He himself worked in carrying the stones and building that small, humble but
most powerful structure. That was the beginning, but soon other mosques
were established in Madinah.

– Brotherhood: He established brotherly relations between the Muslims who

migrated from Makkah and the residents of Madinah who helped the Prophet
and his companions. What was important was to have good relations between
Muslims. They should have their brotherhood on the basis of faith, not on the
basis of tribes as they used to have prior to Islam.

– Intercommunity and Interfaith Relations: Prophet Muhammad also

established good relations with other communities living in Madinah. There
was a large Jewish community as well as some other Arab tribes who had not
accepted Islam. The Prophet prepared a covenant for relations between these
communities.

– Water System in the City: The Prophet asked the companions to dig wells
in different parts of the city. It is mentioned that more than 50 wells were
opened in the city of Madinah and there was enough clean water for
everyone.

– Agriculture and Gardening: The Prophet encouraged the companions to

cultivate the land and make gardens. He told them that anyone who would
cultivate any dead land, would own it. Many people started working and
cultivating and soon there was enough food for everyone.
– Poverty Eradication: In a short period of time it happened that there were
no poor people in Madinah. Everyone had enough food and shelter and the
Prophet used to give gifts to coming delegations.

– Safety, Security, Law and Order: Madinah became the safest city in the
world. There were very few incidents of theft, rape, drunkenness or murder
and they were immediately taken care of.

In short, the hijrah teaches that wherever Muslims go, they should bring
goodness to that land. Muslims should work for both moral and material
goodness of the society.