ALI ASAD ISLAMIAT 2058 FOR O'LEVELS

Syllabus 2058/2013-14

2012-10-07T19:19:00.002+05:00

Syllabus 2058 2013 / 14 at a glance

Cambridge O Level Islamiyat
Syllabus 2013-14 code 2058
All candidates take two written papers and answer in English. Both papers must be taken for the candidate to be awarded a grade.

Paper 1 1½ hours

Total mark = 50.

Paper 1 contains 5 questions of which candidates must answer Question 1, Question 2 and two
others.

1. Major themes of the Qur’an: Three passages will be set , of which
candidates may choose any two. [8 marks]
2. The history and importance of the Qur’an: This question is usually set in more than one part, and
requires an essay length answer. [14 marks]
3. The life and importance of the Prophet Muhammad: One or two questions are set, usually in
more than one part, requiring essay length answers. [14 marks]
4. The first Islamic community: One or two questions are set, usually in more than one part,
requiring essay length answers. [14 marks]

Paper 2 1½ hours 1½ hours

Total mark = 50.

Paper 2 contains 5 questions of which candidates must answer Question 1, Question 2 and two

others.

1. Major teachings of the Hadiths of the Prophet: Four passages are set ,of which candidates may choose any two. [8 marks]

2. The history and importance of the Hadiths: This question is usually set in more than one part, and requires an essay length answer. [14 marks]

3. The period of rule of the Rightly Guided Caliphs and their importance as leaders; One or two

questions are set, usually in more than one part, requiring essay length answers. [14 marks]

4. The Articles of Faith (including jihad) and the Pillars of Islam: One or two questions are set, usually in more than one part, requiring essay length answers. [14 marks]

Quranic Passages - according to new pattern

2012-06-24T09:39:00.000+05:00

Qur'anic Passages - According to New Pattern

(courtesy to my friend who sent it to me to share with all)

1 Choose any two of the following passages from the Qur’an, and:

(a) briefly describe the main theme(s) in each passage. [4]

(b) briefly explain the importance of these themes in a Muslims life today. [4]

1: sura, 2.225 (Ayat ul Kursi)

A: Theme:

Theme of this long verse is God himself. It’s a verse of sura al-baqara, a Madni sura. It begins with the expression of the shahada (declaration of oneness of God) and then elaborates various aspects of unity of God that make him matchless God is fee from all weaknesses and limitations, has perfect knowledge of all times, is not dependent on anyone for his survival and enjoys autonomy in exercising His authority. His authority and his rule encompass the entire universe. This makes God not only unique but also elevates him to the heights, we just can’t imagine and that is mentioned in the Quran as: “then he established himself on the throne” (10:3, 13:2)

B: Importance of the Theme:

This passage tells Muslims to believe in Tawhid in terms of God’s uniqueness, majesty and glory. The theme is important for Muslims as it crystallizes the belief of Tawhid and trains them to condemn shirk. There is repetitive mention of God’s authority, unlimited knowledge and powers in order to strengthen the faith of its readers. For example, it says “He is exalted in power, Wise. He created the heavens without any pillars”31:9-10, luqman) and “but God is the one free of all wants “(35:15,Fatir). The objective is to remind Muslims that God alone is to be worshipped and no authority can be compared with him. Many Muslims recite this verse regularly to reiterate God’s power and high position as compared to any worldly authority.

2: Surah: 6. 101—103 (Al-An’aam)

A: Theme:

Theme of this passage is God in Himself. It elaborates some of the fundamental aspects of unity of God (Tawhid). It describes God as the originator of universe and rejects any kind of misconception of God having any family. It also refers to His unbounded knowledge, power and grasp on His created world. The passage further stresses on the sublime nature of God and inability of human imagination to encompass God’s person, though He himself can see to the unfathomable depths, as endorsed elsewhere in the Quran: “for God is He Who understands the finest mysteries” (22:63).

B: Importance of the theme

This passage is important for Muslims to clearly understand the doctrine of Tawhid in terms of God’s nature and powers. Muslims need to learn that though God is too sublime to be perceived, He is everywhere and all powerful. The Quran reminds Muslims this repeatedly: “and He is with you where ever you are” (57:04, Al-hadid), and “for We are nearer to him (man) than his jugular vein” (50:16, Qaf). The passage also categorically negates the false belief of God having any wife or children and thus, it strikes at the roots of shirk (associating partners with God). Muslims, in this way, develop a clearer concept of tawhid and feel themselves bound to adore God only. They remember that shirk is the only unpardonable sin in the sight of God.

3: sura 41.37 (Surah Fussilat)

A: Theme:

This verse is from sura fussilat\Ha-Mim, an early makkan sura, it describes the theme of God in Himself. It mentions some of the signs and phenomena of nature that reflect God’s unity and majesty. It refers to the cycles of day and night as evidence of divinity. The quran supports it elsewhere as: “behold! In the creation of the heavens and earth; in the alternation of the night and the day….are signs for the people who are wise’’ (2:164). The passage commands us to worship the Creator of the sun and moon and not the creations themselves because the Creator is always superior to the creations

B: Importance of the theme:

Theme of this passage urges Muslims to observe various objects of nature that reflect God’s presence, majesty and glory. Since humans can not afford to see God physically, they are asked to identify the real creator through his creations that bear witness to is existence. Such observation encourages Muslims to develop a strong belief in Tawhid in all its aspects. The Quran, for this reason, frequently refers to the need of pondering and observing: “verily, in the alternation of the night and the day, and in all that God has created in the heavens and the earth, are signs for those who fear Him” (30:40, Al-Rum). So, Muslims should express their gratitude to God for enabling them to see and think deeply.

Muslims will thus avoid Shirk that the earlier communities fell victim to, and worship one Supreme God.

4: Sura Al-Shura (42.4-5)

A: Theme:

The two verses are from sura al-Shura, revealed in Makka shortly after sura fussilat and its theme is God’s unity expressed by His grandeur and authority. He enjoys unshared authority over entire universe. The Quran says: “his are all things in the heaven and on the earth” (2:255). It also mentions the effect of God’s might on the heavens that hardly sustain this immense burden. The passage also refers to the countless angels who are busy in the prayers and glorification of the Lord and also invoke His mercy and pardon for humans who tend to disobey their lord. The Quran declares this weakness of humans as: “It is man that wrongs his own soul” (10:44).

(b) Importance of the theme

Theme of this message guides Muslims about two articles of faith: belief in Tawhid and angels. The passage tells Muslims about God’s power, authority and glory in order to make them His obedient servants.

By referring to the angels praising God and seeking forgiveness for humans, it tells them about God’s mercy. Humans, because of free will, can commit sins but God is ready to forgive them. Belief in God’s mercy and forgiveness prepares Muslims to repent over their misdeeds. The Quran re-assures Muslims by saying: “Despair not of the mercy of God; for God forgives all sins, for he is oft-forgiving, Most merciful’’ (39:53 al-zulmar). Surah 97(al-Qadr) also tells about: “the angels and the spirit” descending in the night of Power to distribute God’s mercy.

5: Sura Al- Ikhlas (112)

A: Theme:

Theme of this early Makkan is God in himself in terms of His unique person. It outlines the most fundamental and cardinal aspects of Tawhid (oneness of God). It out rightly declares God’s unity and emphatically negates the false belief of God having ancestors and descendants. It further highlights God’s unity by saying that God’s nature or person can never be compared to anyone throughout the universe. It also mentions God’s freedom from time and space by saying that he has always been and will always be there. This way, the passage crystallizes the belief of Tawhid.

B: Importalnce of the Theme:

Theme of this passage purifies Muslim’s belief in Tawhid and that is why the passage is named al-Ikhlas (the purity of faith). Muslims learn from this passage that God is unique in all aspects. This uniqueness and supremacy of God highlights human inability and limitation before his Lord. Thus, it eliminates all forms and degrees of shirk or associating partners with God. Muslims recite this sura in daily prayers in order to reiterate rejection of shirk. It is so important that the holy prophet declared it equivalent to one third of the Quran. Its theme is so important that the Quran repeatedly mentions this: “and your God is one God” (2:163, al-Baqarah) and “God! there is no God but He” (2:255). Belief in Tawhid, in turn affects the conduct of Muslims as they develop a strong sense of God’s presence and knowledge.

6: Sura 1 AL-FATEHA (1-7)

A: Theme:

This is the opening chapter of the Quran and its theme is God’s relation with his created world. It is believed to be the first complete sura revealed in Makka. It declares that God alone is the sustainer of all the known and the unknown worlds, ultimate source of mercy, justice and guidance for mankind. Only He can guide man to the way of life acceptable to him though he doesn’t compel anyone to follow that way. Instead, in the words of the Quran, it is man’s duty to beg before Him for guidance: “and your Lord says: call on Me, I shall answer your supplication” (40:60). He also tells man the consequences of following this code of conduct or going astray. Therefore, man needs to praise and worship him and resort to him alone.

B: Importance of the Theme

This passages sums up the message of the Quran. Muslims are told to worship God by following the right path contained in the Quran and Sunnah and invoke God’s mercy, because according to the Quran: “he has inscribed for himself the rule of mercy” (6:12, 54, al-an’am). They should be pious because God is not only Merciful, He is also Just as He will dispense absolute justice on the Day of Judgment. They should remember that they will surely get reward in the hereafter as is promised in the Quran: “and only on the Day of Judgment shall you be paid your full recompense” (3,185, al-Imran). Obedience to God enables Muslims to earn His blessing and avoid his anger.

7: Sura Al-Baqarah (2.21-22)

A: Theme:

Theme of this passage is God and his created world. The two verses of sura al-Baqarah a Madni sura outline God’s power to create and make arrangements for the sustenance and growth of mankind through all ages. The passage commands humans to identify their real Lord by serving and worshipping Him. It further commands them to reject any form or degree of associating partners with God as he alone is the supreme creator, cherisher and care-taker of all as enunciated repeatedly in the Quran: “… there is no god but I; therefore worship and serve Me” (21;25) and also, “and your God is one God” (2:163).

B: Importance of the Theme:

The passage conveys the message of inculcating taqwa (piety/fear of God) and a sense of gratitude to God for his countless bounties. Muslims should closely observe God’s favour and blessing as is frequently mentioned in sura 55: “then which of the bounties of your Lord will you deny?, “ the best way of remembering God’s favour is to obey and worship him by rejecting Shirk. Taqwa is the focal point of a Muslim’s life and the Quran very clearly instructs in this regard: “O, you who believe! Fear God as he should be feared and die not except in a state of Islam” (3:102, al-Imran). So, Muslims should sincerely worship God and refrain from sins.

8: Surah Al-Alaq (96:1-5)

A: Theme:

Theme of the passage is God and his created world. It mentions God’s power to create and ensure the survival and growth of mankind. He created man from a low origin and then matured him physically, intellectually and spiritually by enabling him to read and write. Human ability to acquire knowledge means to learn, both worldly and divine sciences so that man is able to find means of physical survival as well as take care of his intellectual and spiritual development. God has revealed divine books for spiritual guidance of mankind. Thus, man is totally dependent on his creator Lord in all spheres of life and activity.

(b) Importance of the theme:

According to the theme of the passage, Muslims are required to acknowledge God’s goodness and greatness as he created man from a low origin and then enabled him to acquire worldly and religious knowledge. Human ability to learn has made him superior to all other creatures and the Quran endorses this fact: “We have indeed created man in the best of moulds” (96:4al-Tin). Muslims are taught to identify their lord through the perspective of religious knowledge and adore him alone because of his bounty of divine guidance mentioned in the Quran: “It is He who has taught the Quran” (55:2, al-Rahman).

9. Surah Al-Zilzal (99)

A: Theme:

Theme of the passage is God‘s relation with the created world. It elaborates the events and the final outcome of the day of reckoning or end of time. That day will be marked by the most intense convulsions that will reverse all the normal physical phenomena. Mankind will be shocked to see earth emitting all its hidden contents, as mentioned elsewhere in the Quran: “and when the earth is flattened and casts forth what is within it and becomes empty” (84:3-4). Finally all mankind will appear in the divine court of justice for the rewards of their worldly deeds.

(b) Importance of the Theme

This passage asks Muslims to have strong faith in God’s power to end time and make all stand accountable before Him for the ultimate justice. With such a belief , Muslims will learn about the worthlessness of this world and realize the value of true worlds by saying: “Nay you prefer the life of this world, but the hereafter is better and more enduring” (87:16, al-A’la). Genuine and sincere faith in the hereafter shapes the conduct of Muslims. this belief reminds them of God’s mercy justice and powers the Quran repeatedly talks of this theme by using several expressions that include: “when the sun is folded up” (sura: 81) “when the sky is clef a sunder” (sura 82) and “when the earth is flattened out” (sura 84 ). The objective of this repetition is to remind Muslims of the Hereafter.

10: Sura Al-Nas (114)

A: Theme

This is the last surah of the Quran and its theme is God’s relation with his created world. It mentions God’s three-fold relation with man and, therefore asks man to seek God’s shelter against all evils that are crafted by Satan and his host of assistants who may be humans or Jinns. They inject devil in man’s heart and the Quran warns us about this: “for Satan is an avowed enemy to man” (12:5).

Man should however, also remember the Quranic instruction: “and on God let the believers put their trust” (99:51)

(b) Importance of the Theme:

This passage together with sura 113, teaches Muslims to seek God’s refuge against all evils as Satan is always there to misguide them. Muslims should, however strengthen their relation with God toward of all evil forces. The best way to do this is remember God as enunciated n the Quran:” and establish regular prayer in order to remember me” (20:14, Taha). Recitation of the Quran also shuns evil by bringing the reader closer to God: “when you recite the Quran, seek God’s protection against the evil ones” (16:98, al-Nahl). Muslims should also be ready to identify evil forces led by Satan and his assistants who accomplish their ugly task in various ways the holy prophet used to recite sura 113 and 114 to guard against evil, after his Makkan enemies had cast magic spell on him.

11: Al-Baqarah (2:30-37)

A: Theme:

Theme of the passage is God’s messengers. It describes the story of creations of Adam and his especially elevated status granted by God’s decree. This superiority of Adam was duly acknowledged by all angels except Iblis who showed arrogance (since he was a Jinn, not an angel). Adam and Eve were granted paradise but Iblis maneuvered their exile from there, out of jealousy and malice. On repentance on their mistake Adam and Eve were pardoned by God who awarded them a new phase of worldly living. The Quran mentions this phase at another place as: “it is We, Who have placed you with authority on earth” (7:10).

(B) Importance of the Theme:

Theme of this passage contains important lessons for Muslims. They are told the reason for making human being superior over all other creatures. God appointed man (byway of Adam) as his vicegerent on earth because of the knowledge and free will. The free will is a test for humans as they can be enticed by Satan to commit sins. The Quran warns about this by saying: “for Satan is an avowed enemy to man” (12:5, Yusuf). The passage further tells about God’s mercy and forgiveness as he accepted repentance by Adam. The Quran reminds Muslims repeatedly of this attribute of God: “if anyone does evil, or wrongs his own soul but afterwards seek God’s forgiveness. He will find God Oft-forgiving and most Merciful” (4:110, Al-Nisa)

12: Al-an’aam (6:75-79)

A: Theme:

Theme of this passage is God’s messengers and this passage outlines the story of Prophet Abraham in search of One Supreme God. Abraham was gradually guided to identify the real Creator and Lord by way of his creations such as the Sun, the Moon and the Stars. He eventually realized that God is eternal and therefore He rejected the polytheism (shirk) that was the hallmark of the society around him. He finally, declared the shahada (proclamation of belief in one God) as a sign of acquiring internal peace.

B: Importance of the Theme:

Theme of this passage teaches Muslims to refuse Shirk i.e. associating partners with God and to believe in Tawhid. They should learn that celestial bodies merely reflect God’s glory and are only God’s creatures. They should never be worshiped because the Quran categorically declares: “he has made subject to you the night and the day; the sun and the moon; and the stars are in subjection by his command” (16:12, al-Nahl). Muslims should also believe God granted prophet-hood to his messengers by various modes and that all these messengers preached the universal message of Tawhid. Prophet Ibrahim’s proclamation of Tawhid was not different from the shahada taught by the Prophet Muhammad (SAW). Therefore Muslims should respect all the messengers equally.

13: Surah Al-Ma’idah (5:110)

A: Theme:

Theme of this passage is God’s association with His messengers. It describes God’s address to Jesus in the Divine Court in the presence of children of Israel. It outlines the prophetic signs of Jesus that include his ability to speak from the cradle, give life to the dead and cure the leper and the blind. Above all he was taught the divine wisdom through the Torah and the Gospel but despite all this he was rejected by his people who even tried to crucify him.

B: Importance of the theme:

Muslims are taught many important things though the theme of this passage. They are required to believe that, like other messengers Jesus was also a man chosen by God. He was granted miraculous powers so that men of wisdom should identify him. The Quran referred to this fact as: “thus does God make clear to you His signs in order that you consider” (2:219, al-Baqarah). Muslims also learn that God’s messengers were always rejected despite such clear signs by the ‘spiritually dead’ and ‘sick in heart’ people who are mentioned by the Quran as: “those who reject our signs are deaf and dump and midst of darkness profound” (6:39, al-An’am). Muslims also learn that the rejecters of truth will stand accountable before God in the Hereafter.

14: Sura Al-Duha (93)

A: Theme:

Theme of the passage is God’s special relation with the Holy Prophet. The passage was revealed after a long break that worried the prophet, and his makkan enemies began to mock him. God consoled him re-assuring that he would not abandon him. God reminded the prophet some of His past favours on him. The prophet was a born orphan but God made arrangements for his growth and upbringing. God then granted him prophet-hood, His greatest reward. Purpose of these reminders is to re-assure him of similar support in future. However, God instructed him to be kind to those in need as this would reflect his gratitude to God.

B: Importance of the Theme:

The theme of this passage teaches Muslims the importance of faith in God’s help. The Holy Prophet (SAW) was re-assured by God in the midst of mockery in Makkah. Muslims today should also retain their faith in difficult times by remembering the Quranic promise: “So, verily with every difficulty there is a relief” (94:5, al-Inshirah). Muslims should believe that all messengers of God were rejected and ridiculed but they remained firm in their mission. They should also believe that the relationship with God can be strengthened by their kindness to the weak and unsupported people because such an attitude is an expression of love for God. The Quran says: “it is righteous to spend of your substance out of love for Him, for your kins, for orphans” (2:177, al-Baqarah).

15: Sura Al-Kauthar (108)

A: Theme:

Theme of the passage is God’s relation with his messengers. It mentions God’s special care for the Holy Prophet (SAW) in time of difficulties. The Prophet was mocked by the Makkans on the death of his sons from Khadija (RA). God consoled him by promising him abundance of success and destruction of the ones who insulted him. He told the prophet to remember God through regular prayer and to develop the spirit of sacrifice so that he could continuously strengthen his bond with God and to get constant divine support.

B: Importance of the Theme:

This passage, like surah 93, teaches Muslims to have faith in God’s support that surely teaches the noble people. The holy prophet was assured of “abundance” in the face of persecutions in Makka. This “abundance” came in the form of his countless followers and his descendants through his daughter Fatima. His insulters, on the other hand, perished for ever. So, a noble mission always survives though it is rejected by the misguided people. The Quran testifies to it: “rejected were the Messengers before you; with patience and constancy they bore their rejection“ (6:34, al-An’am). The passage teaches Muslims to develop spirit of sacrifice and establish prayer as these are the best means of getting closer to their lord, as is endorsed by the Quran: “and establish regular prayer in order to remember Me” (20:14, Taha).

My Photos from Beijing

2012-02-07T17:58:00.000+05:00

Hong Lingjin Park Beijing

Great Wall of China

Near my residence

Ice City Beijing

Bird Nest (Biejing Olympics was held here)

Enjoying with children

FAQs for Islamiyat (2058)

2011-12-11T14:01:00.001+05:00

FAQs for Islamiyat (2058)

Q Is Islamiyat available to candidates in any country?

Yes, candidates anywhere can sit the examinations.

Q What are the differences between O Level Islamiyat (2058) and O Level Islamic Religion and Culture (2056)?

There are slight differences in the content but these are minimal, the main difference comes in the examination. The best way to see is by looking at the syllabus and past papers. There is no difference in the qualification so it basically comes down to which one you prefer. Islamic Religion and Culture is only available in November each year whereas Islamiyat is available both November and June.

Q What is the duration of the exam?

2058/01: 1 hour 30 minutes; 2058/02: 1 hour 30 minutes.

Q Which themes and passages from the Qur’an do we study for Paper 1?

The Qur'an as a whole contains a number of major themes. The revised syllabus focuses on three of them:

1) Allah in himself

2) Allah's relationship with the created world

3) Allah's messengers.

The syllabus lists 15 Qur'an passages, 5 under each of these 3 major themes. It is these themes that Question 1 asks about.

The passages collected under each major theme will all contain something significant about the theme, and that is what students should be taught to think about. In the examination these 15 passages are tested in Paper 1, Question 1, where 3 passages are set and candidates have to choose any 2.

Q Will the three Qur’anic passages in Paper 1 be on the same theme?

They could each be from any of the three themes.

Q What is the difference between part (a) and part (b) of Question 1 in Paper 1?

The instruction to candidates reads as follows:

1. Choose any two of the following passages from the Qur’an, and:

(a) briefly describe the main theme(s) in each passage [4]

(b) briefly explain how each passage presents its theme(s) in a distinctive way. [4]

Part (a) asks about the general theme contained in the passage, the theme that the passage may share with many other passages in the Qur'an.

And part (b) asks about the way in which this passage talks about the theme in its own particular manner. Almost every passage in the Qur'an contains one of the major themes of the Qur'an, and it often contains it in language and ideas that are unique to itself. For example, the stories of Noah, Abraham and Moses all talk about the theme of messengers and how God guides them and protects them. But each of these stories expresses the teaching about protection in its own way: Abraham being protected from his community when they try to finish him, Moses being protected from Pharaoh's army by the waters of the sea.

The two parts of the question ask about these two features of the passages: (a) how they present a theme(s) found throughout the Qur'an, and (b) how they explain or illustrate the theme(s) in particular ways.

Q Could you give an example of what is expected in Question 1 part (a) and part (b) of Paper 1?

In part (a), the question asks candidates to describe the major theme they can detect in the passage they have chosen. Thus, if they were asked about Sura 112, which the syllabus lists under the major theme (1) Allah in himself, they would write about the theme of the oneness of God (though in more detail).

In different parts of the Qur'an, these themes are talked about slightly differently - thus, while Sura 112 talks about the oneness of God in one way, Sura 2.255 talks about it in a slightly different way, using different language and creating different pictures in the mind. In part (b), therefore, the question asks candidates to explain the particular features of the description in the chosen passage. They may refer to the concepts included in Sura 112 - e.g. not begetting and not being begotten, as opposed to Sura 2.255, e.g. not being comprehended by human thought, never sleeping and being seated on the throne. So the question as a whole tests candidates' knowledge of (a) the main teaching in a passage, and also (b) their understanding of the way in which that particular passage conveys the teaching.

Q How will marks be awarded for Question 1 in Paper 1?

The method of marking asks examiners not to look for individual points but for the overall quality of an answer. That is the difference between levels and points marking. So the candidate should not think of making 4 points in order to gain 4 marks, but of showing deep knowledge and understanding about the passage, firstly concerning the main theme it contains, and secondly concerning the special way it expresses that theme.

The allocation of marks in Paper 2058/01 Question 1 is as follows: part (a) 4 marks, part (b) 4 marks. Candidates have to comment on two passages, both in part a) and in part b). Does this mean the marks allocated for each part are 2+2?

No, the approach to marking Paper 2058/1 Question 1 is to read both answers to part (a) of the two chosen passages, and then both answers to part (b). Examiners will then give a single mark out of a maximum of 4 for the two answers to (a) and a second single mark out of a maximum of 4 for the two parts (b). In this way the examiners will be judging the overall performance of the candidate in showing knowledge, and also in showing understanding.

Q In Paper 1, Question 1, part (b), where candidates are asked to explain how each passage they have chosen presents its theme or themes in a distinctive way, are candidates supposed to compare the two passages chosen - i.e. give their similarities and differences - or present their answers separately?

Candidates should explain each of the chosen passages independently as two separate answers – the question does not ask them to compare the two chosen passages in a single answer.

Q In Paper 1, Question 1, part (b), where candidates are asked to explain how each passage they have chosen presents its theme or themes in a distinctive way, if candidates want to show how a passage differs to other passages on the same theme, should they contrast it with one of the passages listed in the syllabus only?

Candidates can refer to Qur’anic passages on the syllabus or to other Qur’anic passages not on the syllabus as long as they are relevant to the theme. For example, if they attempt Sura 112, for example, they could say how this passage differs from Sura 2.255, which is also on the same theme and also listed in the syllabus, or they could say how it differs with another passage which refers to the same theme (of oneness and greatness of God) that is not in the syllabus. By referring to relevant passages that are not listed in the syllabus, they will show wider knowledge of the Qur'an.

Q In the specimen paper, for an essay question, the marks distribution is 10 and 4 marks. Is this how essays will always be, or could there be different mark distributions?

As in the syllabus (which contains the generic marking criteria), all the ESSAY questions will be 10 (AO1 knowledge) and 4 marks (AO2 understanding).

Q It appears from the syllabus that moral matters – such as modesty, self respect, respect for women, finance, relations with non-Muslims, and Islam in community life – are no longer separate topics but have been merged with topics such as the biography of the Prophet. Is this correct?

Yes, it is true that in the syllabus there is no separate topic on 'moral' matters, as these have been merged with other topics. If you look closely at the syllabus, you will see that issues of morality are now linked with study of the Qur'an, the Hadiths, the Prophet and the Caliphs. Even in the old syllabus, questions on morality - Question 3 in 2058/02 - have nearly always been worded as 'Describe three examples from the life of the Prophet that show how he treated his wives', or something similar. The intention has been to get candidates to link the example of the Prophet or the teaching of the Qur'an or the example of the Caliphs with issues of morality. So the revised syllabus simply makes this link explicit.

Q Can Islamiyat be offered in Urdu?

University of Cambridge International Examinations is an international examinations board which offers examinations in the medium of English (except for language syllabuses). As such it would not be possible to offer Islamiyat in Urdu or any other language. Islamiyat is not only taken by candidates in Pakistan and so to offer it in Urdu would limit those who could study the course.

Q When questions about the compilation of the Hadith are asked will candidates be expected to answer from a Sunni or a Shi’i perspective or from both?

Candidates are able to answer the question according to what they know and what is relevant to the question, whether this be Sunni or Shi'i.

summary of Article of Faith

2011-12-07T15:36:00.001+05:00

Articles of Faith

1. A Muslim believes in One God, Supreme and Eternal, Infinite and Mighty, Merciful and Compassionate, Creator and Provider.

God has no father nor mother, no sons nor daughters. He has not fathered anyone nor was He fathered. None equal to Him. He is God of all mankind, not of a special tribe or race.

God is High and Supreme but He is very near to the pious thoughtful believers; He answers their prayers and helps them. He loves the people who love Him and forgives their sins. He gives them peace, happiness, knowledge and success.

God is the Loving and the Provider, the Generous and the Benevolent, the Rich and the Independent, the Forgiving and the Clement, the Patient and the Appreciative, the Unique and the Protector, the Judge and the Peace. God's attributes are mentioned in the Quran.

God creates in man the mind to understand, the soul and conscience to be good and righteous, the feelings and sentiments to be kind and humane. If we try to count His favours upon us, we cannot, because they are countless.

In return for all the great favours and mercy, God does not need anything from us, because he is Needless and Independent.

God asks us to know Him, to love Him and to enforce His Law for our own benefit and our own good.

2. A Muslim believes in all the Messengers and Prophets of God without any discrimination.

All messengers were mortals, human beings, endowed with Divine revelations and appointed by God to teach mankind. The Holy Quran mentions the names of 25 messengers and prophets and states that there are others. These include Noah, Abrahim, Ishmael, Isaac, Moses, Jesus, and Muhammad. Their message is the same and it is Islam and it came from One and the Same Source; God, and it is to submit to His will and to obey his law, ie, to become a Muslim.

3. A Muslim believes in all scriptures and revelations of God, as they were complete and in their original versions.

Revelations were given to guide the people to the right path of God. The Quran refers to the books revealed to Abrahim, Moses, David, Jesus and Muhammad.

Today, the books before the Quran do not exist in their original form. They are lost or corrupted or concealed. Weakness in the early period of Judaism and Christianity are partly responsible.

Today the Quran is the only authentic and complete book of God. No scholar has questioned the fact that the Quran today is the same as it was more than 1400 years ago. Muslims till today memorize the Quran word by word as a whole or in part.

God who revealed the Quran is protecting it from being lost, corrupted, or concealed.

4. A Muslim believes in the angels of God.

They are purely spiritual and splendid beings created by God. They require no food or drink or sleep. They have no physical desires nor material needs.

Angels spend their time in the service of God. Each charged with a certain duty. Angels cannot be seen by the naked eyes. Knowledge and truth are not entirely confined to sensory knowledge or sensory perception alone.

5. A Muslim believes in the day of Judgement.

This world as we know it will come to an end and the dead will rise to stand for their final and fair trial. Everything we do, say, make, intend and think are accounted for and kept in accurate records. They are brought up on the day of Judgement.

People with good records will be generously rewarded and warmly welcomed to God's Heaven. People with bad records will be fairly punished and cast into Hell.

The real nature of Heaven and Hell are known to God only, but they are described by God in man's familiar terms in the Quran.

If some good deeds are seen not to get full appreciation and credit in this life, they will receive full compensation and be widely acknowledged on the Day of Judgement.

If some people who commit sins, neglect God and indulge in immoral activities seem superficially successful and prosperous in this life, absolute justice will be done to them on the Day of Judgement.

The time of the Day of Judgement is only known to God and God alone.

6. A Muslim believes in "Qadaa" and "Qadar".

"Qadaa" and "Qadar" means the Timeless Knowledge of God and His power to plan and execute His plans. God is not indifferent to this world nor is He neutral to it.

God is Wise, Just and Loving and whatever He does must have a good motive, although we may fail sometimes to understand it fully.

We should have strong faith in God and accept whatever He does because our knowledge is limited and our thinking is based on individual consideration, whereas His knowledge is limitless and He plans on a universal basis.

Man should think, plan, and make sound choices, but if things do not happen the way he wants, he should not lose faith and surrender himself to mental strains or shattering worries.

Descendants of the Holy Prophet (PBUH)

2011-12-07T15:31:00.001+05:00

Descendants of the Holy Prophet (PBUH)

1. Zainab bint Muhammad:

She was the eldest daughter of the Holy Prophet (PBUH) and his wife khadija and was born ten years before being granted prophet hood. She was the second child of the Holy Prophet (PBUH) after Qasim. She was married to her maternal aunts son Abul Aas bin Rabi. She embraced Islam but was left in Makah when the Holy Prophet (PBUH) migrated to Madinah. Her husband didn’t accept Islam until 6 A.H. Her husband wasn’t a Muslim and fought against the Muslims in the battle of Badr. He was brought as a captive before the Holy Prophet (PBUH). For his ransom, Zainab sent a necklace that had been given to her by her mother. The Holy Prophet (PBUH) returned the necklace and released Abul Aas on the condition that he would send Zainab to Madinah, which he did.

On the way she was attacked by Habbar bin Aswad and suffered a miscarriage. She died in 8 A.H as a result of the wounds inflicted upon her by this attack. The Holy Prophet (PBUH) performed her funeral prayer and she was buried in Madinah. The Holy Prophet (PBUH) used to say about her:

“ She is the best amongst my daughters; for my sake she has suffered a lot”

She was highly devoted to her father and was re-united with her husband after his conversion. They had two children; Ali who dies in infancy and Ummaimah who later married Ali bin Abi Talib.

2. Ruqayya bint Muhammad:

The Holy Prophet (PBUH)’s second daughter was born three years after the birth of Zainab. She was married to Utba son of Abu Lahab. The Holy Prophet (PBUH) declared his mission; Abu Lahab became his enemy and asked his son to divorce Ruqayya, which he did.

Then she was then married to Hazrat Usman bin Affan. She along with her husband was the first couple to migrate for the sake of Islam as they were in the first batch of emigrants to Abyssinia. In Abyssinia she gave birth to a son who died when he was six years old. They came back to Makah in the tenth year of Prophet Hood. A few years later, she migrated to Madinah with her husband.

They both were a handsome couple and their marriage was a happy one. She contracted small pox and died at the age of 21 when her father was away for the battle of Badr.

3. Umm-e-Kulthum bint Muhammad:

She was the third daughter of the Holy Prophet (PBUH) and was born three years before Prophet Hood. She was first married to Utaiba, son of Abu Lahab. When the Holy Prophet (PBUH) declared his mission, Abu Lahab asked his son to divorce Umm-e-Kulthum, which he did. She migrated to Madinah with her step mother Hazrat Sawdah. After the death of Ruqayya, she was married to Hazrat Usman. She died at the age of 25 A.H. while her father and husband were away for the Tabuk expedition. She didn’t leave behind any children.

The Holy Prophet (PBUH) himself laid her down in the grave with flowing tears.

4. Fatima bint Muhammad:

Her name was Fatima and title was Zahra. She was the youngest daughter of the Holy Prophet (PBUH) born from his marriage with Khadija. She was born on the first year of the mission of the Holy Prophet (PBUH). Thus it is generally believed that she was the first baby who was a Muslim since she was born. She was married to Hazrat Ali at the age of 15.

The Holy Prophet (PBUH) had great love for Fatima. He would stand up to receive her and offer his place to her to sit. Fatima would do the same on receiving her father. Ali did not solemnize any marriage during the life of Hazrat Fatima.

The Holy Prophet (PBUH) also included Fatima among the sacred women by saying:

“Among all the women of the world, Mary, Khadija, Asiya and Fatima are sufficient to emulate.”

Fatima loved a simple and pious life and was extremely well uniformed in religious

affairs. She had five fine children: Hassan, Husain, Mushin, Umm-e-Kulthum and

Zainab.

The Holy Prophet (PBUH) during his last days of illness had told Fatima that she

Would be the first to meet him in paradise. She died about six months after his death.

Her funeral prayer was performed by her husband Ali and she was buried in Jannat-

Ul-Baqi.

5. Hazrat Imam Hassan:

Hazrat Imam Hassan was the son of Hazrat Ali and Hazrat Fatima and the elder of the two grandsons of the Holy Prophet (PBUH). He was born in Madinah on the first of Ramadan. Soon after his birth, the Holy Prophet (PBUH) named him Hassan. He is also known as Shabbar, which in the native language means Handsome.

Hassan was brought up in an ideal atmosphere. His only teachers were his grandfather and parents. Imam Hassan would sit and listen to the Holy Prophet (PBUH) as he would recite the latest revelations of the Holy Quran. Then, Imam Hassan would memorize them by heart.

He was only of eight years when the Holy Prophet (PBUH) passed away. A few months later, his mother also died. Hazrat Ali devoted his time in the compilation of the Quran and Hadith. Therefore, Imam Hassan also learnt to follow his father’s example.

During the time of the khilafat of Hazrat Ali, he took part in all the battles. He also held the charge of Bait-ul-Maal. On the 21^st of Ramadan, after the death of Hazrat Ali, Imam Hassan was declared Khalifa with the consent of forty thousand people.

Imam Hassan had a wife named Joda bint Ashs. Muaviya, who was an enemy of Imam Hassan, promised her that if she would poison Imam Hassan, he would reward her with 2000 Dirham’s, ten dresses of Gold work and an output of the olive oil of Kufa. In addition, he would marry her to his son Yazid. Joda succeeded in dissolving the poison in the drinking water and Hazrat Imam Hassan died within a few hours after drinking the water. He was buried in Janat-ul-Baki

6. Hazrat Imam Husain:

He was born to Hazrat Ali and Hazrat Fatima on Thursday, third Shabban in the fourth year of Hijrat. At the time of his birth the Holy Prophet (PBUH) was out on an expedition. Immediately, after his birth, hazrat Fatima became ill and Imam Husain was sent to Umm-e-Fazal for nursing.

On the 7^th of Muharram, 61 A.H., while Imam Husain was camping at Karbala, the yazid sources cut off all sources of supply of water to the Imam’s, Imam Husain then decided to fight Yazid.

Thus the battle of truth against falsehood began. One after the other, the Imam’s followers laid down their lives. On the 10^th of Muharram when all of his devotees had been killed, he went to his sick son Zain-ul-Abidin and handed over the charge of the office of Immamat to him. Then he went back to the battlefield. Swords and axes began falling on him and he lay wounded from head to toe. Later, when he died, his head was cut off from his body and taken to Yazids court.

2011-07-27T08:53:00.001+05:00

important to know

2011-06-11T07:48:00.000+05:00

Assalamo alaikum students and colleagues!

this is to inform you people that i have moved from Pakistan to Beijing, China for job purposes. for the last month or so i could not open my website, so that is why i was unable to answer your queries on face book and website. face book is also banned here. i am trying hard to connect you through different proxies
and hope i shall be able to connect you soon comprehensively. so hang on and i also hope that you people had a nice exams

Regards
Muhammad Ali Asad

Syllabus and Paper Pattern 2011

2011-04-11T20:31:00.000+05:00

Cambridge O Level Islamiyat
Syllabus 2011 code 2058

All candidates take two written papers and answer in English. Both papers must be taken for the candidate to be awarded a grade.

Paper 1 1½ hours

Paper 1 contains 5 questions of which candidates must answer Question 1, Question 2 and two others.

1. Major themes of the Qur’an: Three passages will be set from the list in Appendix 1, of which
candidates may choose any two. [8 marks]

2. The history and importance of the Qur’an: This question is usually set in more than one part, and
requires an essay length answer. [14 marks]

3. The life and importance of the Prophet Muhammad: One or two questions are set, usually in more
than one part, requiring essay length answers. [14 marks]

4. The first Islamic community: One or two questions are set, usually in more than one part, requiring
essay length answers. [14 marks]
Total mark = 50
.
Paper 2 1½ hours

Paper 2 contains 5 questions of which candidates must answer Question 1, Question 2 and two others.

1. Major teachings of the Hadiths of the Prophet: Four passages are set from the list in Appendix 2, of
which candidates may choose any two. [8 marks]

2. The history and importance of the Hadiths: This question is usually set in more than one part, and
requires an essay length answer. [14 marks]

3. The period of rule of the Rightly Guided Caliphs and their importance as leaders; One or two
questions are set, usually in more than one part, requiring essay length answers. [14 marks]

4. The Articles of Faith and the Pillars of Islam: One or two questions are set, usually in more than one
part, requiring essay length answers. [14 marks]

Total mark = 50.

Hadis 1 - 5

2011-03-05T23:30:00.000+05:00

Major Teachings of Ahadis

Q. (a) Describe the main teachings contained in this hadis. [2+2]

(b)Explain how Muslims put these teachings into practice. [2+2]

Hadis 1

'Religion is sincerity.’ We said: 'To whom? ‘The Prophet [pbuh] said: 'To Allah, his book, his messenger, the leaders of the Muslims and to their common people’.

a) This hadis embraces all aspects of faith. Sincerity to Allah and His messenger means that one’s heart should be cleansed from all impurities with regard to belief in Allah and the knowledge of his book must be spread and acquired as well as carried out faithfully. Holy Prophet [pbuh] must be loved with perfect sincerity of heart and should be obeyed and followed in all affairs of life. The leaders of rulers of Muslims must be provided with full support and co-operation but if they get detracted, they should be rightly advised. Then, fellow beings must be honored and their rights should be uplifted and every possible service must be extended to them.

b) Muslims must show sincerity to Allah by submitting their will to the will of Allah. they must acquire the knowledge of Holy Quran and spread it out in the society wherever possible. Similarly, the Sunnah of the Prophet [pbuh] must be sincerely practiced and considered as a guideline next to the Holy Quran. Full support must be extended towards the leaders of the Muslims in such a way that they must feel comfortable in ruling the state. The Holy Prophet said: ''Who so obeys my commander, obeys me and whoso disobeys the commander disobeys me.'' The same goes to the common people, any possible service or help possible should be extended towards them and their dignity should be preserved.

Hadis 2

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

a)This hadis emphasizes fraternity and brotherhood. Muslim brotherhood has been established by Allah Himself and therefore, it is binding upon all Muslims to be cooperative and kind to each other. The life of a Muslim revolves around the pillars of faith and cannot acquire perfection unless there is mutual love and co-operation among the believers. The words ' none of you believes ' do not imply a negation of faith. Rather, they suggest an imperfection of faith.

b) if Muslims want to attain the true state of faith ,it is essential for them to be free from selfishness. They should be genuinely interested in the welfare of the welfare of their brothers and desire for them all the good things, advantages and benefits they desire for themselves and dislike for them all the conditions and circumstances they do not like for themselves. Holy Prophet [pbuh] said about superior faith: '' That you desire for others what you desire for yourself and do not desire for others what you do not desire for yourself.''

Hadis 3

Let him who believes in Allah and the Last Day either speak good or keep silent,and Let him who believes in Allah and the Last Day be generous to his neighbour,and let him who believes in Allah and the Last Day be generous to his guest.

a) 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 Holy Prophet pbuh aim at inculcating and developing the feelings of generosity and kindness in our day to day interaction with others. True belief is associated with kindness in attitude. According to several other sayings of the Holy Prophet, demonstration of true belief has to be practiced 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 guest are important components of the Muslim society and showing them generosity would strengthen the bonds of love and fraternity. Allah enjoins upon us in surah al-Ma’un, certain duties signifying the importance of being good to neighbors.

Hadis 4

A man asked the messenger of Allah [pbuh] :Do you think that if i perform obligatory prayers, fast in Ramadan ,treat as lawful that which is lawful and treat as forbidden that which is forbidden and do nothing further, I shall enter paradise? He said: Yes.

a) 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. We believe that without the establishment of Salah and observance of the Sawn, 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 both aim 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 Haram so as to achieve the objectives. Thus such a conduct in life would pave the way to Paradise.

Hadis 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; and removing a harmful thing from the road is a charity.

a) Sadqa means any act of kindness towards fellow humans for the sake of achieving Allah’s pleasure. All good deeds are charity and shall be rewarded by Allah. The Holy Prophet is stressing here that every one of us must perform good deeds each day. As in the examples given by the Holy Prophet, all joints and organs of the body working for goodness perform acts of charity;

b) This hadith emphasizes that a Muslim must spend each day of his or her life doing acts of kindness. Charity, help and assistance in any form make the linchpin of the Islamic teachings. Such acts assume the status of “Sadqah”.The criterion of faith and the sign of a true believer is that he should try to do as much good as he can for his fellow beings. the Holy Prophet said that, '' Even a smile is a charity ''

Ayat Al Kursi - Quranic passage

2011-02-03T09:27:00.000+05:00

Ayat Al Kursi (2:255)

In the name of Allah, most Gracious, Most Merciful.

Allah! There is no God but He, the Living, the Self-subsisting. Neither slumber

nor sleep can seize Him. To Him belongs whatever is in the heavens and

whatever is in the earth. Who will intercede with Him except by His Leave?

He knows what is in front of them and what is behind them, While they

encompass nothing of His Knowledge, except what He wills. His Throne

extends over the heavens and the earth, And He is never weary of

preserving them. And He is the Sublime, the Supreme.

(I) The Main Theme(s)

.Teachings

.Lessons

.Beliefs

.Theme

(II) The Presentation of the Theme

.How does the Quran explain it

.What examples etc it uses

.How similar themes are mentioned in the HQ

.Example from the Quran

The Main Theme(s)

1. The main theme of this passage, which we know as the verse of the Throne, is the oneness of

Allah, or tawhid

2. Allah is a being unlike any other beings because he knows everything and can do everything

3. Also He has neither parents nor children

4. Similarly Surah Ikhlas also states that He cannot be compared to anyone or anything

5. His throne signifies His absolute power over all as well as His absolute knowledge of everything.

The Presentation of the Theme

• This passage marks out the differences between Allah and His Creation

• It teaches us that Allah has no human weakness and limitations, such as sleep, limited knowledge and tiredness

• Allah never tires or sleeps, and His knowledge covers everything

• Even man’s knowledge is only that which Allah grants

• Others Quranic verses similarly declare that He know the most concealed secrets

• Moreover, His throne which means kingdom is over all the heavens and the earth

• He doesn’t require any help or rest which proves His limitless power

• Thus this passage teaches the lowly position of humans before their Creator.

Ahadis - Frequently asked Questions

2011-01-02T12:36:00.000+05:00

Frequently asked Questions

Q.1 What is meant by main teachings of hadis?

The candidate has to explain the hadis keeping in view what does this hadis say and demand from us.

Main teaching includes

· Teaching islamiat4olevels.blogspot.com

· Lessons

· Beliefs

Q.2 How many Ahadis are set in the paper and how many to attempt?

There are 4 Ahadis set in Question.1, paper 2 and the candidates have to attempt any two Ahadis.

There are 20 Ahadis total in the syllabus which are further classified into two parts:

i) individual responsibilities ii) communal responsibilities

Sir Ali Asad islamiat4olevels.blogspot.com

Q.3 Can we give reference in (a) part of the question?

Yes, you can give reference in part (a)

Q.4 How should we attempt (b) part of the question?

Part (b) question is totally understanding based and candidate has to answer it keeping in view how he will apply the main teachings of the hadis in his practical life. The candidate should be realist and positive in his approach while attempting this part.

Q.5 Is it necessary to give reference in part (b)?

Yes. Examiner is always looking for an answer of good understanding which also requires cross comparison or contrast. An appropriate reference or quote will definitely earn the candidate good score. Any example from the life of The Holy Prophet can also be given as reference.

Q.6 How many references should be given?

Minimum one and maximum two references should be given to make your answer worth scoring in the eyes of the examiner. Vague reference or reference given in isolation may not earn you any mark.

Q.7 In specimen paper, each part of the question carries [4] marks while we are taught it as of [2] marks.

Yes this is right. A candidate has to attempt two Ahadis out of four and the question is divided into two parts: (a) and (b). It means that the candidate has to attempt two (a) and two (b) parts. The examiner prefers to check both (a) parts together and both (b) parts together and he will award the marks out of [4]. So it is strongly recommended to the candidates to attempt both (a) parts together and both (b) parts together to facilitate the examiner in marking.

Sir Ali Asad islamiat4olevels.blogspot.com

Q.8 What should be the length of the answer?

There is no hard and fast rule for the prescribed length of the answer. Each part contains 2 marks and it should not be more than 5 lines: each line containing 8-10 words. Examiner will not mark the quantity but he is more inclined towards the quality of the work.

Guess paper 2 (May Allah work it out and help u)

2010-10-18T20:33:00.000+05:00

Guess paper (May Allah work it out and help u)

OCT / NOV 2010 Guess (paper 2)
(it is for those who have completely gone through the syllabus. don't be a blind followers)

this time i m not giving u specific questions but specific topics out of which questions can be set to make the scope large.

Q2 compilation of the hadis, shia sunni compilation, main features of sihah e sitta, services and importance of compilers, hadis and its relation with ijma, qiyas and quran

Q3 Hazrat Umer: administration, character, battles, his death, major events

and Hazrat Ali: account of his khilafat / major events, battles of siffin and camel, why he refused to take revenge of Hazrat Usman’s murder in the beginning of his khilafat

Q4 Zakat & fasting: how they are observed and their benefit and importance for Muslim community

Hajj: different rituals and their importance

Q5 life after death (predestination) and its impact on Muslim

jihad: its types and how it could be done today

Prophets

Lastly best of luck

Guess paper 1 (May Allah work it out and help you)

2010-10-03T13:51:00.000+05:00

Guess paper (May Allah work it out and help you)

OCT/NOV 2010 Guess (paper 1)
(it is for those who have completely gone through the syllabus. Don't be a blind follower)
Q1.
Allah in Himself or Allah’s Messengers

Q2.

(a) Outline the main theme of the verses of the Holy Quran you have studied about Allah’s messengers/God in himself/God’s relation with the created world?
or
The Holy Quran in relation with Ijma or Qiyas.

(b) What message can be derived from these teachings?

Q3.
(a) Writ a note on the farewell sermon?
(b) Explain the importance of The last Sermon in the history of Islam.

Why was the treaty of Hudaibya an important turning point for the Muslims?

Q4.
(a) Explain the importance of Hazrat khadija during the lifetime of Holy prophet and Hazrat Ayesha after the life of the Holy prophet (S.A.W)?

(b) How prophet’s behavior towards his wives provides a model for Muslims to follow?
Or

(a) Write a short biographical account of Abu Talib/ Hzrat Abu Sufiyan/ Hazrat Ameer Hamza/ Hazrat Bilal.
(b) Explain why the death of Abu Talib threatened the security of the Holy Prophet (S.A.W) in Makkah?

Q5.
(a) Outline four qualities of the Holy Prophet (S.A.W) that make him a model for Muslims to follow?
(b) Explain the meaning of title seal of prophets?

Quranic Passages- -Frequently asked Questions

2010-09-13T21:11:00.002+05:00

I dedicate this posting to all of my students of Aitchison College

Quranic Passages (Paper 1, Q: 1)

Frequently Asked Questions

Q.1 what should be included in the main theme of the Quranic passages?

Main theme is the central idea of the passage, around which the whole passage revolves. There can be more than one theme. Just like in Urdu, there is Markazi khayal, the only difference is theme can be more than one. This part requires:

· Teaching

· Lessons

· Belief

· Theme
As for the meaning of reflection ,it means how the sura talks about the themes in a particular manner e.g. Sura 112 talks about the themes of God in Himself, His Oneness, His uniqueness which may be different to the way its talked about in other suras.

Q.2 How many themes are there of the Quranicc Passages?

There are 15 passage total in the syllabus. They are further divided into three major themes and each has five passages in it.

1. Allah in Himself

2. Allah’s relationship with His Created World

3. Allah’s Messenger

Q.3 How many Passages are set in the paper and how many to attempt?

There are three quranic passages set in the paper and the candidates have to attempt any two. Each passage is of [4] marks.

Q.4 there are three major themes of Quranic Passages. Is it necessary that passage will set in the paper from each part of them?

This is not necessarily true. It is sole discretion of the examiner to set the quranic passage out of any three phases. So students should not take risk and he should go through all the Quranic passages.

Q.5 Can we give reference in (a) part of the question?

Yes. References are always acknowledged. But reference should be relevant and should make sense. Vague or unclear reference cannot score high.

Q.6 What should be the length of the answer?

There is no hard and fast rule for the prescribed length of the answer. Each part contain 2 marks and it should not be more than 5 lines: each line containing 8-10 words. Examiner will not mark the quantity but he is more inclined towards the quality of the work.

Q.7 What is distinctive way (part b)?

It means the uniqueness of the passage. How differently and beautifully Allah has described or explained the things in the passage. This include:

· How does the Quran explain it

· What example or analogy it uses

· How similar themes are mentioned in the Quran

· Example either from Quran or hadis

Another way of answering part (b) questions is to reflect upon their meaning to Muslims e.g. it helps Muslims to understand the nature of God,it removes doubt about God having partners.

Q.8 Is it necessary to give reference in part (b)?

Yes. Examiner always looking for an answer of good understanding of the passage which also requires cross comparison or contrast. An appropriate reference or quote will definitely earn the candidate good score.You can give refences in both parts as long as they are relevant to the answer.

Q.9 How many references should be given?

Minimum one and maximum two references should be given to make your answer worth scoring in the eyes of the examiner.

Q.10 In specimen paper, each part of the question carries [4] marks while we are taught it as of [2] marks.

Yes this is right. A candidate has to attempt two Quranic passages out of three and the question is divided into two parts: (a) and (b). it means that the candidate has to attempt two (a) and two (b) parts. The examiner prefers to check both (a) parts together and both (b) parts together and he will award the marks out of [4]. So it is strongly recommended to the candidates to attempt both (a) parts together (one after another) and both (b) parts together (one after another) to facilitate the examiner in checking.

small changes in 2012 syllabus of 2058 for by the cambridge university

2010-08-06T13:00:00.000+05:00

Please note the following amendments to the 2012 syllabus.

Hadith 7 should read as follows:

It was said: O Messenger of Allah, who is the most excellent of men? The Messenger of Allah (may
Allah bless him and give him peace) said: ‘The believer who strives hard in the way of Allah with his
person and his property.’

Hadith 13 should read as follows:

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.

small changes in the syllabus of 2058 by the cambridge university

2010-08-06T12:55:00.000+05:00

Appendix 1: Passages from the Qur’an for Special Study, Surah 6:
101-103:

In the English version of Surah 6 as set in the 2009 and 2010 syllabus, the
placement of the verse number ‘102’ should be at the beginning of the next
sentence. The correct placement of the verse number is as follows (the new
position is underlined):

101. To Him is due the primal origin of the heavens and the earth: how can
He have a son when He has no consort? He created all things, and He has
full knowledge of all things.
102. That is Allah, your Lord! There is no god but He, the Creator of all things:
then worship Him: and He has power to dispose of all affairs.
103. No vision can grasp Him, but His grasp is over all vision: He is above all
comprehension, yet is acquainted with all things.

• Appendix 2: Hadith for Special Study, Hadith 5:

There is a small omission in the translation of Hadith 5 as set in the 2009 and
2010 syllabus. The correct translation is as follows (the added clause is
underlined):

Every person’s every joint must perform a charity every day the sun comes
up: to act justly between two people is a charity; to help a man with his mount,
lifting him onto it or hoisting up his belongings onto it is a charity; a good word
is a charity; every step you take to prayers is a charity; and removing a
harmful thing from the road is a charity. (Nawawi 26)

In both cases, the Arabic text is unaffected

THE BLESSED COMPANIONS OF THE PROPHET

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The Companions of God’s Messenger constitute the first pure and blessed channel through which the Quran and the Sunna were transmitted to later generations. God is the All-Trustworthy and Inspirer of Trust; the angel Gabriel is also trustworthy. The Quran describes the angel as trustworthy and as one, obeyed and having power (al-Takwir, 20.21). As everybody knows, the Prophet Muhammad was renowned, first of all, for his trustworthiness. Having been revealed by God to the Prophet Muhammad through the Archangel Gabriel, the Quran was entrusted to the Companions, who memorized it, recorded it and transmitted it to the following generations. This blessed community was the living embodiment of almost all laudable virtues and sought nothing but the good pleasure of God; they absorbed, besides the Quran, the Sunna of the Prophet and lived disciplined lives strictly in accordance with the example of the Prophet, and represented and transmitted it without any disloyalty to it.

Scholars are agreed upon the definition of Companionship by Ibn Hajar al-Asqalani: ‘A Companion is the believer who saw and heard God’s Messenger at least once and died as a believer’.

It goes without saying that the Companions are not equal to each other in rank or greatness. Some of them believed in God’s Messenger at the very outset of his mission, and conversions continued until his saying farewell to the world. The Quran grades them according to precedence in belief and according to conversion before the conquest of Makka and after it (al-Tawba, 9.100; al-Hadid, 57.10). The same gradation was also made by God’s Messenger himself. For example, he reproached Khalid for offending ‘Ammar, saying: Do not trouble my Companions! In the same way, he frowned at ‘Umar, when he annoyed Abu Bakr, and said: Should you not leave my Companions to me? Abu Bakr believed in me at a time when all of you denied me. Abu Bakr knelt down and explained: ‘O Messenger of God! It was my fault!’

The Companions were divided into twelve ranks by Hakim al-Nisaburi. This division was made according to the chronological order and some groups are also included in others. It was accepted by the majority of scholars:

1. The four Rightly-Guided Caliphs, namely Abu Bakr, ‘Umar, ‘Uthman and ‘Ali, and the rest of the ten to whom Paradise was promised while alive. They are Zubayr ibn al-Awwam, Abu ‘Ubayda ibn al-Jarrah, ‘Abd al-Rahman ibn ‘Awf, Talha ibn ‘Ubayd Allah, Sa‘d ibn Abi Waqqas and Sa‘id ibn Zayd, may God be pleased with them all.

2. Those who believed prior to ‘Umar’s conversion and frequently gathered together secretly in the house of Arqam to listen to God’s Messenger, upon him be peace and blessings.

3. Those who migrated to Abyssinia.

4. The Helpers (Ansar) who were present at the first ceremony of taking the oath of allegiance to God’s Messsenger at al-‘Aqaba.

5. The Helpers who took the oath of allegiance to the Messenger at al-‘Aqaba, the following year.

6. The first Emigrants who joined God’s Messenger before his arrival in Madina during the Emigration.

7. The Companions who participated in the Battle of Badr.

8. Those who emigrated to Madina during the period between the Battle of Badr and the Treaty of Hudaybiya.

9. The Companions who took the oath of allegiance to God’s Messenger under a tree during the expedition of Hudaybiya.

10. Those who converted and emigrated to Madina after the Treaty of Hudaybiya.

11. Those who became Muslims after the conquest of Makka.

12. The children who saw God’s Messenger either during the conquest of Makka or during the Farewell Pilgrimage, or in any other place and on different occasions.

Jihad - struggle in the way of Allah

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Jihad

Introduction

Jihad

The literal meaning of Jihad is struggle or effort, and it means much more than holy war. Muslims use the word Jihad to describe three different kinds of struggle:

A believer's internal struggle to live out the Muslim faith as well as possible
The struggle to build a good Muslim society
Holy war: the struggle to defend Islam, with force if necessary

Many modern writers claim that the main meaning of Jihad is the internal spiritual struggle, and this is accepted by many Muslims.
However there are so many references to Jihad as a military struggle in Islamic writings that it is incorrect to claim that the interpretation of Jihad as holy war is wrong.

Jihad and the Prophet

The internal Jihad is the one that the Prophet (pbuh) is said to have called the greater Jihad.
But the quotation in which the Prophet says this is regarded as coming from an unreliable source by some scholars. They regard the use of Jihad to mean holy war as the more important.

The internal Jihad

Learning the Qur'an by heart is considered engaging in Greater Jihad

The phrase internal Jihad or greater Jihad refers to the efforts of a believer to live their Muslim faith as well as possible.
All religious people want to live their lives in the way that will please their God.
So Muslims make a great effort to live as Allah has instructed them; following the rules of the faith, being devoted to Allah, doing everything they can to help other people.
For most people, living God's way is quite a struggle. God sets high standards, and believers have to fight with their own selfish desires to live up to them, no matter how much they love God.

The five Pillars of Islam as Jihad

The five Pillars of Islam form an exercise of Jihad in this sense, since a Muslim gets closer to Allah by performing them.
Other ways in which a Muslim engages in the 'greater Jihad' could include:

Learning the Qur'an by heart, or engage in other religious study.
Overcoming things such as anger, greed, hatred, pride, or malice.
Giving up smoking.
Cleaning the floor of the mosque.
Taking part in Muslim community activities.
Working for social justice.
Forgiving someone who has hurt them.

The Greater Jihad controversy

The Prophet is said to have called the internal Jihad the "greater Jihad".
On his return from a battle, the Prophet said: "We are finished with the lesser jihad; now we are starting the greater jihad." He explained to his followers that fighting against an outer enemy is the lesser jihad and fighting against one's self is the greater jihad (holy war).
This quotation is regarded as unreliable by some scholars. They regard the use of jihad as meaning 'holy war' as the more important.
However the quotation has been very influential among some Muslims, particularly Sufis.

Holy war

When Muslims, or their faith or territory are under attack, Islam permits (some say directs) the believer to wage military war to protect them.
However Islamic (shariah) law sets very strict rules for the conduct of such a war. In recent years the most common meaning of Jihad has been Holy War.And there is a long tradition of Jihad being used to mean a military struggle to benefit Islam.

the overwhelming majority of classical theologians, jurists, and traditionalists [i.e. Hadith experts] ... understood the obligation of jihad in a military sense.

What can justify Jihad?

There are a number of reasons, but the Qur'an is clear that self-defence is always the underlying cause.

Self-defence
Strengthening Islam
Protecting the freedom of Muslims to practise their faith
Protecting Muslims against oppression, which could include overthrowing a tyrannical ruler
Punishing an enemy who breaks an oath
Putting right a wrong

What a Jihad is not

A war is not a Jihad if the intention is to:

Force people to convert to Islam
Conquer other nations to colonise them
Take territory for economic gain
Settle disputes
Demonstrate a leader's power

Although the Prophet engaged in military action on a number of occasions, these were battles to survive, rather than conquest, and took place at a time when fighting between tribes was common.

The rules of Jihad

In recent years the most common meaning of Jihad has been Holy War A military Jihad has to obey very strict rules in order to be legitimate.

The opponent must always have started the fighting.
It must not be fought to gain territory.
It must be launched by a religious leader.
It must be fought to bring about good - something that Allah will approve of.
Every other way of solving the problem must be tried before resorting to war.
Innocent people should not be killed.
Women, children, or old people should not be killed or hurt.
Women must not be raped.
Enemies must be treated with justice.
Wounded enemy soldiers must be treated in exactly the same way as one's own soldiers.
The war must stop as soon as the enemy asks for peace.
Property must not be damaged.
Poisoning wells is forbidden. The modern analogy would be chemical or biological warfare.

The Qur'an on Jihad

The Qur'an has many passages about fighting. Some of them advocate peace, while some are very warlike. The Bible, the Jewish and Christian scripture, shows a similar variety of attitudes to war.

Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors.

To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid.

Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them).

But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).

Model Answers of Ahadis

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Hadis 1-3

Q1a) Describe the main teachings contained in the Hadis?

b) Explain how a Muslim can put these teachings in practice?

Hadis 1:

“Religion is sincerity”.We said: “To whom?” The Prophet^pbuh said: “To Allah, his book, his messenger, the leaders of the Muslims and to their common people”.

a) This Hadis emphasizes on all aspects of faith which are also obligatory duties of all the Muslims. It states that a person should be sincere towards Allah by admitting that he is supreme and therefore is the only one to be worshipped. A Muslim should also follow the laws of Allah stated in the Holy Quran and the Shariah. He should also believe that the series of Prophecy has ended on Muhammad SAW and that there will be no Prophet after him. Last but not the least, a Muslim is supposed to believe in his leader (if the leader is actually following the rules of Islam, if not, he is not supposed to be supported).

b) For all of us today, this Hadis contains very important message. We all are to fulfill the commandments of Allah not as a duty but for faith in Allah. We can follow his book Quran by fulfilling the laws stated in it. We can strengthen our faith by admitting that Muhammad SAW is the seal of Prophets. We can also follow the leaders posted on us by Allah Almighty because today, Allah's Prophets are not with us to decide our fate but we can follow our leaders( incase they are true Muslims) and treat them as our role model since Prophet SAW said:-

"Whoso obeys my commander, obeys me and whoso disobeys the commander disobeys me."

Hadis 2:

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

a) This hadis basically teaches us about fraternity and brotherhood which has been established by Allah himself to bind and unite all the Muslims around the globe so that an atmosphere and environment of help and cooperation is attained. For this to happen each muslim should be helpful to his fellow muslim brother and therefore, what a muslim wishes for himself, he shall also wish the same for his muslim fellows.

b) We can put the teachings of this hadis into practice by establishing a relation of mutual benefits with our Muslim brothers. We can help one another in times of drought, earthquakes or in poverty. Another example is of the Ansar and Mahajirin who adopted the way of "Mawakhat" on the orders of Allah and his Prophet SAW. The Prophet SAW is supposed to have said about superior faith:-

"That you desire for others what you desire for yourself and do not desire for others you do not desire for yourself."

Therefore it can be deduced that a person who follows this Hadis will not only be succesful in this world but will also enjoy a stronger faith.

Hadis 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 neighbor, and let him who believes in Allah and the Last day be generous to his guest.”

a) It is binding upon all Muslims to use our tongue for the right way in propagating Allah’s message as it is a great blessing. Improper usage of speech proves harmful in the world as well as in the hereafter. A Muslim should be very helpful and generous toward his neighbor. Every hand of help should be extended towards them. Islam has also emphasized on the rights of guests. We should have a hospitable behavior towards them.

b) Prophet’s (pbuh) life is guidance for all the humanity in determining the right and wrong. A person should always refrain from indulging in idle and vulgar talk. Prophet (pbuh) said:

“To keep quite is better than telling a bad thing.”

Muslims should be helpful towards his neighbor as Islam has laid great emphasis on the rights of neighbor. The same rule is applied to guests. We should be hospitable towards them. Prophet (pbuh) would get up many times in the night to make sure that they were comfortable.

very useful: Biographical account of all the wives of the Holy prophet

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Hazrat Khadija:

Hazrat Khadija also known by the name of Tahira was daughter of Khawalid bin Asad and Fatima bint Zaidah. She was twice widowed. She married Holy Prophet (pbuh) in the age of 40and Holy Prophet (pbuh) was 25 years old. She died in the age of 65.

She bore to Holy Prophet (pbuh) 2 sons and 4 daughters. Holy Prophet (pbuh) did not marry as long she was alive. She was first convert to Islam. She suffered hard ships and persecutions. She gave Holy Prophet (pbuh) moral support when Holy Prophet (pbuh) received first revelation and financial support by placing her wealth at his disposal.

She was a pure and pious lady. She used to help poor’s.

Hazrat Sawdah:

She was the second wife of Holy Prophet (pbuh) after Hazrat Khadija. She was once divorced. She needed protection from her family which was against her. Holy Prophet (pbuh) married her to give her protection. She died in the 22 year of hijrat. She was buried in Jannat-ul-Baqi.

She had narrated 5 traditions. She was early converts of Islam. Her dwelling and Hazrat Aisha’s were first the first to be built in the mosque. She loved Holy Prophet (pbuh) so much that at his last illness she did not went for hajj or umrah. She also gave her turn when Holy Prophet (pbuh) met every wife in the favour of Hazrat Aisha.

Holy Prophet referred to her as the most generous and charitable of his wife’s. She was pious and god fearing. She got up before dawn for prayers and indulges in them till sun rise.

Hazrat Aisha:

She was daughter of Hazrat Abu Bakr. Holy prophet married her before migration to Madinah. She was 10 at the marriage but it was solemnized at attaining maturity. They married 10 years after holy prophet received first revelation. At Holy Prophet (pbuh) death she was 25 years old. She spent rest 48 years as a widow.

After the death of Holy Prophet (pbuh) she preached and propagated the message of holy Quran and Hadis. She got more allowance than other wives because of her knowledge. She used to convey decisions on religious matters even during the days of first 3 khalifas. She is ranked amongst prominent companions of Holy Prophet (pbuh). She had memorized 2 thousand, 200 and 10 traditions. Holy Prophet (pbuh) was buried in her apartment. She often used to purchase slaves and free them. She was known by the title of Humaira and Umm e Abdullah.

She was a pious and god fearing lady. She fasted very often and was particular about the pilgrimage.

Hazrat Hafsa:

Hazrat hafsa was daughter of second Khalifa, Hazrat Umar bin Khattab. She was born 5 year before prophet hood. She was once widowed. Holy prophet married her to strengthen ties with Hazrat Umar and his tribe. Hazrat Hafsa died in the month of Shaban 45 A.H and is buried in jannat-ul-baqi.

She was rank second to Hazrat Aisha for desire for knowledge. She has narrated about 60 traditions. She was the custodian of the original copy of the holy Quran compiled by Zaid bin Sabit.

She was an extremely religious lady, known for her devotion to prayer and fasting. She gave her property to poor and needy.

Hazrat Zainab bint Khuzimah:

She was the daughter of Khuwalid bin Abdullah. She was once divorced and was poor. Many people proposed her but she rejected them. Holy Prophet (pbuh) married her in the month of Ramzan, 3A.H. she died after 3 months and is buried in jannat-ul-baqi. She was 30 year old when she died.

Holy Prophet (pbuh) led her funeral prayers. She used to help poor for which she was called Umm ul Masakin.

She was a very kind lady. No poor returned empty handed from her house. She had no match in benevolence and generosity.

Hazrat Umm e Salmah:

She was the daughter of Hazrat Abu Umayyah. She belonged to house of makzoom a tribe of quraish. Her father was leader of tribe. They were rich and wealthy people. She was once widowed. She was married to Holy Prophet (pbuh) in the end of Shawwal, 4 A.H. She was 84 at the time of her death, and as such she was born 9 years before Nubuwwat. Her funeral was led by Hazrat Abu Hurairah and she was buried in jannat-ul-baqi.

She was the first woman to migrate to Madinah. She was second to Aisha in learning. She narrated 378 Ahadis. Her style of recitation was identical to Holy Prophet (pbuh).

She was modest and generous. She led simple and pious life. She had intense love for Holy Prophet (pbuh).

Hazrat Zainab bint Jash:

She was the Prophet Mohammad’s (pbuh) first cousin. She was daughter of Umaima bint Abdul Muttalib. She was first given in marriage by the Prophet Mohammad (pbuh) to his adopted son Hazrat Zaid bin Hazrat. When Hazrat Zaid divorced her, she was married to the Prophet Mohammad by command of Allah, as mentioned in Surah Al Ahzab This took place in 5 A.H., at that time she was 35. She was born 17 years before Nubuwwat. She died in 20 and ‘Umar led the funeral service. She was 53 at the time of her death.

Her house was used for extension for Holy Prophet (pbuh) mosque. She was the first to meet Holy Prophet (pbuh) in heaven.

She was pious and generous lady. She used to help poor’s.

Hazrat Jawariyah bint Haris:

She was a war captive and was distributed to another person but she did not want to go with him and she told this to Holy Prophet (pbuh). So he proposed her to marry him so he could pay ransom to him. Hazrat Jawariyah agreed and they married. As a result many war captives were set free. She died in age of 65 during reign of muawiya and buried in jannat-ul-baqi.

She was a woman of great learning and she quoted many traditions. She was a woman of religious mind and spent most of her time in prayers.

Hazrat Umm-e-Habibah:

She was daughter of Abu Sufyan. She was once widowed. She was married to Holy Prophet (pbuh) to save her from her father who was enemy of Islam. She died in the age of seventy three.

She narrated 65 traditions. She wanted to help besieged people when Hazrat Usman was besieged in 35A.H in his house but she couldn’t. She migrated to another for the sake of Islam and suffered many hardships.

She was a staunch believer in tenets of Islam. She was a devoted and loving wife of Holy Prophet (pbuh).

Hazrat Safiyah:

She was born in madinah and belonged to a Jewish tribe of banu nazir. She was divorced woman. She was captive of Khyber war. This made a great impact on the Jews, with the result that many accepted Islam. Safiyah died in 50 A.H, in the age of 60 and was buried in Jannat-ul-Baqi.

She wanted to help besieged people when Hazrat Usman was besieged in 35A.H in his house but she couldn’t. She has quoted a number of traditions.

She was a wise and intelligent woman. She was generous and kind hearted.

Hazrat Maimunah bint Haris:

She belonged to the tribe of Quraish. She was sister-in-law of Abbas bin Abdul Muttalib. She was once divorced and widowed. She married Holy Prophet (pbuh) in 7A.H. She died in 51A.H at the age of 73 and was buried in Jannat-ul-Baqi.

She was found of freeing slaves and of advising Muslim women. Holy Prophet (pbuh) called her a “symbol of goodness”. 46 traditions are quoted from her.

She was very pious and humble. She was also very learned.

Hazrat Maria Qibtia:

She came from a respectable and wealthy family. She was a present from the Chief of Egypt. She embraced Islam before reaching Madinah. Later Holy Prophet (pbuh) married her. She passed away 5 years after her son passed away and is buried in Jannat-ul –Baqi.

She gave birth to the Holy Prophet’s son, Ibrahim by which she rose in esteem and position among other wives. She was second lady after Hazrat Khadija to have son. She was respected by first two Khalifas of Islam and got pension.

She was pious and religious minded. She was a kindhearted and charitable woman.

Hazrat khadija grave

Summary of hajj

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A Summary of What The Pilgrims Do In Hajj

1 – The pilgrim should enter ihraam on the eighth day of Dhu’l-Hijjah from Makkah or its environs within the sanctuary. When entering ihraam for Hajj he should do what he did when entering ihraam for ‘Umrah: ghusl (full ablution), putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah.

The Talbiyah for Hajj is the same as the Talbiyah for ‘Umrah, except that one should say here “Labbayka hajjan (Here I am for Hajj)” instead of “Labbayka ‘umratan (Here I am for ‘Umrah).” If he fears that some obstacle may prevent him from completing Hajj, he should stipulate a condition and say: “If something prevents me (from completing Hajj) I will exit ihraam at the point where I am prevented (from continuing).” If he is not afraid of any obstacle then he does not need to stipulate any condition.

2 – Then he should go to Mina and stay there overnight, and offer five prayers there: Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr.

3 – When the sun rises on the ninth day he should proceed to ‘Arafah and pray Zuhr and ‘Asr together there, shortened, at the time of Zuhr. Then he should strive in du’aa’, dhikr and prayers for forgiveness until the sun sets.

4 – When the sun sets, he should proceed to Muzdalifah and pray Maghrib and ‘Isha’ there when he arrives. Then he should stay there overnight until he prays Fajr, and remember Him and call upon Him until just before sunrise.

5 – Then he should move on to Mina to stone Jamrat al-‘Aqabah which is the last pillar that is closest to Makkah, throwing seven pebbles one after another, each one approximately the size of a date stone, saying takbeer (“Allaahu akbar”) with each throw.

6 – Then he should slaughter the hadiy (sacrificial animal), namely a sheep or one-seventh of a camel or one-seventh of a cow.

7 – Then he should shave his head if he is male; women should cut their hair but not shave it, taking off the length of a fingertip from all parts of their hair.

8 – Then he should go to Makkah and perform the tawaaf of Hajj.

9 – Then he should go back to Mina and stay there for those nights, namely the nights of the eleventh and twelfth of Dhu’l-Hijjah, and stone the three Jamaraat (stone pillars) after the sun has passed its zenith, throwing seven pebbles, one after another, at each, starting with the smallest pillar – which is the one that is furthest away from Makkah, then the middle pillar. He should recite du’aa’ after both, then he should stone Jamrat al-‘Aqabah, after which there is no du’aa’.

10 – When he has finished stoning the pillars on the twelfth of Dhu’l-Hijjah, if he wishes he may hasten and leave Mina, and if he wishes he may delay (his departure) and stay there on the night of the thirteenth and stone the three Jamaraat after the sun passes its zenith. It is better to delay and stay longer, but it is not obligatory unless the sun sets on the twelfth and one is still in Mina, in which case it becomes obligatory to stay until one stones the three jamaraat after the sun passes its zenith. But if the sun sets on the twelfth day and a person is still in Mina but not by choice, such as if he had packed his bags and got into the bus or truck, but was delayed because of overcrowding and traffic jams, then he does not have to stay, because his staying until after sunset was involuntary.

11 – Once those days are over and the pilgrim wants to leave, he must not leave until he has performed the farewell tawaaf, going around the Ka’bah seven times. Women who are menstruating or bleeding following childbirth d o not have to do this farewell tawaaf.

12 – If the pilgrim is performing a voluntary Hajj on behalf of another person, whether a relative or otherwise, then he has to have done Hajj for himself before that. There is no difference in the way he performs Hajj apart from the intention, i.e., he should form the intention of performing this Hajj on behalf of that person, mentioning him by name in the Talbiyah and saying, “Labbayk ‘an [fulaan] (Here I am on behalf of [So and so]).” Then when he says du’aa’ during the rituals he should pray for himself and for the person on whose behalf he is performing Hajj.

With regard to the types of Hajj, there are three: tamattu’, qiraan and ifraad.

Tamattu’ is when the pilgrim enters ihraam for ‘Umrah during the months of Hajj (which are Shawwaal, Dhu’l-Qa’dah and the first ten days of Dhu’l-Hijjah) and performs ‘Umrah and exits ihraam, then he enters ihraam again for Hajj from Makkah or its environs on the day of al-Tarwiyah (the eighth day of Dhu’l-Hijjah) in the same year as his ‘Umrah.

Qiraan is when the pilgrim enters ihraam for ‘Umrah and Hajj together, and does not exit ihraam until the day of Sacrifice, or he enters ihraam for ‘Umrah then includes Hajj with it before he starts his tawaaf.

Ifraad is when the pilgrim enters ihraam for Hajj from the meeqaat or from Makkah if he resides there or in a place that is closer than the meeqaat, and remains in ihraam until the Day of Sacrifice if he has a hadiy with him. If he does not have a hadiy with him, it is prescribed for him to cancel his Hajj and make it ‘Umrah, so he should perform tawaaf and saa’i, then cut his hair and exit ihraam, as the Prophet (peace and blessings of Allaah be upon him) told those who entered ihraam for Hajj but did not have a hadiy with them to do. This applies to the pilgrim doing qiraan, if he does not have a hadiy with him; it is prescribed for him to cancel his qiraan and make it ‘Umrah, for the reason mentioned.

The best kind of Hajj is tamattu’ for the one who has not brought a hadiy with him, because the Prophet (peace and blessings of Allaah be upon him) told his companions to do that and insisted that they should do that.

Rightly Guided Caliph: Hazrat Ali

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Hazrat Ali as Khalifa

· Ali's Caliphate (an Overview)

· Ali accepted the caliphate very reluctantly. Usman’s murder and the events surrounding it were a symptom, and also became a cause, of civil strife on a large scale. Ali felt that the tragic situation was mainly due to inept governors. He therefore dismissed all the governors who had been appointed by Usman and appointed new ones. All the governors excepting Muawiya, the governor of

Syria

, submitted to his orders. Muawiya declined to obey until Usman’s blood was avenged.

· The Prophet's widow 'Aaishah also took the position that Ali should first bring the murderers to trial. Due to the chaotic conditions during the last days of Usman it was very difficult to establish the identity of the murderers, and Ali refused to punish anyone whose guilt was not lawfully proved. Thus a battle between the army of Ali and the supporters of 'Aaishah took place. 'Aaishah later realized her error of judgment and never forgave herself for it.

· The situation in Hijaz (the part of Arabia in which Mecca and Medina are located) became so troubled that Ali moved his capital to

Iraq

. Muawiya now openly rebelled against Ali and a fierce battle was fought between their armies. This battle was inconclusive, and Ali had to accept the de facto government of Muawiya in

Syria

· However, even though the era of Ali's caliphate was marred by civil strife, he nevertheless introduced a number of reforms, particularly in the levying and collecting of revenues.

· It was the fortieth year of Hijra. A fanatical group called Kharijites, consisting of people who had broken away from Ali due to his compromise with Muawiya, claimed that neither Ali, the Caliph, nor Muawiya, the ruler of Syria, nor Amr bin al-Aas, the ruler of Egypt, were worthy of rule. In fact, they went so far as to say that the true caliphate came to an end with 'Umar and that Muslims should live without any ruler over them except God. They vowed to kill all three rulers, and assassins were dispatched in three directions.

· The assassins who were deputed to kill Muawiya and Amr did not succeed and were captured and executed, but Ibn-e-Muljim, the assassin who was commissioned to kill Ali, accomplished his task. One morning when Ali was absorbed in prayer in a mosque, Ibn-e-Muljim stabbed him with a poisoned sword. On the 20th of Ramadan, 40 A.H. died the last of the Rightly Guided Caliphs of Islam. May God Most High be pleased with them and grant to them His eternal reward.

Conclusion

With the death of Ali, the first and most notable phase in the history of Muslim peoples came to an end. All through this period it had been the Book of God and the practices of His Messenger - that is, the Qur'an and the Sunnah - which had guided the leaders and the led, set the standards of their moral conduct and inspired their actions. It was the time when the ruler and the ruled, the rich and the poor, the powerful and the weak, were uniformly subject to the Divine Law. It was an epoch of freedom and equality, of God-consciousness and humility, of social justice which recognized no privileges, and of an impartial law which accepted no pressure groups or vested interests.

After Ali, Muawiya assumed the caliphate and thereafter the caliphate became hereditary, passing from one king to another.

Some important points of the Khilafat of Hazrat Ali

The revolt in Ali army

The exhortations of Ali had no effect. About 20,000 men of

Iraq

let by Zaid b Hasan, and Mustur bin Fidki openly revolted and laid down their arms. The rebels approached Ali, and calling him no longer their Caliph, but simply Ali, declared "Ali you are appealing to the sword, and they are appealing to the Quran. Let the issue of the caliphate be deferred to the judgment of God's Book". They adopted a hostile attitude, and warned Ali that if he did not submit to their demand, he would meet the same fate as had befallen his predecessor, Usman.

Heartbroken at the treachery of his men, Ali exclaimed with great grief, "Alas, you are deserting me at the critical time of need. Go and join the Syrian coalition against God and His Apostle." The rebels did not rest content with their own revolt. A large section of the army under Ashtar was still fighting, and they were having an upper hand. The rebels demanded that orders should be issued recalling Ashtar from the battlefield. The rebels went to the extent of reproaching Ali. He was accused of being an accomplice in the murder of Usman. He was accused of fighting against the Syrians to quench his thirst for self-aggrandizement. Ali threatened them with grave consequences and they threatened him in turn. The pressure of the rebels increased and Ali feeling helpless had to recall Ashtar from the front. Ashtar returned reluctantly. Ashtar upbraided them as traitors, hypocrites and villains. In return they reviled him. Because of this revolt in his army, Ali had to suspend action against the Syrians, and thus the victory which was in immediate sight, evaded him. Henceforward misfortune was to stalk the steps of Ali.

Causes of the helplessness of Ali

The accounts of what happened at Siffin which have come down to us give no clue as to what was the cause of rebellion against Ali when victory was almost in sight. It is not plausible that this sudden development took place at the display of the leaves of the Holy Quran on their lances by the Syrians. Obviously it was the culmination of some deep set conspiracy. The exact extent of such conspiracy remains a mystery, but it appears that the treachery of most of the army chiefs of Ali was because of the bribery by Muawiyah. The army that Ali had brought to Siffin was more a motley crowd than a disciplined force, and this lack of discipline was its greatest weakness. It also appears that there was a good deal of jealousy among the Generals of the army of Ali. When Ali appointed Ashas as a General his appointment was opposed by Malik Ashtar who was the Commander-in-Chief of the forces of Ali, and these differences between the two Generals persisted during the course of the war. Ali believed in the truth of his cause to such an extent that he did not sponsor any propaganda to support such cause. On the other hand Muawiyah was a past master in making propaganda, and in this respect he outwitted Ali.

Ali's reaction to the Arbitration decision

The arbitration decision came as a great shock to Ali. Ali had hoped that as the umpires were to take the decision in accordance with the injunctions of the Holy Quran, they would act with a due sense of justice and fair play. The decision that was taken was neither just nor fair. It was taken in the spirit of the old Arab traditions of the age of Ignorance and was repugnant to Islamic values. The umpires were supposed to judge the relative merits of Ali and Muawiyah in the light of Islamic values and then choose one out of the two. The umpires did nothing of the sort. Abu Musa the umpire of Ali had some bias against Ali because Ali had deposed him from the governorship of Kufa, and hence wittingly or unwittingly he acted against the interests of Ali. Ali had been duly elected as the Caliph by the authorized electorate and Abu Musa had no authority to depose Ali. 'Amr b Al-6Aas the umpire of Muawiyah was a clever man, and taking advantage of the weakness in the stand of Abu Musa, he manipulated victory for Muawiyah. Ali could not accept the decision, and the only option left with him was to renew the war against Muawiyah who had manipulated to win power through underhand means. Ali accordingly gave call for arms and exhorted the people to join the war for the vindication of the truth and the suppression of falsehood. The people responded enthusiastically to the call, and soon an army of 65,000 strong was assembled.

The Kharijites

After the Battle of Siffin the Kharijites had separated from the community and camped at Harura a few miles from Kufa. Their stand was that Ali had made a mistake in accepting the arbitration of men Ali was asked by them to lead them to war against Muawiyah. Ali had tried to conciliate them, and assured of them that he would lead them to war in case the decision of the umpires was against the injunctions of Islam. Some sort of conciliation was brought about between Ali and the Kharijites, and most of the Kharijites returned to Kufa. The Kharijites were a restive and over sensitive people of the extremist type. The Kharijites slipped from Kufa one by one, established a settlement at Nahrawan, a few miles to the east of the Tigris near Madain. The Kharijites from Basra and elsewhere in

Iraq

also migrated to Nahrawan Here the Kharijites gathered in strength. They elected an Amir of their own. They were very meticulous in observing prayers and following other injunctions of Islam. They aspired to live sinless lives. They declared that they were not interested in the affairs of this world, and that they had sold their lives to win paradise in the next world. Where a Kharijite picked up a date under a date tree and ate it he subsequently cut his right hand himself on the ground that the eating of the date without purchasing it from the owner amounted to a theft. On the other hand when any Muslim indulged in any controversy with them, they invariably killed him. They held that no one except themselves was a Muslim, and it devolved on them to get rid of such people who did not agree with them. They let loose a reign of terror in the countryside and created a problem of law and order for the administration. When the Kharijites of Basra migrated to Nahrawan they met in the way some Muslims including Abdullah the son of an eminent companion Khabab. The Kharijites killed him as well as the woman who accompanied him.

Model answers of two Quranic Passages

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Quranic Passages

Q. (a) Describe the main theme (s) contained in the passage. [2]

(b) Explain how this passage presents its theme in a distinctive way. [2]

Surah Al-Kausar 108: 1-3

(a) The theme of this surah is Allah’s promise and reassurance for his prophet in times of hardships and opposition by their people. Allah has promised special favors and rewards for those offering regular prayers and he also warned those engaged in insulting and ridiculing special servants of Allah. This shows Allah’s special care of His prophet in the time of hardships.

(b) Allah extended His consolation to the holy Prophet Pbuh who felt dejected after being mocked by the makkans over the death of his second son. Allah promised abundance of spiritual children in the form millions of his followers. Another promise is the destruction of Prophet’s enemies. This way Allah shows his concerns over the condition of Holy Prophet Pbuh who was worried at the moment. Allah has also revealed surah al-duha in another similar condition to console him against insulted behavior of enemy over an unusual delay in receiving revelations.

Surah al-alaq

(a) These verses are the part of the first ever revelation sent to the last messenger of Allah. It mentions two of Allah’s most important attributes: His creating man and the bestowing knowledge upon him. Allah has perfected man through various certain stages of development and finally enabled him to read and write with the help of pen.

(b) These verses remind us the exclusive favor of Allah by creating Adam and then granting him the faculty of knowledge that raised his status even above angles. This superiority of Adam was due to knowledge and the faculty of mind awarded by Allah. Human ability of holding and making use of pen are supportive evidence in this regards. In some other verses of the Quran Allah said “And He (Allah) taught Adam the names of all the things” (2:31). This refers to Allah’s great reward to Adam and his progeny. The mention of knowledge and pen together in the passage conveys to us the link between the two and their importance for all humans.

Syllabus and Paper Pattern of Islamiat 2058

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SCHEME OF ASSESSMENT

Candidates will be required to take two written papers, and answer in English. To be awarded a
final grade in the examination, candidates must take both papers.

Paper 2058/1

This paper will be 1½ hours long. It will contain 5 questions of which candidates must answer
Question 1, Question 2 and two others.

1. Major themes of the Qur’an
Three passages will be set , of which candidates may choose any two.                                                                                                   [8 marks]

2.   The history and importance of the Qur’an
This question will usually be set in more than one part, and will require an essay length
answer.                                                                                                   [14 marks]

3. The life and importance of the Prophet Muhammad
One or two questions will be set, usually in more than one part, requiring essay length
answers.                                                                                                  [14 marks]

4. The first Islamic community
One or two questions will be set, usually in more than one part, requiring essay length
answers.                                                                                                   [14 marks]

The total mark for this paper will be 50.

Paper 2058/2

This paper will be 1½ hours long. It will contain 5 questions of which candidates must answer
Question 1, Question 2 and two others.

1. Major teachings of the Hadiths of the Prophet
Four passages will be set , of which candidates may choose any two. [8 marks]

2. The history and importance of the Hadiths
This question will usually be set in more than one part, and will require an essay length
answer. [14 marks]

3. The period of rule of the Rightly Guided Caliphs and their importance as leaders
One or two questions will be set, usually in more than one part, requiring essay length

answers. [14 marks]

4. The Articles of Faith and the Pillars of Islam
One or two questions will be set, usually in more than one part, requiring essay length

answers. [14 marks]

The total mark for this paper will be 50.

ALI ASAD ISLAMIAT 2058 FOR O'LEVELS

Syllabus 2058/2013-14

Syllabus 2058 2013 / 14 at a glance

Cambridge O Level IslamiyatSyllabus 2013-14 code 2058 All candidates take two written papers and answer in English. Both papers must be taken for the candidate to be awarded a grade.

Paper 1 1½ hours

Total mark = 50.

Paper 1 contains 5 questions of which candidates must answer Question 1, Question 2 and twoothers.

Paper 2 1½ hours 1½ hours

Total mark = 50.

others.

Quranic Passages - according to new pattern

Qur'anic Passages - According to New Pattern

(courtesy to my friend who sent it to me to share with all)

1 Choose any two of the following passages from the Qur’an, and:

(a) briefly describe the main theme(s) in each passage. [4]

(b) briefly explain the importance of these themes in a Muslims life today. [4]

My Photos from Beijing

FAQs for Islamiyat (2058)

summary of Article of Faith

Articles of Faith

Descendants of the Holy Prophet (PBUH)

important to know

Syllabus and Paper Pattern 2011

Hadis 1 - 5

Ayat Al Kursi - Quranic passage

Ahadis - Frequently asked Questions

Guess paper 2 (May Allah work it out and help u)

Guess paper (May Allah work it out and help u)

Guess paper 1 (May Allah work it out and help you)

Guess paper (May Allah work it out and help you)

Quranic Passages- -Frequently asked Questions

small changes in 2012 syllabus of 2058 for by the cambridge university

small changes in the syllabus of 2058 by the cambridge university

THE BLESSED COMPANIONS OF THE PROPHET

Jihad - struggle in the way of Allah

Jihad

Introduction

Jihad

Jihad and the Prophet

The internal Jihad

The five Pillars of Islam as Jihad

The Greater Jihad controversy

Holy war

What can justify Jihad?

What a Jihad is not

The rules of Jihad

The Qur'an on Jihad

Model Answers of Ahadis

very useful: Biographical account of all the wives of the Holy prophet

Summary of hajj

Rightly Guided Caliph: Hazrat Ali

Hazrat Ali as Khalifa

Some important points of the Khilafat of Hazrat Ali

The revolt in Ali army

Causes of the helplessness of Ali

Ali's reaction to the Arbitration decision

The Kharijites

Model answers of two Quranic Passages

Syllabus and Paper Pattern of Islamiat 2058

Cambridge O Level Islamiyat
Syllabus 2013-14 code 2058
All candidates take two written papers and answer in English. Both papers must be taken for the candidate to be awarded a grade.

Paper 1 contains 5 questions of which candidates must answer Question 1, Question 2 and two
others.