NOTES 4 STUDENTS

Population

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Fall of Mughal Empire

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Reasons
·        The collapse of the Mansabdari System.
The local rulers that were ruling the parts of Mughal Empire on behalf of the Mughals started rising after the death of Aurangzeb as there was not strong ruler in Dehli.
·        The religious policies of the Aurangzeb
The religious policies of Aurangzeb such as ban on Suttee, Gambling, and drinking wine offended the large Hindu contingent of the Mughal Empire.
·        Arrival of the British
The British soon became strong as there was no check on their activities from a strong ruler in the centre. They also attracted the people by bring new innovations to the infrastructure in India. Not only this they also assisted the local rulers to rise against the Mughals and weaken the foundation of the Empire.

Foreign intruders like the Persians Nadir Shah and Ahmad Shah Abdali.

The Persians has been looking forward to the weakening Mughal Empire since the death of Aurangzeb and Nadir Shah seized the opportunity to plunder the Mughal Empire in 1738. AD
· Wars of Succession between the Mughal Royal Family.
The continuous practice of the Mughal princes to fight with each other for the throne after thedeath of the emperor inflicted multiple wounds for the empire including the loss of precious lives, empire leading to bankruptcy and the revealing all its weakness to the enemies with in and abroad.

Tips for urdu

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-Use all the time you have that is 2 hours in Paper 1 and 1 hour 45 minutes in Paper 2.

-Read the translation once before inorder to arrange words in the sentence carefully.

-In mazmoon always start with some sort of introduction to the topic.

-All paragraphs in mazmoon should be almost of equal length that is 50 for each.

-NEVER repeat the sentences as it is given in summary and comprehension, always try to change the words or if not possible then change the structure of the sentence BUT it SHOULD make sense

-NEVER change the meaning of the sentences in doing so above ^

In urdu you have alot of time, so first read question, make points on sheet, divide time accordingly.

When you start to write, first have all the lines which u have to write.

write slowly and try to write in good handwriting.

recheck after every paragraph, not after all the paper.

Try to use easy words and simple lines. Don't use those words about which u are not sure. Complicated sentences can maybe make examiner confuse.

don't write about politics.

you can write till 200 words in q1 and 250 in q2 so write near to 190 and 240 approximately.

Quranic Passages - according to new pattern

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(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).

FAQs for Islamiyat (2058)

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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.

Descendants of the Holy Prophet (PBUH)

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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.

Quranic Passages- -Frequently asked Questions

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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.

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Islamiat Sylabus

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Syllabus 2058/2013-14

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]

Islamiat Other Topics

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Muhajirin and Ansar

• When the Holy Prophet (PBUH) arrived in Madina, he declared brotherhood between the Muhajirin and the Ansar in the house of Hazrat Anas ibn Malik. There were ninety men – half of them from the Muhajirin and half of them from the Ansar – and the Holy Prophet (PBUH) declared brotherhood between them in charity and benevolence, and made them to inherit from each other in case of the death of any of them, in preference to their next-of-kin. This continued until the Battle of Badr took place, when Allah revealed:

“And blood relations among each other have closer personal ties in the Decree of Allah (regarding inheritance)…” (33:6), returning the right of inheritance to the next of kin, rather than those joined in brotherhood.

Muhajirin

• The Muhajirin are those people who emigrated in the way of Allah from Makkah to

Madina.

• The term ‘Muhajir’ is not applied to the Holy Prophet (PBUH) himself.

• The Muhajirin suffered greatly at the hands of the Quraish before their migration.

• Some emigrants had to leave their sons, daughters, wives or husbands behind for their religion.

• Some stole out of Makkah alone and made the arduous journey to Madina by themselves.

• Also, they took virtually no possessions to Madina, and thus arrived penniless.

Quran:

“The sins of the emigrants --- are forgiven.”

“Those who believed, migrated and expended blood and treasure in fighting for the cause of Allah, occupy a high position.”

Ansar

• The Ansar are the people of the tribes of Aus and Khazraj.

• These tribes had migrated to Madina in the twilight of the Himyarite Empire.

• These two tribes fought with each other, as well as the Jews with whom they shared the city.

• After Muhammad (PBUH)’s arrival, these two tribes lived in peace forever.

• After the establishment of the Brotherhood between the Muhajirin and the Ansar, the Ansar were eager to divide their every possession with their new brothers.

• Quite a few Ansar even divorced some of their wives to give to their brothers who had arrived from Makkah without their families or without their wives.

• The Ansar stood with the Holy Prophet (PBUH) through thick and thin right from the Battle of Badr, where Hazrat Saad bin Muaz, on behalf of the Ansar, pledged allegiance and unequivocal support to the cause of Islam. They did this, even though they were not required to do so by the Pledges of Aqabah.

• After the death of the Holy Prophet (PBUH), they gave up their right and reconciled with the suggestion that the next caliph ought to be from the Quraish.

• Along with the Muhajirin, they too made tremendous contribution to the spread of Islam by conquest and preaching.

Ahadis:

“The sign of faith is love of the Ansar and the sign of hypocrisy is hatred of the Ansar.”

“If the people took one path, and the Ansar another, I would choose the path of the Ansar.”

Some Outstanding Qualities of the Holy Prophet(pbuh)

(1) Honesty and Truthfulness:

• All the people in Makkah appreciated and recognized his honesty and truthfulness and used to call him Al-Sadiq, The Truthful and Al-Amin – The trustworthy.
• Hazrat Khadija married him because of his qualities of honesty and trustworthiness.
• Even the bitterest enemies of Islam, Abu Jahl and Abu Sufyan, admitted that Muhammad (PBUH) was not a liar; they just thought that what he said, they did not deem to be right and so they opposed him.
• When he started preaching Islam publicly for the first time and asked. “O Quraish! If I say that an army is advancing on you from behind the mountain, would you believe me?” They all unanimously said: “Yes, because we have never heard you tell a lie.”
• He practiced these qualities all through his life, no matter what the circumstances were and this was acknowledged by all, even those who were hell-bent to eliminate him one-way or the other.
• The Holy Prophet (PBUH) said: “Truth leads to piety and piety leads to Jannat. A man persists in speaking the truth till he is enrolled with Allah as a truthful. Falsehood leads to vice and vice leads to the Fire (Hell), and a person persists on telling lies until he is enrolled as a liar.” (Al-Bukhari & Muslim)

(2) Humility and Modesty:

• The Holy Prophet (PBUH) said: “Allah has revealed to me that you should humble yourself to one another. One should neither hold himself above nor transgress against another.” He practiced it to an extent that he disliked if anyone stood up when he entered a room, for he never wished to be treated as a ruler.
• When Hazrat Ayesha was asked what did Allah’s Messenger (PBUH) used to do inside his house, she said: “He used to keep himself busy helping members of his family and when it was time for salat, he would get up for prayer.” (Al-Bukhari)
• It shows how humble and modest the Holy Prophet (PBUH) was because he never deemed it as an insult and indignity when he extended his cooperation to women in household affairs.
• When he entered Makkah as a conqueror, he exhibited humility, gentleness and modesty and not pride, arrogance or self-conceit, in line with what has been commanded in the Holy Quran:
• “And walk not on earth with conceit and arrogance.” (17:37)
• “And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.” (31:18)
• The Holy Prophet (PBUH) said:
“Every religion has a distinctive quality and the distinctive quality of Islam is modesty. (Ibn Majah)…. Modesty is part of faith, and faith is in Paradise and indecency is from evil and evil is in Hell.”(Ahmad and Tirmizi)
• All the Messengers of Allah practiced and preached humility. The Holy Quran says:
• “Before thee we sent (messengers) to many nations, and we afflicted the nations with suffering and adversity, that they might learn humility.”(6:42)
• “And be kind and humble to the believers who follow you.” (26:215)
• The Holy Prophet (PBUH) not only himself lived a simple, modest life but taught his followers to be humble, kind and courteous to all.

(3) Fulfillment of Promises and Honoring the Covenants:

• The Holy Prophet (PBUH) always fulfilled his promises, so much so that people used to keep their valuables with him for safe keeping. He was so meticulous in it that when he secretly migrated to Medina to avert the murder plan of the Quraish, he left Hazrat Ali behind so that he could return the trusts that people had left with him.
• When the Holy Prophet (PBUH) wrote a letter to Heracleus, the Caesar of the Byzantine Empire, inviting him to embrace Islam, the Roman Emperor checked up the credentials of the Holy Prophet (PBUH) from Abu Sufyan who, like him, happened to be in Palestine at the given point of time. What a tribute it is to the Holy Prophet (PBUH) that even his worst enemy confirmed to Heraclius that the Holy Prophet (PBUH) had never broken his promise and that allover he was reputed to be a trustworthy and truthful person.
• It certainly speaks of the perfection of character when we visualize the Holy Prophet (PBUH) returning Abu Jandal, a Muslim from Makkah, who escaped prison and managed to reach the place where the Treaty of Hudaibiya was being written, to the enemies saying:
“O Abu Jandal ! Be patient, we can not break the treaty. Allah will soon find a way for you.”
• The same he did when he disallowed two of his Companions to participate in the Battle of Badr because they had pledged to the Makkahns that they would not fight on the side of the Muslims while seeking release from them.
• The Holy Prophet (PBUH) said:
• “For everyone who breaks his covenant, there will be a flag on the Day of Judgment, and it will be said: `This is (proof of) betrayal by so and so.” (Muslim).
• “Allah Almighty said: “I will contend against three (types of) people on the Day of judgment: A person who has made a covenant in My Name and then has broken it……..” (Al-Bukarhi)
• “Whoever possesses these four characteristics is a hypocrite; and anyone who possesses one of them in fact possesses a trait of hypocrisy until he gives it up: When he is entrusted (with something), he proves dishonest…. When he makes a covenant, he breaks it….”. (Al-Bukhari and Muslim)
• By his personal example, the Holy Prophet (PBUH) set an example for all mankind. The Holy Quran says: “O you who believe! Fulfill (all) obligations.” (5:1)…. “And fulfill the covenant, for the covenant shall be questioned about.” (17:34)

(4) Forgiving others’ Offences:

• Allah, the Exalted, says:
• “Let them forgive and Passover (the offence). Do you not desire that Allah should forgive you?” (24:22)
• “Repel evil with that which is best.”(23:96)
• A great quality of the Holy Prophet (PBUH) was that he never took revenge from anyone, so much so that he forgave even his bitterest enemies. When he conquered Makkah, the city where he and his followers were subjected to ruthless torture, humiliation, insults, boycott and persecution for thirteen long years, he pardoned everyone by granting general amnesty to all, something which hardly has any parallel in world history.
• When the Holy Prophet (PBUH) was maltreated at Taif, the angel of mountains greeted him and said:
• “O Muhammad, Allah listened to what your people had said to you so that you may give me your orders. If you wish I will bring together the two mountains that stand opposite to each other at the extremities of Makkah to crush them in between.” But Allah’s Messenger said: “I rather hope that Allah will raise from among their descendents people as will worship Allah the One, and will not ascribe partners to Him (in worship).” (Al-Bukhari and Muslim).
• In the Battle of Uhd, when the face and head of the Holy Prophet (PBUH) were bleeding, his Companions asked him to curse the enemies, but he said that he was not sent to curse but to invite people to the path of Allah.
• Only a man of his sterling personality could have forgiven Wehshi, who killed Hazrat Hamza in the Battle of Uhd or Hind, the wife of Abu Sufyan, who had torn out and chewed Hazrat Hamza’s liver.
• Whenever he dealt with any situation, he always kept in view the commands of Allah who says:
• “Show forgiveness, enjoin what is good, and turn away from the foolish.” (7:199)
• “So overlook (O Muhammad) their faults with gracious forgiveness.” (15:85)
• “And Verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.” (42:43)

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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 Quran 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 Quran 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 Quran is clear that self-defense is always the underlying cause.

· Self-defense

· Strengthening Islam

· Protecting the freedom of Muslims to practice 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 colonize 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 Quran on Jihad

The Quran 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 inclines towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).

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The Rightly Guided Caliphs

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Caliphate of Hazrat Umar Farooq

Hazrat Umar: His life before becoming a caliph and his character

• Hazrat Umar belonged to the Quraishi family of Banu Adi.

• His father’s name was Khattab bin Nufail.

• The ancestry of Hazrat Umar coincided with the Holy Prophet (PBUH) in eighth generation.

• The name of Hazrat Umar’s mother Hantamah bint Hisham bin Mughairah.

• He was born in the Year of the Elephant (about 40 years before migration). He was thus 12-13 years younger than the Holy Prophet (PBUH).

• Hazrat Umar was born in an educated and well-off family. He too was personally eduated by his father.

• In his youth, Hazrat Umar acquired the skills of geneology, fighting, wrestling and oratory.

• Before his acceptance of Islam, Hazrat Umar was appointed to the ambassadorial post by the Quraish.

• He was well-established in trade.

• Hazrat Umar was 27 years old when the Holy Prophet (PBUH) was given the charge of Messengership.

• In the sixth year of Prophethood, Hazrat Umar accepted Islam in Arqam’s house in Makkah, which at that time was the centre of Prophet’s preaching.

• After his conversion to Islam, Muslims performed prayer for the first time in Ka’bah.

• He was thirty three years old when he embraced Islam.

• He was given the title Farooq i.e. one who can distinguish between right and wrong by the Holy Prophet (PBUH) after he converted to Islam.

• He migrated to Madina and took part in all major battles, i.e. Badr, Uhad, Ditch, Khyber and Hunain.

• His daughter Hazrat Hafsah was Holy Prophet (PBUH)’s wife.

• He gave half his wealth at the time of the Tabuk Expedition.

Main attributes of his personality:

• Simplicity, kindness, full commitment, dedication and devotion to his duty as Caliph, good judge of men, able to discern truth from falsehood, high moral standards, tough as administrator, possessed the qualities of foresight and far-sightedness, quick and sharp in decision-making and ensuring its implementation.

Election of Hazrat Umar as the second caliph:

• 24 August 634 AD.

• Hazrat Abu Bakr nominated Hazrat Umar as the next Caliph.

• After Hazrat Abu Bakr’s death, most of the eminent Companions of Muhammad (PBUH) swore allegiance to Hazrat Umar.

Wars with Persia

Battle of Namarraq (October, 634 AD):

• Because the Muslims had captured Hira under the caliphate of Abu Bakr, the infuriated Persian Emperor sent a large force under a famous general.

• The two armies met 10 miles from Hira.

• Persians were defeated and put to flight.

Battle of Jar/Battle of the Bridge (October, 634 AD):

• Alarmed by the Muslim victory, the Persian Emperor dispatched a large army, commanded by Bahman.

• The Muslim army was led by Hazrat Abu Ubaydah.

• Before this mighty force, the Arabs fell back and re-crossed the Euphrates.

• The Persian commander challenged Hazrat Abu Ubaydah to cross the river again or allow him to come to the Arab side.

• Acting rashly and against his advisors’ warnings, Hazrat Abu Ubaydah ordered the Muslim army to build a bridge of boats and cross the river.

• Once on the opposite side, the Muslims found themselves in an alarming situation. They were hemmed in between the Persian war-elephants in their front and the swift river Euphrates on their backs.

• The Arabs and their animals had never seen elephants before and were terrified by these fierce and gigantic beasts. These elephants routed the Muslim cavalry.

• Hazrat Abu Ubaida ordered the cavalry to dismount and fight on foot.

• Although the Muslims fought bravely and brought down many elephants, they were trampled in large numbers under the beasts’ feet.

• Hazrat Abu Ubaida himself was martyred by one of the elephants. His brother succeeded him, but one by one, the Muslim commanders were martyred.

• A Muslim had cut the boat-bridge so that the Muslim army would not lose heart and retreat easily.

• However, the routed soldiers jumped into the river and many lost their lives.

• The new Muslim commander, Hazrat Musanna, ordered the bridge to be rebuilt. He and a small detachment held back the Persians while the survivors crossed over to the Arab side.

• Out of the original Muslim force of 9,000 men, approximately: I) 3000 survived. II) 2,000 fell fighting. III) 2,000 drowned in the river. IV) 2,000 fled to Madina and elsewhere.

Battle of Buwayb (November, 634 AD):

• Acting wisely and calmly after the disastrous Battle of Jasr, Umar rallied his allies to fight against the Persian Empire.

• When the Persians came to know of this, they sent a large force under the command of Mehran, an expert in Arabian warfare techniques.

• The Muslim army was commanded by Hazrat Musanna.

• Like the Battle of Jasr, the Persian army camped on the eastern side of the Euphrates.

• This time, however, the Muslims allowed the Persians to cross over to the Arabian side.

• The next day, the two armies engaged in a fierce battle at Buwayb.

• Even though the Persian force was many times larger than the Muslim army, they were put to rout when Mehran was killed.

• The Muslim force destroyed the bridge over the Euphrates when the Persians tried to fall back. Persians were killed in large numbers and their army was almost completely destroyed.

Hazrat Umar resolves to conquer Iraq:

• Hazrat Umar realized that if Hira was to be held by the Muslims, Madain, the Persian capital of the Iraqi province, must be captured.

• Hazrat Umar called for Holy War on Persia and wrote letters to his allies and rallied them under his banner.

• Finally, an army of 20,000 men was mustered and was placed under Hazrat Saad bin Abi Waqqas.

Battle of Qadisiya:

• Hazrat Saad was ordered to march to Qadisiya, a little fortress on the western bank of the Ateeq (a branch of the Euphrates).

• From here, Hazrat Saad sent an envoy to the court of Yazdgard, the Persian Emperor, with the message of Islam.

• The Persian Emperor insulted the envoy and turned him out of his court.

• To teach the Muslims a lesson, he dispatched a large army of 120,000 men, including 300 war-elephants. This army was commanded by Rustum.

• The Muslim army now numbered 30,000, including 1400 of Muhammad (PBUH)’s Companions and 99 veterans of Badr. The soldiers had also brought their families along, as they intended to settle on the conquered land.

• Rustum encamped with his army on the opposite bank of the river. He intended to tire out the Muslims or make them short of supplies before attacking.

• Arab raiding parties, which attacked the fertile Persian fields, forced the Emperor to order Rustum to commence fighting.

• Rustum and his army crossed the river in the secrecy of the night by building a dam to check the flow of the water.

• The battle that ensued was very fierce and lasted for 3 days and 4 nights.

• Hazrat Saad directed his forces from his sick bed.

• Eventually, the Persians lost and were killed in large numbers.

• Rustum was killed as he tried to flee the battlefield.

• Losses: I) Muslims --- 8500 men. II) Persians --- 30,000 to 40,000 men.

• Booty: I) 6,000 pieces to every soldier. II) 70,000 pieces from the jewels stripped from the body of Rustum. III) 100,000 pieces from the Persian banner made from panther’s skin.

• Consequences: I) Put an end to the military might of the Persian Empire. II) Arab tribes no longer hesitated to fight against Persia and the enemies of Islam. III) Way to Madain opened.

Siege and capture of Madain:

• After resting his troops , Hazrat Saad marched on Madain with the intention of capturing it.

• The army defending the city fell back before the Muslim assault, fled into the city and closed the gates.

• The Muslims captured the city after a siege and a brave assault by the troops.

• Booty: I) Vessels and statues of gold and silver. II) Stores of precious stones. III) Luxurious wardrobes. IV) Thousands of prisoners of war. V) Each soldier received 12,000 dirhams.

Battle of Jalula:

• The Persian king, fleeing from Madain, took refuge in Hulwan.

• As a result, his remaining army occupied Jalula, a place in the neighborhood of Madain.

• This army made great preparations for battle; the entire town was converted into a fortress and a deep ditch was dug around the town.

• Hazrat Saad, with Hazrat Umar’s permission, sent a strong army to Jalula under the command of Qaka.

• The siege of Jalula stretched over 7 months.

• Eventually, the Persians decided to counterattack and drive out the Muslims.

• The Muslim commander pulled back his army so that the whole of the Persian army could come into the field.

• Fierce fighting ensued.

• Eventually, a fierce storm started blowing into the Persians’ faces and they fell back and were killed in large numbers.

• The residents of Jalula surrendered on the usual terms of Jizya.

Battle of Nahawand:

• After the Battle of Jalula, Hazrat Umar stopped further conquest and sought to consolidate Muslim rule in the lands already occupied.

• Towards this end, a peace treaty was signed with the Persians.

• However, the Persians soon broke the treaty and marched with 60,000 men against the 30,000 Muslims.

• The two armies fought at Nahawand for 2 days. On the 3rd day, the Persians took refuge in their forts.

• By a clever strategy, the enemy was coaxed out of hiding and hand-to-hand fighting took place.

• The Persian might was shattered forever and their emperor fled to Isfahan.

• This battle was a decisive one for the whole world, as it signaled the end of Persian power and the rise of Muslims.

Wars with the Byzantine Empire

• The Eastern Roman Empire consisting of Syria, Jerusalem and Egypt was called the Byzantine Empire.

• Although relations between the two parties had been cordial when Muhammad (PBUH) sent his envoy to Heraclius, things had begun to cool down.

• The Christian prince of Syria had murdered Muhammad (PBUH)’s envoy at Mu’tah. This led to an increase in the hostility.

Causes:

• Rebellion of the Bedouin tribes on the Syrian border against Muslim rule on instigation of the Byzantine Empire.

• Bedouin tribes in the Byzantine Empire on the Syrian border rendered help to their kinsmen in Arabia to raid Muslim territory.

• Natural expansive need of Arabia as it was not very rich in resources as compared to its neighbours.

Conquest of Syria

Battle of Yarmouk:

• During the time of Hazrat Abu Bakr, Muslims had defeated the Romans on the Syrian front.

• During the reign of Hazrat Umar, Hazrat Khalid bin Walid had now added Damascus, Jordan and Emmessa to the Muslim State.

• In retaliation, the Byzantine Emperor sent 260,000 men, who camped in the valley of Yarmouk.

• Hazrat Abu Ubaydah rallied 40,000 men under the banner of Islam.

• The Byzantines offered to pay the Muslims a large sum of money if they left Syria.

• Hazrat Abu Ubaydah offered them the usual: I) Accept Islam. II) Pay Jizya. III) Prepare for battle.

• The battle lasted for 6 days.

• By the afternoon of the 6th day, only 1/3 of the Byzantine army remained.

• Meanwhile, a storm broke out and the fleeing Byzantines were cut down in large numbers.

• With this battle, the Byzantines lost Syria and Muslim rule was ushered in.

Fall of Jerusalem:

• After the Battle of Yarmouk, Muslim forces spread out in all directions in Jordan and captured key areas to pave the way to Jerusalem.

• The city of Jerusalem, held sacred by Jews and Christians, was strongly fortified and was protected on all sides by deep valleys.

• Muslims laid siege to Jerusalem in the severe winter.

• Hazrat Amr bin Aas, the Muslim commander, wrote to Hazrat Abu Ubaydah for reinforcements.

• When the reinforcements arrived, the citizens of the city lost heart and offered surrender if the Caliph himself would come and receive the keys of the city.

• Leaving Hazrat Ali as his deputy, Hazrat Umar left for Jerusalem with a slave, taking turns to ride the camel.

• When he arrived, a treaty with the citizens was drawn up, guaranteeing security of life, safety of churches and other religious buildings etc. The citizens were required to pay Jizya. Those who wouldn’t do so were asked to leave the city.

• When Hazrat Umar asked the Patriarch of the city where he could offer the prayer of thanksgiving, he was led to a church.

• Hazrat Umar declined to pray in the church because he feared that he would set an example for Muslims to convert churches to mosques.

• He was then led to a place where Prophet David used to pray.

• Staying in Jerusalem for a few days, he reorganized the administration and built the Mosque of Hazrat Umar.

Conquest of Egypt:

• Causes/Reasons:

I) The Muslim navy was extremely weak and Alexandria was a strong naval base of the Byzantines. From there, they could launch a devastating attack.

II) Egypt was the ‘granary of the Empire’, and its capture would debilitate the food system of the Byzantine Empire.

III) The conquest of Egypt would open the way to large parts of Africa.

IV) The Copts of Egypt lived in miserable conditions under their Byzantine masters; Hazrat Amr knew that these people would welcome and support the Muslims.

• With the permission of the Caliph, Hazrat Amr bin Aas set out for Egypt with 4,000 men, in 639 AD.

• After attacking small towns, he laid siege to the fort of Fustat, which lasted for 7 months. This fort was captured.

• Alarmed by the Muslim advance, the Egyptian king sent a large army to hold Alexandria.

• When the Muslims reached Alexandria, they found it heavily fortified and manned by 50,000 soldiers.

• At this time, the Muslims strength was only 12,000.

• Whenever the Muslims tried to get close to the city, the enemy rained boulders on them.

• Also, Alexandria was a major port and help could come from sea any time.

• When the Byzantines tried to fight the Muslims in the open, they were beaten back.

• When Emperor Heraclius died, a wave of disappointment went over the besieged city as they knew that no one would now come to their help anymore.

• Finally, the city capitulated and Muslims became the masters of Egypt.

Death of Hazrat Umar:

• After the Battle of Nahawand, many Persian men, women and children were sold as slaves.

• One of these was Abu Lulu, also known as Firoz.

• He was purchased by the Governor of Basra.

• In Zil Haj, 23, Hazrat Umar was leading the morning prayers when Firoz attacked him with a dagger and inflicted several wounds.

• Hazrat Umar survived for some days and nominated his successors, asking them to choose the caliph from among themselves:

I) Hazrat Ali II) Hazrat Usman III) Hazrat Zubair bin Awwam IV) Hazrat Abdur Rehman bin Auf V) Hazrat Talha VI) Hazrat Saad bin Abi Waqqas

• With the permission of Hazrat Ayesha, Hazrat Umar was buried next to Hazrat Muhammad (PBUH).

Administration of Hazrat Umar:

• He remained as a model for administrators and rulers to come.

• Following the example of Hazrat Muhammad (PBUH) and Hazrat Abu Bakr, Hazrat Umar formed the constitution of the State on the basis of democracy.

• He established a Majlis-e-Shoora, consisting of both the Ansar and the Muhajirin. It included prominent Companions of Muhammad (PBUH) and he always consulted this body before making any important decision.

• He also established the Majlis-e-Aam, consisting of the Muhajirin, Ansar and representatives of various tribes. This body was called into session on special occasions.

• Each province was placed under a Wali, and each district was placed under an Amil.

• These officers had to report to Makkah on occasion of the Hajj, where the caliph could hear complaints against them and make decisions.

• These officers also had to keep a record of their assets and property. On their retirement, their accounts would be checked to see if they had been honest or not.

• Qazis were entrusted with judicial duties and were completely independent of the Wali.

• He was the first one to establish the Departments of Military, Education, Jails and Police etc.

• The department of Dewan was responsible for collection of all types of revenue, from the center as well as from the provinces.

• New taxes like Ushr (1/10th of the income of big lands) and Zakat on ownership of horses, were imposed.

• A new system of distribution of money from the Bait-ul-Maal was established.

• Soldiers were well looked after, but were not allowed to buy lands in the conquered territories or live with the settled people; they could only live in cantonments.

• Farmers were cared for as well. In conquered territories, they were allowed to retain their lands.

• He himself patrolled the streets of Madina at night to look for people who needed help.

• Introduced the Muslims Hijri calendar, old-age pension system and census of the population.

• Patronized female education.

Services to Islam:

• Great boost to early Islam in Makkah.

• Played an important part in getting Abu Bakr elected as the first caliph.

• Held back the Persian and Byzantine hordes who were bent on attacking Arabia.

• Overpowered the Persian and Byzantine empires and conquered their large tracts of land.

• Consolidated the conquered territories.

• Left an efficient administrative system for his successors.

Hadis: “He who hates Umar, hates me, he who loves Umar, loves me.”

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Caliphate of Hazrat Usman

Hazrat Usman: His life before becoming a caliph and his character:

• Hazrat Usman belonged to Banu Ummayya family of the Quraish.

• His father’s name was Affan.

• He was born in Makkah in the 6th year of the Elephant.

• His mother’s name was Arwah.

• His ancestry coincided with the Holy Prophet (PBUH) in fifth generation on Abd Munaf.

• In the ignorance Period, his by-name was Abu Amr.

• After embracing Islam, his by-name was Abu Abdullah.

• Hazrat Usman’s father was one of the richest men in Makkah.

• Hazrat Usman was educated and loved learning.

• He lived a chaste life, even during the Jahiliya Period, and never drank, gambled or worshipped idols.

• When he accepted Islam at the hands of Hazrat Abu Bakr, his family started torturing him.

• Hazrat Usman was one of the first Arabs to accept Islam.

• Muhammad (PBUH) gave Hazrat Usman his second daughter, Hazrat Ruqayya, in marriage.

• Hazrat Usman migrated to Abbysinia with his wife, where he flourished as a trader.

• He returned to Makka when a rumor spread among the emigrants that the Quraish had accepted Islam.

• Instead of returning to Abbysinia, he stayed back at Makkah with the Prophet (PBUH).

• Here, he spent freely in the way of Allah and liberated quite a few Muslim slaves.

• Migrated to Madina where Hazrat Aus bin Sabit was his host.

• After the Battle of Badr, Hazrat Ruqayya fell ill and passed away.

• Muhammad (PBUH) gave his third daughter, Hazrat Kulsum, in marriage to Hazrat Usman.

• Thus, Hazrat Usman is known as Zun-Nurain, or “the possessor of two lights”.

• Barely 6 years after her marriage, Hazrat Kulsum also fell ill and died.

• In Madina, Hazrat Usman worked hard as a trader and became one of the richest men of the city.

• He used to spend freely in the way of Allah, and earned the title of Ghani.

• Took part in all important battles, except Badr, when he was nursing his dying wife, Hazrat Ruqayya.

• Second person after Hazrat Umar to offer allegiance to Hazrat Abu Bakr as the first caliph.

Main attributes of his pesonality:

• Eloquence and dignity, forgiveness even when able to wreak vengeance, generosity, modesty and nobility; sincerity in friendship and giving advice, kindness and compassion to all people, zeal for his faith, fear of the Lord and his devotion in Allah’s worship.

Election as Caliph:

• Hazrat Umar told the following people to choose the next caliph from among themselves:

I) Hazrat Ali II) Hazrat Usman III) Hazrat Zubair bin Awwam IV) Hazrat Abdur Rehman bin Auf V) Hazrat Talha VI) Hazrat Saad bin Abi Waqqas

• Hazrat Abdur Rehman bin Auf was not willing to shoulder the responsibilities of being a caliph and Hazrat Talha was not in Madina at the time of Hazrat Umar’s death.

• Hazrat Abdur Rehman bin Auf agreed to act as a judge in the choosing of the next caliph.

• After having consulted with the contestants, prominent Companions and the populace, he determined that the majority favored Hazrat Usman.

• Hazrat Abdur Rehman bin Auf and all the other contestants took the Bayt at the hands of Hazrat Usman. Thus, Hazrat Usman was selected as the 3rd Caliph on 4 Muharram, 24 AH.

Conquests in the East and West:

• Most foreign rulers thought that it would be easy to wrest control of territories from the kind-hearted Hazrat Usman.

• There were several serious uprisings in Persia in the East and Byzantine in the West.

• Within the 1st year of his caliphate, he swiftly crushed these rebellions.

• During his reign, the whole of North Africa was conquered, including the present countries of Libya, Tunisia, Algeria and Morocco.

• The island of Cyprus was also captured.

• Thus, by Hazrat Usman’s reign, the Muslim Empire stretched from Morocco to Kabul.

Causes of the revolt against Hazrat Usman:

• The Islamic State contained many tribes and nationalities which had been subjugated. Although some of them had accepted Islam, they still grudged their defeat and Islam had not imbibed their hearts.

• The Jews who had lost their religious and social importance conspired against Islam.

• When Hazrat Usman learnt of the activities of these conspirators, he expelled them from Kufa and Basra. These conspirators widened their sphere of activity. Especially in Egypt, where a number of Jews who had only outwardly accepted Islam joined hands with them One of these Jews, Abdullah bin Saba, instigated Muslims in the name of Hazrat Ali in Kufa, Basra, Madina and Egypt and sowed the seeds of dissension amongst them.

• Rivalry in the Quraish themselves, i.e. between the Hashimites and Umayyads weakened the power of Hazrat Usman. Old tribal jealousies began to raise their head.

• Hazrat Usman’s leniency encouraged his enemies.

Charges against Hazrat Usman:

Nepotism:

• It was alleged that Hazrat Usman appointed his inefficient relatives as governors in four provinces out of the twelve in the Muslim State, i.e. Egypt, Syria, Kufa and Basra.

Governor Province Relation with Usman Remarks

Muawiya Syria relative Able ruler and excellent administrator.

Abdullah bin Saad Egypt foster brother N. Africa conquered under his rule

Walid bin Uqba Kufa Close relation Replaced Saad bin Abi Waqqas when he could

not control the situation. Conducted successful

campaigns in Armenia and Azerbaijan. Was

deposed at public agitation, in public interest.

Abdullah bin Amir Basra Cousin Replaced Abu Musa Ashari at the demand of the

people of Basra. Conquered Fars,Seestan and

Khusaran.

Leniency:

• It is also alleged that Hazrat Usman was weak and did not exercise a check on his governors.

• Actually, he had his governors in confidence and they enjoyed much independence from the center.

• He did not wish to interfere in their day-to-day affairs.

Burning of old copies of the Holy Quran:

• Rebels raised hue and cry that Hazrat Usman had maliciously burnt copies of the Quran.

• Hazrat Usman answered each and every one of the rebels’ charges in the presence of Hazrat Ali and some Companions; they were satisfied.

• The rebels stuck to their point-of-view and prepared to march on Madina from Egypt, Kufa and Basra, with a contingent of 1,000 men coming from each region.

• Finding the people of Madina ready to defend their city disappointed the rebels.

• Hazrat Ali tried to argue with them and they finally agreed to turn back if Hazrat Usman would appoint Muhammad bin Abu Bakr as governor of Egypt in place of Abdullah bin Saad.

Martyrdom of Hazrat Usman:

• The rebels returned 4 days later, shouting for revenge.

• They claimed that they had intercepted an order of Hazrat Usman to the governor of Egypt to kill Muhammad bin Abu Bakr and his companions upon their arrival.

• Hazrat Usman swore that he had sent no such order.

• The rebels told Hazrat Usman to abdicate or he would be disposed.

• When Hazrat Usman refused, they besieged his house and cut off all supplies of food and water.

• Hazrat Ali and Hazrat Zubair deputed their sons to protect Hazrat Usman and bring him food and water.

• Hazrat Usman refused all offers of military help as he did not want to shed Muslim blood.

• The siege lasted for 50 days.

• Some rebels scaled the back walls of Hazrat Usman’s house, jumped in and mercilessly killed him while he was reading the Holy Quran.

• When Hazrat Usman’s wife, Naila, tried to save him, she was pushed away and her fingers were cut off.

• This tragic event took place on 18 Zil-Haj, 35 AH.

• Hazrat Usman’s martyrdom shattered Muslim unity and serious differences arose between the Muslims who were now divided into two parties – the Hashimites and the Umayyads.

Administration:

• Followed the Sunnah of Hazrat Muhammad (PBUH)

• Relaxed the strict laws of Hazrat Umar.

• Allowed Arabs to acquire lands in conquered areas.

• Made extensions to the Masjid-e-Nabwi and constructed new mosques.

• Ordered construction of inns, border-outposts and guesthouses.

• Made arrangement to supply travelers with water by having wells dug near roads.

• Built dam to protect Madina from floods coming from the side of Khyber.

• Raised the salaries of officers and the armed forces.

• Rendered great service to Islam by standardizing the Quran.

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Caliphate of Hazrat Ali

· 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 andMedina 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 Iraqlet 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 Tigrisnear Madain. The Kharijites from Basra and elsewhere in Iraqalso 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.

History and Importance of Quran

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The following Notes are copyrights of Sir Iftikhar ul Haq (complete)

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* History and Revelation of Quran

* History of Compilation of Quran

* Quran as the bases of Thought and Action in Islam

* Quran as a source of Islamic Law

* Quran and Hadith as Islamic Law

* Quranic support for Ijma

* Quranic support for Qiyas

*Quranic Teachings about God Himself

*Quranic Teachings about Allah and His World

*Quranic Teachings about Allah and His Messengers

1st Islamic Community

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Biographical account of all the wives of the Holy prophet:

( for revision; else these should be prepared from your respective book in detail, especially Khadija, Ayesha and Hafsa )

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.

Holy Prophet (pbuh) once said: "Khadija's love is given to me by Allah"

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.

History and Importance of Hadith

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Compilation of Ahadis

Compilation during Life of Holy Prophet (pbuh):

Prophet himself would give instructions about the transmission of what he taught,

“Preach what you hear me say. Also let those who see and hear me, take upon themselves to communicate my words to others and preach to their children, relatives and friends.”

There is another report according to which on the Farewell Pilgrimage, the Prophet said,

“He who is present here should carry this message to him who is absent.”

The companions considered it their duty to preach the Ahadis to those who had not seen or listened to him A party of students called Ashab-e-suffah lived in the mosque itself were entrusted with the teaching of religion to tribes outside Madinah . From this group most famous was Abu Hurairah who remained in The Prophet Company at all the times and store up his memory every thing that Prophet said or did. Abu Hurairah efforts were from the very beginning directed towards the preservation of Ahadis.

It is related from Abu Hurairah that once one of the companions told the Prophet of his inability to remember what he heard from him. His reply was:

“Take the help from your right hand” (Tirmizi)

i.e., write it down. Abdullah bin Umar (R) began to write down whatever he heard from the Holy Prophet (pbuh) . His collections contained around 10,000 Ahadis. Abdullah bin Umar himself said: “I used to write everything that I heard from the Prophet (pbuh) intending to commit it to memory”. I spoke about it to the prophet (pbuh) who said:

“Write down, for I only speak the truth” (Abu Daud)

An other report of Abu Hurairah: ‘None of the companions preserved more traditions than myself , but Abdullah bin Amr is an exception for he used to write and I did not’. Hazrat Ali used to write down ahadis concerning the Orders, Instructions issued from Holy Prophet (pbuh). Hazrat Aisha also used to preserved the says of Holy Prophet (pbuh) Abdullah bin umar and Abdullah bin Abbas were engaged in preserving and transmitting the ahadis. The Compilation of Abdullah bin Umar was known as Sadiqa. Process of compilation started in the Life of Holy Prophet (pbuh)

Collection and Compilation After the death Of Holy Prophet (s)

After the Death of Holy Prophet , Islam was widely spread , new converts wanted to hear about Prophet (pbuh) from close companions and associates The companions were the beat authority for Knowledge of ahadis and sunnah as they had listened to Prophet(pbuh) Abu Hurairah , Abudullah bin Abbas , Abdullah bin Umar, Anas bin Malik became the centre to whom people came from different parts of the Islamic empire to gain Knowledge about the Prophet (pbuh). Prophet (pbuh) wives were also vital custodians of Ahadis and were approached for instruction by other companions. Hazrat Aisha, Hazrat Hafsa, Hazrat umm-e- Habibah , Hazrat Maimunah and Umme-e-Salamah are among the earliest and most distinguished transmitters.

The Age of Companion ( 11-100 AH ) Approximately During this period Caliph Umar bin Abdul Aziz wrote to the governor of Madina to write down all the tradition of the Holy Prophet(pbuh) During this period the companions spread far and wide and settled in almost all the countries conquered by the Muslims. There was no book of compilation. The only alternative was to go to companion and hear the tradition from him. Thus, different centers of learning arose Students were not satisfied with only one centre, because that particular companion might have no Knowledge of all the traditions. It was reported that Jabir bin’ Abdullah travelled from Makkah to Syria to hear a single hadith. Similarly there were many companions who undertook long journeys to verify or hear sayings of Holy Prophet (pbuh) The important works of that period were: 1 : The works of Shihab Al Zuheri. 2: Collection of Abu Bakr Al Hazim

The Age of followers of the Companions (Tabaeens 101-200 AH): This is the age of followers of the companions of the Prophet (pbuh). The most important works of this period were carried out by:

· Abudullah bin Mubarik at Khorasan.

· Abu Bakr Rabi Shybah at Kufa

· Sufyan bin’Uyaina at Madina

· Imam Makhul in syria.

· Abu Kilabah.

The out standing works of this period were:

· Al Muwatta by Imam Malek bin Anas Kittab

· Al-Athar by Imam Ahu Hanifa

· Al-Musanaf by Imam Razzak

· Jami Thauri by Imam Sufyan al-Thauri Kitab

· Al-Kharaj by Imama Yousaf

· Masnad Ahmed bin Humbal by Imam Ahmed Hanbal

· Al-Maghazi by Waqidi

The Hanafi and Maliki School of Legal thoughts were formulated during this period in the light of the ahadith. Abu Hanifa founded the school of deduction or Qiyas By the end of second Century Imam Shafey and Imam Ahmed bin Hanbal also flourished.

Age of followers of the followers (Taba Tabaeen 200-300 AH): This is Golden age of Traditions. The six authentic books of traditions (al Sahah –al Sitta) were written. These are the most reliable books of traditions.

(1) Sahih Bukhari: Written by Muhammad bin ‘Abdullah’ Ismael al-Bukhari(195-256 AH) Took 40 years for collection. His Sahih is next to Quran in authenticity. He selected nearly 7275 out of 600,000 traditions. He accepted only reliable traditions.

(2) Sahih Muslim: written by ‘Abdul Hussain Muslim bin al Hajaj al-Nishapuri-Qushaieri (304-216 A.H) . He travelled many places to learn Hadith. His Sahih consist of 9200 traditions selected out of 300,000. It is considered next to Bukhari . Any tradition accepted by both Bukahri and Muslim has been termed as agreed.

(3) Sunan of Abu Daud: Abu Daud wrote it during 202-275 AH. He travelled to all important centers of traditions. It consists of 4800 traditions selected out of 500,000 and it took him 20 years to complete his book.

(4) Jami Tirmidhi: written by Abu’Isa-al-Tirmidhi during 209-279 AH. He was first man to determine the names, surnames and titles of narrators of traditions.

(5) Sunan of Nisai: was written by Abu’Abdur Rahman an Nisai during 214-303 AH . It also contains weak and doubtful traditions.

(6) Sunan of ibn Majah: written by Mohammad bin Yezid ibn Majah during 209-273.AH.

SHI’A BOOKS:

Authentic books of Shia’s were also compiled during that period. Important are:

(1)Al-Kafi fi ilm al deen (the sufficient in the science of religion): it was written by Abu J’afar Muhammed who died in 339 AH.

(2)Al-Istibsar (the prespective): written by Abu J’afar Bin Al Hassan who died in 389AH.

(3)Tehzeeb-ul-Ahkam (the revision of judgemens)t: written by Abu J’afar Mohammed Bin Al Hassan.

(4)Man la Yahzoroh ul Fiqh (one who has no legal expert present): written by Abu J’afar Muhammad’ Ali.

Pillars and Articles

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PILLARS

Summary of hajj

A Summary of What The Pilgrims Do In Hajj

(METHOD OF 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.

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by, Sir Ali Asad

ARTICLES

(1) Belief in ONENESS OF ALLAH

Belief in the oneness of Allah is the most important article of faith. Oneness of Allah means Tauheed, which is the foundation of Islam. Thus, the Quran mentions this belief as an act of righteousness in Surah al-Baqarah:

“It is righteousness to believe in Allah…..” (2:177)

God alone is the Supreme Being of this universe. He is the one and the only to be worshipped as there is no god but Allah. The Quran in many places testifies this fact:

“There is no god but He” (2:255)

“Worship God! You have no other god but Him” (7:59)

God is unique and matchless in nature, person and attributes. As for the nature and person of God, we simply can not imagine as it is beyond our comprehension. Many Surahs mentions this unique nature of God, such as, (2:255), (42:11) but Surah al-Ikhlas best sums up this:

“Say, He is Allah the one, Allah the eternal, the absolute. He beget not, nor is he begotten and there is no one like Him” (112)

By believing in the oneness of Allah and Muhammad (pbuh) as his last messenger, a person enters the folds of Islam:

“There is no god but Allah and Muhammad (pbuh) is the messenger of Allah”

God is the Creator and Sustainer of all known and unknown worlds. He alone is the king and Lord of the entire universe as He needs no assistance in maintaining this unbounded domain. Surah al-Nas mentions:

“Say I seek refuge with the Lord of mankind, the King of mankind, the god of mankind” (114:1-3)

God’s knowledge is unlimited and infinite. He has knowledge of all time. He knows everything that is hidden, as the Quran states:

“He knows whatever is on the earth and in the sea. Not a single leaf falls but with His knowledge” (6:59)

God is ever living (immortal) and is free from the clutches of time and space. The Quran in this regard says:

“He is the first and the last” (57:3)

The Jews and the Christians believe that Harzat Isa was the son of Allah, but the fact is the God has no family tree or progeny. He has no ascendants, descendents or consorts. The Quran proves this:

“How can He have a son when He has no consort” (6:101)

It is also believed by Muslims that God alone is the source of mercy and guidance, as mentioned in Surah al-Fatiha. He is the sole source of help and protection, as Surah 113 and 114 mention God’s refuge (help/protection) against external and internal evil. God has the power to bring an end to time and make us all stand accountable before Him:

“Master of the Day of Judgement” (1:4)

Thus, this article is the core of all Islamic teachings; any form or degree of associating partners with God is called ‘Shirk’, which is the only unpardonable sin, as mentioned in (4:48). The Holy Prophet (pbuh) himself said:

“Shirk is the greatest of all sins” (Hadith)

Hadith from 1 to 20 for o levels Islamiat

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CLICK HERE to download these notes
By, Sir Iftikhar ul Haq

Hadith 1

(a)
• Islam demands sincere and genuine faith.
• This sincerity is needed in the fundamental beliefs as well as towards the leaders and the members of the community.
• This means strong belief in Tawhid (oneness of God), the divine message of the Quran and the messenger of God who conveyed this Message to us.
• Also, the leader of the community, who follows the Quran and Sunnah, should be sincerely followed:
“And obey God and obey the Messenger and those charged with authority among you.” (4:59)
• Finally, Muslims should believe in respecting and caring for the fellows in the community.

(b)
• Belief in Tawhid, Quran and the last Messenger is demonstrated by following the eternal guidance of the Quran and Sunnah.
• Muslims should observe the five pillars of Islam:
“And establish regular prayer and pay the charity tax”
• As for cooperating with the leader of the community, Muslims should remember the speech of Abu Bakr on his election as caliph:
“Help me if I am in the right, set me right if I am in the wrong”
• Similarly, sincerity towards fellows should be expressed by being kind, polite and respectful to them.

Hadith 2

(a)
• Muslims are bonded together with common faith:
“Believers are a single brotherhood” (49:10) this bond of fraternity has been established by God Himself, and so, all Muslims should make it part of their faith.
• A heart without love and care for the fellow Muslims is devoid of true faith, & so, genuine faith is linked with affection for the other members of the community.
• “None of you believes” refers to imperfect faith, and not absence of faith. This means that any believer might fall prey to a lack of love for fellows.

(b)
• Muslims should negate selfishness, promote spirit of sacrifice and love for the fellow Muslims
• Should develop a sense of collective welfare and make efforts to ensure comfort and benefits for others as much as for himself:
“It is more beneficial for one to give his land free to his brother than to charge him a fixed rental” and:
“That you desire for others that what you desire for yourself”
• True believers should not look down upon others and should not taunt them or call them by offensive nick names.
• They are also not supposed to break ties with fellow brothers and should take initiative in re-establishing good relations.

Hadith 3

(a)
• Power of speech not only a great bounty by God but also a means of expressing faith:
“He has created man. He has taught him the speech (and intelligence),” (55:3, 4)
• With this belief, a believer should learn, “To keep quiet is better than telling a bad thing”
• Several evils, transgression and indecencies originate form misuse of the tongue.
• Similarly, faith is also linked with good social conduct because Muslims believe that observance of acts of worship is one aspect and being kind to others is another aspect of demonstrating faith.

(b)
• Muslims should avoid all indecencies : “Believers will surely get through ………who avoid vain talk” (23:1-2)
• They should show hospitality towards those around them e.g., neighbors & guests: “He is not a true believer who eats to his fill but his neighbor sleeps hungry” and
“Whoever believes in God and the last day should not harm his neighbor, and whoever believes in God should honour his guest”
The Prophet set several examples of hospitality, towards both Muslims and non-Muslims.

Hadith 4

(a)
• This Hadith sums up the secret of entry to Paradise.
• Prayer and fasting are the two of the five pillars on which is erected the building of faith:
“He who gives up prayer has indeed disbelieved.”
“What stands between a believer and disbelief is abandonment of regular prayer”
“The fast is a shield (against Satan).”
• These two pillars train believers to believe in the importance of the lawful and the unlawful.
• “…….he (the Prophet) allows them as lawful what is good and prohibits them from what is bad” (7:157)

(b)
• Muslims should be regular and punctual in daily prayer as it keeps them from evils:
“Verily, regular prayer refrains from shameful and unjust deeds” (29:45)
• They should fast in Ramadan to promote self-restraint
• Observance of both these trains them to tell right from wrong and earn by Halal (permitted) means while shunning all Haram (forbidden) actions:
“So take what the Messenger gives you and refrain form what he prohibits you” (59:7)
• Such self training will ensure individual and collective welfare in this world and the Hereafter.

Hadith 5

(a)
• Muslims should consider all their physical powers as a gift of God
• This will enable them to express gratitude to God by helping fellow Muslims in daily matters
• They should consider such acts as charity e.g., settling disputes of the people and removing harmful objects from the roads.
• Such acts should be equated with exerting energy in the worship of God
• Islam encourages charity and other measures that benefit others: “The best among the people are those who are a source of benefit to the people” (Hadith)

(b)
• True believers should shape their conduct in such a way as can help the fellows in day to day affairs.
• They should try to end disputes between fellows because the Quran says: “Believers are a single brotherhood; therefore make peace between your two contending brothers” (49:10)
• They should hurry to offer their prayer, share the burdon of fellows and, wherever possible, remove anything harmful from thoroughfares.
• This they should do along with other acts of charity because Islam has broadened the scope of charity.

Hadith 6

(a)
• Islam teaches its followers to first establish a true Islamic society based on the teachings of the Quran and Sunnah
• It further commands them to defend the society against all possible evils with whatever available resources.
• This involves use of physical force or verbal rejection or at least condemning it from heart, though it is the lowest degree of faith of a believer
• Believers should remember that struggle against evil is a constant phenomenon as the ultimate source of evils is Satan:
“Verily Satan is an avowed enemy to man” (12:5)

(b)
• Eradication of evil involves struggle of varying degrees depending on the available resources with the Muslim community and government.
• If sufficient resources are available, then the Muslim state may permit physical Jehad:
“Believers……….. strive hard in God’s way with their possessions and their own selves” (49:15)
• Otherwise, evil may be suppressed through speech or writings, and in case an individual believer is unable to utilize either resource, he is required to shun evil internally.
• The best way of doing this might be to seek God’s refuge: “Say I seek refuge with the Lord of day-break. From the evil of the things created” (al-Falaq)

Hadith 7

(a)
• Jehad or struggle in the way of God is an act of worship and shows genuineness of faith.
• Jehad is aimed at suppressing evil, stopping aggression and transgression but within the limits prescribed by the code of conduct of war in Islam.
• Muslims believe that all their physical and financial resources are granted by God, and so, they develop the spirit of placing them at God’s disposal.
• Therefore, according to their belief, those who sacrifice their lives during Jehad, are not dead:
“Nay, they live, finding their sustenance in the presence of their Lord.” (3:169)

(b)
• Jehad is the ultimate expression of one’s faith as it involves sacrificing everything in God’s way and defending Islam.
• Those engaged in Jehad are trained to sacrifice their belongings and lives without hesitation: “Fighting is prescribed to you though you may dislike it” (2:216)
• For this reason, the Quran and the Prophet have repeatedly admired those busy in Jehad and ranked them as the best Muslims.
• The Holy Prophet fought battles, received wounds and also witnessed martyrdom of his close associates.
• He declared his uncle Hamza as “the chief of all the martyrs” as he had first migrated twice for Islam and later, laid down his life in the battle of Uhud.

Hadith 8

(a)
• The Hadith has expanded the scope of martyrdom by including those not involved directly in any physical fight/struggle (Jehad) in God’s way.
• Muslims are taught to believe that there are a number of non-war martyrs and they include those who endure any sudden or prolonged pain that eventually kills them.
• For example, natural death, death from plague and cholera.
• The Prophet has repeatedly said “in the way of God” and that means to die in a state of strong faith in God.

(b)
• Believers should be ready to lay down their lives in God’s way only.
• They should develop the spirit of withstanding all serious and fatal sufferings with a strong belief that everything is by the supreme will of God Almighty who alone has power to give life and death.
• They should be ready to sacrifice their lives while fighting on God’s command as well as while suffering any physical ailment with this Quranic instruction:
“…….but give glad tidings to those who patiently preserve. Who say, when afflicted with calamity: To God we belong, and to Him is our return” (2:155-156)
This way, serious ailments and sudden trials will not shake their faith.

Hadith 9

(a)
• Islam related struggle for lawful earning with the performance of obligatory rituals:
“To earn a clean living is also a duty next to the obligatory duties of faith” (Hadith)
• Islam instructs the believers to work hard and earn by legitimate and fair means without dependence on others: “One who works for himself is a friend of God”.
• This means the Muslims should believe that hardwork of any kind is a means of earning not only material bounties but also God’s pleasure and favour.

(b)
• The Muslims should follow the example of the Prophet who set several guiding examples.
• He would mend his shoes and clothes, work as ordinary worker in the construction of the mosque and digging of the ditch.
• They should reject all such unlawful and undesirable means of earning as bribery, usury (riba) and beggary because the Prophet strictly warned his followers of the consequences of these antisocial practices:
“The one who offers and the one who accepts the bribe will both go to the Fire of Hell”.
• They should obey the Quranic command:
“Eat of what is on earth, lawful and good, and do not follow footsteps of Satan” (2:168)

Hadith 10

(a)
• Islamic teachings train the believers to develop a sense of fulfilling the rights of God as well as those of the fellow beings.
• Islam strictly instructs us to take care of the less privileged in the society. Such people have been equated by the Prophet to a regular worshipper and the one who strives in the way of God.
• The Quran links true faith with a supportive attitude towards the poor and declares those who fail to do so as the rejectors of faith:
“Have you seen the one who denies the judgement?....... and who does not encourage the feeding of the indigent”. ( 107, al-Ma’un)

(b)
• The Muslims should follow the example of the Prophet who married the widow and often gave away his share of meal to those in need:
“ Nor repulse the petitioner unheard” (al-Duha, 93)
• They should support those in need by regular charity and almsgiving in a way that the honour of the needy is not hurt: “There is a man who gives charity and conceals it so much that his left hand does not know what his right hand spends” (Hadith)
• This means there should be no showing off.
• The best way of supporting a widow is her remarriage with her consent as it is the Sunnah of the Prophet.
• The weak in the society should be supported and taken care of, just like the Prophet himself did in Makka and Madina.

Hadith 11

(a)
• Islam instructs its followers to be caring and considerate towards the unsupported and the needy.
• It promises greater rewards for such noble attitude, e.g., earning the pleasure of God and closeness to His Messenger.
• It also associates such nobility with the love for God:
“And they feed for the love of God, the indigent, the orphan and the captive” (76:8)
• Care and support of the orphan is greatly admired by the Quran and Sunnah, as both promise huge rewards for those who are kind towards the orphan.
• This Hadith guarantees such people closeness to the Prophet in Paradise → for any believer this is no less than a fabulous award in the Hereafter.

(b)
• The Prophet, himself being an orphan, always took special care of the orphan and the needy.
• He was reminded in Surah al-Duha: “Did He not find you an orphan and give you shelter? ”
• He therefore, showered special love on the orphan
• Muslims should imitate his examples in whatever possible ways
• They should donate generously for the orphanages run and maintained by various charity organizations.
• They should adopt orphan children in the light of the admiration expressed by the Prophet, “ the best Muslim house is that in which an orphan is well treated”.
• Such noble tasks strengthen the communal bonds among the members of the Muslim community.

Hadith 12

(a)
• This Hadith highlights the importance of the responsibilities of a Muslim ruler
• Being the leader of the Muslim community is a huge responsibility and a great trust of God with the ruler.
• A Muslim ruler is required to consider himself the custodian of his people, responsible for their prosperity and welfare:
“Leader of the community is indeed its servant” (Hadith)
• “Your best rulers are those whom you love and they love you” (Hadith)
• Such an attitude is based on a strong sense of accountability before the people as well as the Supreme Lord.
• True Muslim rulers try their best to win the hearts of their people by kindness and by being very close to them, avoiding any degree of harshness.

(b)
• The Prophet and his four successors set glorious traditions about how to act as rulers
• They devoted their energies for the general welfare and collective prosperity of their people
• Muslim rulers need to follow these model rulers who ruled not only the state but also the hearts of their subjects.
• They should remove all barriers that separate them form their people and should treat them in a kind and fatherly way so that people do not fear but respect them with sincerity.
• Caliph Ali remarked: “The state might survive with paganism but might not survive with injustice”.
• They should ensure justice and follow this instruction of the Prophet: “Make things easy and don’t make them hard, and cheer up people and don’t repel them”.

Hadith 13

(a)
• The conduct of the Muslims depends on the degree of their association with the Quran because it is the basis of their lives.
• The Prophet has linked this bond with the ownership of the tethered camels
• As long as the camels are supervised and kept tethered, they remain under control.
• Similarly, as long as a Muslim remains attached to the Quran by recitation, learning and comprehending it, the Quran continues to benefit him; but if this relation is weakened, the effect of the Quran gradually fades away.
• The Prophet admired those devoted to learning and teaching of the Quran: “The best among you is the one who has learned the Quran and teaches it”

(b)
• The Muslims should encourage regular recitation and learning the Quran by heart so that their ties with the Quran are strengthened”
“Keep refreshing your knowledge of the Quran for I swear by Him in whose hand is my soul, that is the more liable to escape than camels which are tethered”
• The Quran should be recited in the manner prescribed by the Quran itself: “And recite the Quran in slow, measured rhythmic tones” (73:4)
• Also, its message should be comprehended in order to shape our conduct according to the Quranic command.

Hadith 14

(a)
• Economic teachings of Islam stress on honesty and justice on one hand, while mercy and lenience on the other.
• Buyers and sellers should not have any intention of exploiting or cheating each other:
“One who cheats is not among us” (Hadith)
• Sellers should believe that honesty and generosity are liked by God.
• Buyers similarly should not have any ill intention of exploiting any weakness of the seller.
• Creditors should believe that God alone enabled him to be a source of helping those in need and so, he should develop spirit of magnanimity when some needy person approaches him.

(b)
• The Prophet conducted trade with full honesty and dedication
• He would not hide defects of merchandise while selling any items.
• Muslim traders should follow this and should not try to unduely maximize profits.
• While buying anything, Muslims should observe some limit of bargaining so that the seller does not feel uncomfortable.
• A creditor should be generous enough to give any relief to the debtor because the Prophet greatly admired such degree of kindness:
“Whoever has a claim on a brother which is payable and he allows respite to the debtor in his payment, he will be given the reward of charity”.
• Islam forbids any usury and instructs to extend “the beautiful loan” (Interest-free loan).

Hadith 15

(a)
• Among all attributes of God, mercy is very special because according to a Hadith-i-Qudsi:
“Truly My mercy overcomes My wrath”
• God, therefore, loves those who show mercy to others, and He commands the Muslims to seek His mercy and extend mercy on others.
• The Holy Prophet is called “mercy for all creatures” in the Quran (21:107)
• The Prophet encouraged his followers to keep alive the spirit of mercy and compassion so that they get entitled to God’s mercy in the Hereafter.
• None can be more ill-fated than the one who gets deprived of God’s mercy.

(b)
• The Muslims are required to follow the footsteps of the Prophet who never cursed his enemies and insultors in Makka, Taif and the battlefield.
• In the battle of Uhud, when some companion asked him to curse the Makkans, his reply was:
“I have not been sent to curse”
• He kindly treated captives of Badr and forgave his fatal enemies on the conquest of Makka.
• Muslims today may imitate such noble conduct and generosity of heart.
• They should not overburdon their employees and should have the moral courage of forgiving the insultors because they will receive huge reward from their Lord:
“Be compassionate to those on earth and He, who is in the heavens, will be compassionate to you”.

Hadith 16

(a)
• Islam established the universal Muslim brotherhood when the Prophet migrated to Madina:
“The believers are a single brotherhood” (49:10)
• All Muslims regardless of social and geographical background were united as a single community.
• Since it is a divine arrangement, all Muslims are bound to observe it
• They should develop a strong sense of belonging to the same community or family so that if any of the fellows experiences discomfort, he too should feel it.
• The Prophet also used another comparison :
“One believer to another is like the bricks of a building; each one is holding and supporting the other”.

(b)
• The believers may follow this Hadith in a variety of ways.
• The Ansar of Madina accommodated the Muhajireen of Makka by sharing all their assets with them.
• During congregational prayers and the pilgrimage to Makka, Muslims come closer to each other and this trains them to share joys and sorrows.
• They should care for fellow Muslims in hour of need and trials
• The Prophet linked true belief with a sense of brotherhood: “you cannot be true believers unless there is reciprocal love among you”.
• They can also promote unity by collectively following the Quranic guidance :
“And hold fast all together the Rope of God and do not be divided” (3:103)

Hadith 17

(a)
• Moral teachings of Islam are intimately linked with modesty
• Modesty is the barrier, like piety, against all indecencies and evils and is thus a source of strengthening faith and submission before divine commands.
• The Prophet said: “Modesty and faith are companions; when one is taken away, the other follows it”
• So, modesty strengthens and accompanies faith, and faith, in turn, promotes mental piety.
• Mental piety reflects a believer’s obedience to God and is a means of earning God’s favor.
• Modesty is antidote to evil acts and disobedience to God.

(b)
• Islam teaches ways of observing modesty both towards God and the fellow members of the community.
• Regular prayer effectively wards off evil thoughts and actions :
“for prayer restrains from shameful and unjust deeds” (29:45)
• This way, a believer’s conduct is shaped according to the divine commands and guidance.
• Another way of observing modesty is to put interests of fellows before one’s own interests:
“None of you truly believes unless he desires for his brother that what he desires for himself.” (Hadith)
• Such an attitude surely eliminates evils and social problems so that a balanced society develops.

Hadith 18

(a)
• According to Muslim belief, true faith alone guarantees a believer’s salvation from the fire of Hell and entry to Paradise.
• Faith promotes the spirit of submission before the will of God and thus negates pride.
• Pride symbolises disobedience as is evident from Satan’s refusal to obey God:
“We said to angels: “Bow down to Adam”, and they all bowed down except for Iblis; he refused and was haughty” (2:34)
• A believer with the slightest degree of faith will eventually be freed from Hell and a person with the slightest amount of pride will be denied Paradise and driven to Hell: “Is there not in Hell an abode for the Haughty” (39:60)

(b)
• Muslims should promote humbleness and submission before God so that they earn His blessing.
• The Quran mentions the ways of being humble towards God and reward of such attitude:
“The believers must eventually win through. Those who humble themselves in their prayers” (23:1, 2)
• By strengthening a sense of humility, pride can be effectively resisted and controlled.
• This ensures pleasure of God:
“for God does not love the arrogant” (4:36)
• Following the divine guidance is the best means of promoting humility and resisting pride.

Hadith 19

(a)
• God is the Creator of this world and the Hereafter.
• He created charms in this world to test His obedient servants.
• A believer is trained by Islamic teachings to consider this world a prison where he is not free to live a life of his choice and so, can’t get attached to it just as a prisoner can’t develop a lasting association with the prison.
• A true believer gradually develops an approach to the worldly life that the Quran mentions as:
“What is the life of this world but play and amusement? But best is the home in the Hereafter.” (6:32)
• He strongly believes in the eternal joys of the Hereafter whereas a non-believer is fully enticed by the temporary glow of this world and thus, denies the Hereafter.

(b)
• A staunch belief in the temporariness of this world and eternity of the life after death is demonstrated by a believer’s submission to God’s will:
“Say ‘I believe in God and then act uprightly.” (Hadith)
• He lives in this world just as a prisoner or a stranger in the light of this instruction of the Prophet:
“Live in this world as if you were a stranger or a wayfarer.”
• Unlike the non-believers who are totally absorbed in the world, a believer considers his life as a testing phase or a cultivating ground the fruits of which will be awarded in the Hereafter:
“This world is a seedbed for the Hereafter” (Hadith)

Hadith 20

(a)
• This Hadith categorically declares the criterion by which God judges actions and conduct.
• God does not consider outward appearance or worldly gains made by a person.
• He simply considers a person’s conduct and the intentions behind it because the Prophet clearly stated in another Hadith: “Actions are judged by intentions”
• However good appearance we may carry and whatever success we get, God is so supreme and high that everything is worthless before Him because He is “Lord of all the worlds” and “He knows secrets of hearts.”
• So, a true believer strives to act according to the Quran and Sunnah and with sincerity of intention.

(b)
• Muslims should struggle to live a righteous life instead of focusing on material gains only.
• They should follow the Quran and Sunnah since this alone can guarantee success in the Hereafter.
• They should reject any form or degree of hypocrisy or showing off and develop sincerity of faith and intention, keeping in mind:
“Whether you hide whatever is in your hearts or reveal it, God knows it all.” (3:29)
They should do all noble deeds with the pure intention of earning God’s pleasure, however ordinary these deeds might seem to others.

NOTES 4 STUDENTS

Population

Fall of Mughal Empire

Tips for urdu

Quranic Passages - according to new pattern

(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]

FAQs for Islamiyat (2058)

Descendants of the Holy Prophet (PBUH)

Quranic Passages- -Frequently asked Questions

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Islamiat Sylabus

Syllabus 2058/2013-14

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 twoothers.

Paper 2 1½ hours 1½ hours

Total mark = 50.

others.

Islamiat Other Topics

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 Quran on Jihad

The Rightly Guided Caliphs

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

History and Importance of Quran

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1st Islamic Community

Biographical account of all the wives of the Holy prophet:

( for revision; else these should be prepared from your respective book in detail, especially Khadija, Ayesha and Hafsa )

History and Importance of Hadith

Pillars and Articles

Summary of hajj

Hadith from 1 to 20 for o levels Islamiat

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.