Past Paper Session Paper 1

[SESSION 1]

Q1) [NOV 2012/P12/Q2]

a) Write about the way in which the two primary sources of Islamic legal thinking are used.
b) How is the use of ijma’ (consensus) important to Muslims today?

Mark Scheme

a) This question is about the primary sources of Islamic law, namely the Qur’an and sunnah.
Answers could talk about how the two are used together, with the Qur’an being the most
important as it is God’s word. It is unchanged and unquestionable.
Candidates should also be able to mention that the Hadiths expand on the Qur’an, that they
never disagree, but rather complement each other. Where the Qur’an gives a brief teaching
the Hadiths are referred to for fuller details; similarly, where the Qur’an is silent on a point the
Hadiths are referred to. Used together they identify the main principles of morality and
action. This is why they are the authority for the foundation of legal matters.
Good answers will give a detailed account of the link between the two sources, as well as
any differences, how they are used and their importance to the Islamic legal system.
Better candidates will include specific examples and quotations.

b) Good answers here will be able to mention briefly what ijma’ is – consensus of opinion of
scholars, and go on to talk about how this is important for Muslims today. Candidates could
mention that there are circumstances in which the Qur’an and sunnah do not give definitive
answers and so new rulings are required, however, ordinary Muslims now are not well versed
enough in the Qur’an and sunnah, and so rulings made by reliable scholars allow them to
continue following the principles of Islam. They could also mention that Islamic rulings depend
on the unity of Muslims so there has to be agreement with the scholars. Best answers may
include relevant examples to show how ijma’ could have an impact in Muslims’ lives.

Answer:
a) The Holy Quran is a living and unchanged source of guidance for humanity, encompassing all aspects of
life, from religious to secular, and from individual to communal. As Allah states in the Quran, "O believers!
Obey Allah (QURAN) and obey the Messenger (SUNNAH) and those in authority among you (IJMA).
Should you disagree on anything, then refer it to Allah and His Messenger (QIYAS), if you truly believe in
Allah and the Last Day.”The Quran is the basis for all other legal sources of Islam, including Sunnah, Ijma,
and Qiyas. It is essential to follow the laws mentioned in the Quran, as doing so leads to living a righteous
life.

The Quran deals with different matters of life, such as morality, spirituality, theft, inheritance, worshipping
Allah, belief in the hereafter, and contracts. It sets out rules and laws relating to punishments, fair
treatment of women, and inheritance, among others. As Allah says, "so judge between them which Allah
has revealed," the Quran is a direct command to follow its guidance. In essence, the Quran is a

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fundamental book of guidance for humanity and a code of life until the Day of Judgment. As believers, it is
crucial to take guidance from it in matters of life.

The Quran says in different places to believe in the words of the Holy Prophet ‫ ﷺ‬as it says “So take what
the Messenger gives you and refrain from what he prohibits you from” Allah made the Holy Prophet ‫ﷺ‬
as the role model for the entire mankind and guides the mankind to follow the footsteps of the
Messenger. It says that Allah did a great favor on the believers by sending down Holy Prophet ‫ ﷺ‬and at
another place it says “Whoever disobeys Allah and His Messenger is on the wrong path”. At another
place the Quran states, “The Messenger of God is an excellent role model for those of you who put your
hope in God and the Last Day, and remember Allah (SWT) a lot.”

The Sunnah of the Prophet is the best complement to the Holy Quran because of three primary reasons:
The Quran is silent at some places, it needs more explanation in other and sometimes the meaning of
the verse is restricted

The Hadith complement the Quran in a number of places. For matters of theft, the Quran says “Cut off the
hand of the Thief” but nowhere does it mention which hand to cut and on how much of a theft the hand
needs to be cut off. This is explained by the Ahadith where it states “The hand through which the theft
occurred should be cut off for a theft of quarter of dinar or more”

The Quran states that it is mandatory for believers to pray but did not tell them how to pray and this is
explained by the Ahadith of the Prophet where it states “Pray as you see me praying” and “No prayer is
complete without reciting the first chapter of the Quran”

The Quran also states that whoever has property should make a will and distribute his property equally
amongst those who deserve it. There is no condition given whether a Non-Muslim can inherit from a
Muslim which has been cleared by the Ahadith of the Prophet that “A Muslim may not inherit from a
Non-Muslim nor a Non-Muslim inherit from a Muslim”. At another place the Quran tells the Muslims to
pay their Zakat regularly but it does not tell the property on which Zakat is applicable and the Ahadith of
the Prophet ‫ ﷺ‬clears it when it says “No Zakat is applicable on a property unless a year passes on it” and
“No charity tax is due on property mounting to less than 5 uqiya, and no charity tax is due on fewer than
5 camels and no charity tax is due on less than 5 wasq. Moreover, the Holy Prophet ‫ ﷺ‬also cleared out
the rules for Hajj by performing it himself after the treaty of Hudabiya to make it possible for Muslims to
fulfill the command of doing Hajj mentioned in the Quran

b) Ijma' is the consensus of opinion of scholars in Islamic jurisprudence. In situations where the Qur'an and
sunnah do not provide a definitive answer, the consensus of the scholars can provide new rulings. This is
important as ordinary Muslims are not well-versed enough in the Qur'an and sunnah to make decisions on
their own. Furthermore, Islamic rulings depend on the unity of Muslims, so there has to be agreement
with the scholars. Ijma' plays a crucial role in maintaining this unity and allows Muslims to follow the
principles of Islam. It can be seen in various areas such as marriage and divorce, business transactions, and

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inheritance. In these areas, scholars work together to provide guidance that is consistent with Islamic
teachings and can be applied in different contexts.

For example, in the field of Islamic finance, there is a need for ijma' to provide guidance on new financial
products and services that adhere to Islamic principles. The consensus of scholars is necessary to ensure
that these products and services do not violate Islamic law. Similarly, in the area of medical ethics, scholars
have come to a consensus on issues such as organ donation, euthanasia, and assisted reproductive
technology.

Q2) [Nov 2014 P11/Q2]

a) Write about how the Qur’an is used with the other three sources in Islamic law.

(b) How important is the use of ijma’ or qiyas in Islamic law in present day situations? Give reasons for
your answers.

Mark Scheme
(a) Candidates should write about the primary sources, Qur’an and hadith, and secondary sources, ijma’
and qiyas, and how they are used together. The Qur’an is an authority in Islamic law; it is the word of
God; it is not questioned or contradicted by the other sources; the sunna is the Prophet’s example and is
recorded in the hadith; these emphasise and expand on verses in the Qur’an; e.g. zakat; they are used
when the Qur’an is silent on a matter; e.g. inheritance given to grandmother, or eating animals with
canine teeth; Hadith are important because the Prophet was the final and perfect messenger to follow;
hadith of Mu’adh ibn Jabal; they are interlinked so are the two main (primary) sources. When neither of
the primary sources offer answers, then ijma’ and qiyas can be used. These are used mainly for issues
that did not arise at the time of the Prophet; ijma’ is the consensus of opinion of scholars; some issues
they have to deal with have been, at the time of the caliphs, the compiling of the Qur’an and more
recently, the permissibility of IVF. Qiyas is analogy, when one Islamic ruling is compared with another to
derive a new ruling for a new issue. Examples of this could be the use of cocaine being prohibited on the
basis that intoxicants are prohibited. Candidates could mention the elements of qiyas, asl, far’, ‘illa and
hukm. The secondary sources do not contradict the primary sources but rather use the primary sources
as a basis for their answers.

(b) Candidates should be careful not to give statements, but try to qualify their answers with some
reasoning. The primary sources contain everything that is the basis for Islamic law, but as time passes
new issues arise which are specific to this time, which need an answer. Those who are learned in Islamic
law can make new rulings, based on Qur’an and sunna, but using ‘ijma or qiyas. Candidates should
choose one of these sources and not only say why it is important but give an example using a new issue
that has arisen, such as smoking, using the internet, drugs, etc. It is important otherwise Muslims would
not know how to react to these new issues.

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Answer:
a) The Holy Quran is a living and unchanged source of guidance for humanity, encompassing all aspects of
life, from religious to secular, and from individual to communal. As Allah states in the Quran, "O believers!
Obey Allah (QURAN) and obey the Messenger (SUNNAH) and those in authority among you (IJMA).
Should you disagree on anything, then refer it to Allah and His Messenger (QIYAS), if you truly believe in
Allah and the Last Day.”The Quran is the basis for all other legal sources of Islam, including Sunnah, Ijma,
and Qiyas. It is essential to follow the laws mentioned in the Quran, as doing so leads to living a righteous
life.

The Quran deals with different matters of life, such as morality, spirituality, theft, inheritance, worshipping
Allah, belief in the hereafter, and contracts. It sets out rules and laws relating to punishments, fair
treatment of women, and inheritance, among others. As Allah says, "so judge between them which Allah
has revealed," the Quran is a direct command to follow its guidance. In essence, the Quran is a
fundamental book of guidance for humanity and a code of life until the Day of Judgment. As believers, it is
crucial to take guidance from it in matters of life.

The Quran says in different places to believe in the words of the Holy Prophet ‫ ﷺ‬as it says “So take what
the Messenger gives you and refrain from what he prohibits you from” Allah made the Holy Prophet ‫ﷺ‬
as the role model for the entire mankind and guides the mankind to follow the footsteps of the
Messenger. It says that Allah did a great favor on the believers by sending down Holy Prophet ‫ ﷺ‬and at
another place it says “Whoever disobeys Allah and His Messenger is on the wrong path”. At another
place the Quran states, “The Messenger of God is an excellent role model for those of you who put your
hope in God and the Last Day, and remember Allah (SWT) a lot.”

The Sunnah of the Prophet is the best complement to the Holy Quran because of three primary reasons:
The Quran is silent at some places, it needs more explanation in other and sometimes the meaning of
the verse is restricted

The Hadith complement the Quran in a number of places. For matters of theft, the Quran says “Cut off the
hand of the Thief” but nowhere does it mention which hand to cut and on how much of a theft the hand
needs to be cut off. This is explained by the Ahadith where it states “The hand through which the theft
occurred should be cut off for a theft of quarter of dinar or more”

The Quran states that it is mandatory for believers to pray but did not tell them how to pray and this is
explained by the Ahadith of the Prophet where it states “Pray as you see me praying” and “No prayer is
complete without reciting the first chapter of the Quran”

The Quran also states that whoever has property should make a will and distribute his property equally
amongst those who deserve it. There is no condition given whether a Non-Muslim can inherit from a
Muslim which has been cleared by the Ahadith of the Prophet that “A Muslim may not inherit from a
Non-Muslim nor a Non-Muslim inherit from a Muslim”. At another place the Quran tells the Muslims to
pay their Zakat regularly but it does not tell the property on which Zakat is applicable and the Ahadith of
the Prophet ‫ ﷺ‬clears it when it says “No Zakat is applicable on a property unless a year passes on it” and

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 Past Paper Session Paper 1
[SESSION 1]

“No charity tax is due on property mounting to less than 5 uqiya, and no charity tax is due on fewer than
5 camels and no charity tax is due on less than 5 wasq. Moreover, the Holy Prophet ‫ ﷺ‬also cleared out
the rules for Hajj by performing it himself after the treaty of Hudabiya to make it possible for Muslims to
fulfill the command of doing Hajj mentioned in the Quran

Ijma is the consensus of people on a matter on which there is no clear verses present in the Quran or
no clear wordings stated by the Holy Prophet. Ijma by definition means unanimity. Allah states in
Surah Al- Imran “You are the best of people evolved for mankind enjoining what is right and
forbidding what is evil” and the Holy Prophet said “My community will never agree upon error” This
Quranic verse and the Hadith state that we as a community are capable enough of performing the
Ijma. There are two types of Ijma generally known to all, the first of it is known as the General Ijma.
This Ijma is the consensus of people on the basic Islamic Principles. These include the belief in Allah,
Quran being the last book and Holy Prophet being the last messenger etc. This type of Ijma is the
common belief that all Muslims hold together. The Other type of Ijma is the Law based Ijma which in
essence is the consensus of people on an issue not present in the Quran or Ahadith but the law is
derived from the teachings of Quran and Ahadith. This ijma is therefore complex and requires special
legal experts known as Mujtahids to perform it.

Many of the examples of Ijma can be found after the death of the Prophet for e.g. Choosing of the
Caliph AbuBakar, 2 Azaans for Friday Prayer during the time of Caliph Usman and the Compilation of
the Holy Quran

In Islamic law, the deduction of legal prescriptions from the Quran or Sunnah by analogic reasoning.
Qiyas provided classical Muslim jurists with a method of deducing laws on matters not explicitly
covered by the Quran or Sunnah

The first known example of Qiyas came during the time of the Holy Prophet when he asked the then
governor of Yemen, Hazrat Muadh bin Jabal on his response to problems he would face. Hazrat Muadh
replied that he would consult the Quran, the Prophet said what if the issue Is not present in the
Quran, he said then I will consult your Hadith, The Prophet stated what if it is not present in my
Hadith as well. He then stated that he would make his own judgement based upon the Quran and
his words. The Holy Prophet appreciated his response

Qiyas has different elements through which it is worked out. Asl (The fundamental teaching present in
the Quran and Hadith), Far (The new issue at hand), Illa (The Link between Asl and Far), Hukum (The
final decision)

Based upon these the Muslims have come to find solutions to many issues which were not discussed in
the Quran or Ahadith for e.g. the people needed to find out whether cocaine is haram or not and the
following reasons established its nature

The Hadith of the Prophet states that every intoxicant is Khamr and every khamr is haram (Asl), The
new issue was whether cocaine is haram or not (Far), Cocaine like wine is also an intoxicant (Illa) and
Based upon this the Cocaine is haram (Hukum)

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b) The use of ijma' and qiyas in Islamic law is important in present-day situations because it allows scholars
to provide guidance on new issues that are not specifically addressed in the primary sources of Islamic law.
For example, the issue of organ donation has become increasingly relevant in modern times, and scholars
have used qiyas to determine that organ donation is permissible as long as it does not harm the donor or
violate any Islamic principles. Similarly, the use of the internet and social media has raised new ethical and
moral questions, and scholars have used ijma' to provide guidance on how Muslims should conduct
themselves online. Without the use of ijma' and qiyas, Muslims may not know how to apply Islamic
principles to these new situations.

Q3 [J2016/2058/12/Q3]
a) Describe the main events in the Prophet’s life before he was granted prophethood.

b) ‘The Prophet’s family was important in preparing him for prophethood.’ Agree or disagree, giving
reasons for your answer.

Mark Scheme:
a) Candidates should write a detailed narrative elaborating on the points mentioned below. He
was born in the year of the elephant; his parents were Amina and Abdullah; as with the custom
of the time, he was sent to the desert with a wet nurse; Halima Sa’adia narrates that they had
good fortune with the arrival of the Prophet in their household, and asked that he stay with
them another two years; during this time, the incident of the angels coming to clean his heart
happened; Halima returned him to his mother; his mother died when he was six on her way
back from Yathrib; his grandfather looked after him and then Abu Talib when he was eight; he
went on trade journeys with Abu Talib and this is where Bahira the monk saw him; he picked up
arrows in the sacrilegious wars, and was present at the subsequent Fudul confederacy; he was
employed by Khadija to go on a trade journey to Syria and on account of his honesty she sent a
marriage proposal to him; he helped resolve the issue of the fixing of the black stone; he spent
longer periods in the cave of Hira and, at the age of 40, the angel Jibril came with the first
revelation.
b) Candidates can agree or disagree, and relevant answers that try to justify their choice should be
credited. They could agree and say, e.g. that his uncle was important for taking him on trade
journeys with him, which helped him to learn the trade that would provide for his family later
on, and also because of what Bahira told Abu Talib, he had a protector when the Muslims went
through difficult times in Makka. Khadija helped to give him financial independence which
allowed him more time for meditation. They could disagree and say, e.g. that they were not
important because the Prophet was protected and guided by God, shown by the incident of the

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two angels coming to wash his heart, or that his parents and grandparents died when he was
young so they were not of help for him in his prophethood.

Answer:
a)

Holy Prophet was born in the year of Elephants 12th Rabi ul Awwal, 570 AD, that was when Abraha the
vicegerent of Abyssinia was admant to change Makkah as the place of Pilgrimage with San’a. In his fury
he vowed to demolish Makkah and set out with an army of Elephants. It was the decision of Allah that
he sent down birds in order to protect the Holy city and those birds had stone pellets in their beaks
which they threw at Elephants. Most of the army died during this attack and Makkah was now free of
any threat. Holy Quran mentions this incident in Surah Al-Fil in the following words “O beloved! Have
you not seen how your Lord dealt with the men of the Elephant? Did He not cause their device to be
ruined? And He sent against them flocks of birds. Striking them against stones of baked clay. And thus
made them like broken straw eaten up”

After the battle of Fihl was over, the birth of Holy Prophet took place at the house of Abdullah ibn
Mutalib and Amina bint Wahb. Abdullah at the time of the birth of his son had passed away and now the
new born was under the care of his beloved mother.

Arabia, at that time had a tradition that they used to give new born babies to Bedouin women who
could take care of them. The care by the Bedouin was done for two reasons a) The Bedouin women
would earn money through this and b) the children would learn pure Arabic dialect. Much like everyone,
Bibi Amina also wanted a Bedouin woman to take her baby so as to keep him away from the busy life of
the city of Makkah. It was during this time that a fare took place where babies were put up for adoption
and Bedouin women came to collect them. Holy Prophet was also present as a baby there but none of
the women took him. Until, a woman named Halima bint-e Dhu’yab took the Holy Prophet with him as
she was unable to find any other child to foster to.

Bibi Halima did an initial contract of 2 years with the mother of the Holy Prophet. With the coming of
Prophet, the fortune of Bibi Halima changed, her camels and goats which were not giving milk had now
started giving milk and overall her life standard had improved. She also saw that the grass around her
house had turned greener when the neighborhood still had yellow grass. This did strike her as odd but
she kept on taking care of the baby.

The young baby Muhammad SAW had to be returned to his mother at the tender age of two, as per the
rules of the contract. Bibi Halima took him back to his mother in Makkah which was undergoing a plague
(a disease). Therefore, Bibi Halima requested Bibi Amina that Muhammad SAW should be given in her
custody for two more years. Bibi Amina agreed and Holy Prophet started living with Bibi Halima once
again.

Towards the end of the second year, something strange happened which made it inevitable for Bibi
Halima to keep the baby in her custody. It so happened that the Holy Prophet was in a room alongside

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his foster brother when two men in white come to Holy Prophet. They opened his chest and removed
his heart, washed away a black clot (which in Ahadith, is stated as the Shaytan part), cleaned it in a gold
platter and put it back in its place. Imam Muslim narrates from Sayyiduna Malik bin Anas that: “Jibrail
came to the Beloved RasulAllah while he was playing with other boys . He took hold of him and laid
him down on the ground, then he opened his chest and took out his heart, from which he took out a
clout of blood and said: “This was the Shaytan’s part in you” Then he washed it with Zamzam in a
Golden tray. Then he put it back together and returned it to its place . The boys went running to his
mother and said: “Muhammad has been killed.” They went to him and his color had changed.”
Sayyiduna Anas said: “I used to see the mark of that stitching on his chest!” {Sahih Muslim)

The foster brother ran to his mother Bibi Halima, who upon hearing this story was so shocked that she
sent away Prophet to his mother. It is also stated that the Prophet Muhammad learnt pure Arabic
dialect during his stay in Banu Saad. The Holy Prophet said “Verily I am the most perfect Arab amongst
you; my descent is from Quraish and my tounge is the tounge of Banu Saad” (Ibn Hisham). The Holy
Prophet aged around 4 years was now in custody of his mother Bibi Amina. When the Holy Prophet was
at the age of six Bibi Halima took him and their maid Umm-e-Aiman to visit the grave of her husband in
Yathrib. They stayed there for a month and on the journey back, Bibi Amina fell ill and passed away in a
place called Abwa. Holy Prophet was brought back safely by the maid, Umm-e-Aiman who then gave
him in the custody of his grandfather (Abd-al Mutalib). Abd-al- Mutalib was also able to take care of him
for two years as he also passed away at the age of eight.

After the death of his grandfather, Prophet moved on with his uncle, Abu Talib who then started taking
care of him. Abu Talib was a poor man who earned his livelihood through the pasturing of sheep and
would often take his nephew on travels. It was during one of the travels to Syria that they met a
Christian monk Bahira at a place known as Bostra. Bahira, in his safekeeping, had manuscripts which
predicted the coming of a Prophet and his belief was that he would come during his lifetime. Upon the
arrival of the caravan, Bahira noticed some signs. As the caravan moved closer, he could see a small
cloud moving over the caravan and where the caravan stopped, the cloud stopped as well. Moreover,
where the caravan rested, the branches of the tree lowered to offer more shade. Upon the arrival of
Holy Prophet, Bahira saw the signs in him of being a Prophet, the most prominent one being the marks
between his shoulders. Seeing them, he told Abu Talib of protecting the Prophet as was to become a
Prophet.

Upon their return, the tribes in Makkah had a clash amongst them in the year when fighting was
forbidden. This war is known as Harb-al-Fijr (the sacrilegious war). This battle happened at the fair of
Ukaz which a custom in Arabia. During this fair the Quraish alongside the Kinanah tribe came in conflict
with the Qays-Ailan tribe. Holy Prophet was also present during this war but did not fight, he just
collected fallen arrows for his uncle to shoot later. Harb-ul-Fijr led to the signing of a peace treaty and
this is known as the Hilf-ul-Fudul. During the sacred month of Dhul-Qadah, the tribes of Quraysh called
for this treaty. The tribes were Bani Hashim, Bani Al-Muttalib, Asid ibn Abdul-Uza, Zahra ibn Kilab and
Taym ibn Murah. They gathered in Abdullah ibn Jud’an house. There they agreed on and wrote up a
covenant that stated that any oppressed person in Mecca, whether he was from Mecca itself or from

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any other city, would be supported against the one who oppressed him until the oppressor gave the
oppressed his rights. Prophet Muhammed (peace be upon him) witnessed this covenant. Holy Prophet,
talking about Hilf-ul-Fudul said “In Abdullah ibn Jud’an’s house, I witnessed a covenant which is more
beloved to me than a prized red camel. If I was called to uphold it after Islam came, I would have
agreed (to do so)”

Holy Prophet then started trading and his honest and truthful natured earned him the title of “Sadiq”
and “Amin”. It was during those days that he started trading for a woman named Khadija who belonged
to the tribe of Banu Asad. She, after the death of her second husband took over his business. She heard
of Muhammad’s great reputation that she hired him for a trade trip to Syria. She sent her servant
Maysara alongside to help Prophet with his task. Upon their return Maysara told her how wonderfully
Prophet did the business and how a Monk named Nestor claimed that he was a Prophet of Allah. When,
Hazrat Khadija heard of it all, she sent a proposal of marriage to Prophet Muhammad through her friend
Nafeesa. After consultation with his uncles, Prophet Muhammad got married at the age of twenty-five
with Hazrat Khadija. Together, they had four daughters and two sons (both of whom died in infancy)

After the marriage, an incident occurred which had a lasting impact on the history of Makkah. It was
during the time of floods that Kabah was being renovated and the issue of replacing the black stone
occurred. The tribal chiefs present fought over as to who would place the stone in its place because of
the huge importance it had. It was then decided that whoever, in the morning will walk into the vicinity
of Kabah first will replace it. The first person to enter was none other than the Holy Prophet and he used
a technique which made it easy for the stone to be replaced and also ended the fight. He asked for a big
cloak, and on that he placed the stone, he then asked all the chiefs to hold it from one end and take it to
the area where it had to be placed. He then placed the stone and the fight was resolved as well.

Soon after, the Holy Prophet started having inward signs and he went into seclusion in the cave of Hira.
One fine day, the Angel Jibraeel came and gave him the first 5 verses of Surah Alaq as the first revelation
from Allah. This is when he became the Prophet of Allah.

a) I agree that the Prophet's family was important in preparing him for prophethood. Abu Talib, his
uncle, took him on trade journeys, which allowed him to learn the skills necessary to provide for himself
and his family. Abu Talib's protection of the Prophet during the difficult times in Makka was crucial for
the survival of the early Muslim community. Additionally, his wife Hazrat Khadija provided him with
financial independence, which allowed him more time for meditation. Therefore, his family played a
vital role in his early life and helped shape him into the leader he became.

Q4) [N2018/P11/Q4]
(a) The Prophet Muhammad brought the message of Islam to Makka. Describe the ways the main clans
treated him after hearing his message

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(b) Why did the Quraysh fear the Prophet and his message even though he was not violent or
aggressive towards them?

Mark Scheme:
a) Candidates could start their answer with Prophet inviting his close relatives of Banu
Hashim to Islam and their cold response to his call. When Prophet beginning to preach openly
after years of secret worship and announced his faith to the Quraysh on mount Safa, they
rejected his call to Islam, and subsequently went on to mock and torture the Prophet. He was
called a mad man, or possessed by jinn [15.6, 68.51]; Abu Lahab forced his two sons to divorce
the Prophet’s daughters Ruqayya and Umm Kulthum. They laughed and mocked him after his
son’s death, calling him ‘abtar’, cut off. Gradually as Islam started spreading, leaders of
different tribes such as Banu Makhzum escalated the persecution against Prophet. Abu Jahl
had the fetus of a she-camel placed on the Prophet’s back while he was praying at the Ka’ba,
which was removed by Fatima. Rubbish and thorny bushes were thrown at him/in his path. His
followers were also persecuted which hurt the Prophet too. The Prophet and his followers
were boycotted and were not allowed business dealings or social contact with the Makkans;
they stayed in Shib i Abi Talib for three years, where they had little food or water. The Quraysh
also tried to bribe him and when all failed, planned to assassinate him.

b) They feared him because they knew he was honest and trustworthy and so he already had a
good standing with people, therefore they were more likely to believe him. They also feared that he was
just and treated people the same, and they did not want to have the same status as
slaves/women/children. They feared his message as it meant believing in one god and not the many
idols of the Ka’ba, which meant they may have lost their source of income.

Answer:
a) The Holy Prophet, Muhammad (peace be upon him), was a man of unwavering faith and
determination who was chosen by Allah to spread the message of Islam. However, his mission was met
with great resistance from the Makkans who feared that the acceptance of Islam would lead to a decline
in the annual pilgrimage trade. This insecurity led to the persecution of the Prophet, both physically and
emotionally.

The Quraysh, especially Banu Makhzum the ruling tribe in Makkah, sought to persecute the Prophet in
three ways: physical, emotional, and mental. The physical persecution included throwing stones, thorns,
and filth at him. Abu Lahab, the Prophet's uncle, and his wife Umm Jamil were known for throwing
stones at him. In addition, they would also throw thorns and pebbles on the path of the Prophet to hurt
him.

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One of the most notable incidents of physical persecution occurred when Abu Jahl placed the foetus of a
she-camel on the back of the Prophet while he was praying in the mosque. Hazrat Fatima, the Prophet's
daughter, removed the foetus and cried over the way the non-Muslims were treating her father.
However, the Prophet consoled her, telling her to remain steadfast as Allah would be there to help
them.

Emotional persecution was also used against the Prophet. Abu Lahab's sons were married to the
Prophet's daughters, and upon learning that he was preaching the message of Islam, Abu Lahab made
his sons divorce them. This caused the Prophet great pain as he loved his daughters and wanted them to
be happy. The Quraysh also called him an "Abtar," which meant "cut off," as his sons had died in infancy
and he had no male heirs to carry on his legacy. This insult caused the Prophet a great deal of grief.

The mental persecution was perhaps the most insidious form of persecution used against the Prophet.
The people often called him a sooth-sayer and a magician on the message that he preached. The Holy
Quran also talks about this incident "And they say, 'O you upon whom the message has been sent
down, indeed you are mad.'" . The Quraysh also offered him marriage to the most beautiful woman in
Makkah if he gave up his religion and preaching, an offer which he rejected. Moreover, the Prophet had
to see his followers persecuted and suffer, causing him extreme grief.

The Prophet's steadfastness in the face of persecution was remarkable. He never wavered in his mission
to spread the message of Islam, even when his own life was in danger. When the Quraysh approached
his uncle Abu Talib and asked him to tell his nephew to stop preaching, Abu Talib warned the Prophet
about the threat. However, the Prophet replied that even if they placed the sun on his right hand and
the moon on his left, he would not give up his mission. Hearing this, Abu Talib assured him that he
would always help him.

Despite the persecution he faced, the Prophet remained committed to his mission. He continued to
preach the message of Islam, knowing full well the dangers that he faced. His determination and faith
were so great that they continue to inspire Muslims to this day. Allah reassured him in Surah Kauthar
with the following words, "He who hates you will be cut off," providing him with the strength to
continue his mission.

b) The Quraysh feared the Prophet and his message because of his honesty and trustworthiness, which
gave him a good standing with people. They also feared that he was just and treated people equally, and
they did not want to be on the same level as the lower classes. Furthermore, his message meant
believing in one God and abandoning the idols at the Ka’ba, which could potentially harm their source of
income. Despite his non-violent and non-aggressive approach, the Prophet’s message threatened their
status quo and way of life, leading them to fear and oppose him.

Q5 [June 2015 P1(2058/Q3/12)]

(a) Give an account of the way in which the Prophet started to preach Islam in the first few years
after he first received the revelation.
(b) Was it significant that the Prophet began preaching the message in secret?

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Mark Scheme:

a) After the Prophet received his first revelation in the cave of Hira, he only told his wife Khadija
and her cousin Waraqa bin Nawfal, about the event. Khadija was the first to accept the message.
Waraqa confirmed the prophethood, and for some days there was a break in revelation. After verses
from sura Mudaththir were revealed to him, the revelation came frequently and regularly. The main
message at this point was to reject idols and believe in one God. For three years the Prophet taught and
practised in secret. The first converts were those who were close to him in his household, such as
Khadija, Zayd bin Harith and ‘Ali ibn Abu Talib. After this Abu Bakr the Prophet’s close friend, converted.
Abu Bakr invited many people to Islam, and many prominent companions became Muslim through him.
The Prophet would meet and teach these new converts in secret from the revelations he was continuing
to receive. The Muslims prayed twice a day and would retreat to the mountains to do so. After there
were more than 40 or so converts it could not be kept a secret any more. Then sura 26:214 was revealed
to preach the message openly. He called his own clan to dinner; Abu Lahab rejected the message while
Abu Talib promised protection. Then the Prophet called the people of Makka to the mount of Safa and
told them about the new faith and believing in one God. His message was rejected. After this
persecutions started on the early converts but Makkans continued to convert to Islam. Candidates
should give details in their answer and need to avoid giving a narrative about the persecutions.

b) Candidates could say that it was significant because the message was new and so the Prophet and his
closest followers needed time to get used to it. Also, they did not know how the Quraysh would react so
it was better to wait until they had some strength in numbers before openly preaching. It was also
better to wait until they were guided by God to preach Islam openly. Candidates could also say that it
was not significant, for example, because they were only preaching in secret because they were unsure
about the message, or had very little to tell people in terms of what had been revealed. Candidates can
offer their own answers but need to give reasons.

Answer:
a) Holy Prophet after the first revelation was shaking and went to his wife who told him that she
would be going to her cousin to ask about this as he was a Christian scholar. The cousin, Warqa bin
Nawfal confirmed Prophethood on the Holy Prophet. After this the Holy Prophet started to invite his
closest friends and family members to Islam. The first convert was Hazrat Khadija and her acceptance of
Islam came after the revelation of Surah-e-Mudassir. It so happened, that the Holy Prophet got the
message to warn the people in Surah-e-Mudassir so he got up while Hazrat Khadija told him to rest. He
told Hazrat Khadija that the time for rest is now over and that he needs to warn people. Upon hearing
this, Hazrat Khadija stated that if this is the case then she will be the first one to convert.

The other converts were Hazrat AbuBakar (a close friend of the Holy Prophet about whom he stated
“Except Abu Bakr, everyone I have invited to Islam has experienced some period of hesitation. But Abu
Bakr accepted my invitation without any hesitation" (Bukhari, 870)),Hazrat Ali (The cousin of the Holy

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Prophet who accepted Islam at age 10), Hazrat Zayd ibn Harith (The freed slave and adopted son of Holy
Prophet), Hazrat Usman (A friend of Hazrat AbuBakar), Hazrat Abd-al Rehman bin awf, Hazrat Talha,
Hazrat Zubayr, Hazrat Saad bin Abi Waqas, Hazrat Hamza, Hazrat Ammar bin Yasir, Hazrat Jaffar and
Hazrat Khalid bin Said (His dream of being saved from fire by the Holy Prophet was decoded by Hazrat
AbuBakar and then he accepted Islam)

The Secret preaching went on for a period of 3 years and during this time the only thing that was being
done was secret preaching. The Holy Prophet (PBUH) guided all the people at that time to pray 2 times
in a day and that too in the mountains as the Makkans had a habit of meddling in the affairs of others.
Moreover, they also used to meet at Dar ul Arqam (the house of Hazrat Zaid bin Arqam) where they
would meet and discuss about the new religion. Once the total number of people reached 40, the secret
preaching was stopped.

After the number of converts reached 40, the Holy Prophet got the revelation of Surah-Ash Shuara
where he was guided by Allah to guide his closest family in the following words: “And warn thy family
who are thy nearest of kin” Holy Prophet then called up Hazrat Ali and asked him to arrange a dinner
for the family of his grandfather (Banu Hashim). Hazrat Ali arranged a dinner for a total of 40 people and
after the meal before Holy Prophet could speak, his uncle, Abu Lahab stated “Your host has cast a spell
upon” you after which people dispersed.

Not giving up on his call, Holy Prophet again, with the help of Hazrat Ali called his family. This time he
changed the strategy and before anyone could speak, he stated” O Sons of 'Abdu 'l-Muttalib! By Allah, I
do not know of any person among the Arabs who has come to his people with better than what I have
brought to you. I have brought to you the good of this world and the next, and I have been
commanded by the Lord to call you unto Him. Therefore, who amongst you will support me in this
matter so that he may be my brother (akhhi), my successor (wasiyyi) and my caliph (khalifati) among
you?.” Hazrat Ali immediately responded and stated "I will be your helper, O Prophet of Allah.". The
response of Hazrat Ali led to others coming in support, this included Holy Prophet’s aunt, Hazrat Safiyah
and the sisters of Hazrat Khadija. Alongside her, the wife of Hazrat Abbas (uncle of Holy Prophet) and
her sisters accepted Islam.

After giving the message to his family, Holy Prophet received instructions from Allah in Surah Hijr where
he was guided to declare the message of Islam openly in the following words “Preach openly and turn
away from the pagans”.

Holy Prophet then climbed on the mount of Safa and invited the people to gather around him. Once they
had gathered around him the Prophet said to them, “If I told you that horsemen were advancing to
attack you from the valley on the other side of this mountain, will you believe me?”. “Yes”, they
replied, “We have always found you truthful.” The Prophet said, “I am a plain warner to you of a
coming severe punishment.” After this vivid analogy the Prophet asked them to save themselves by
declaring that Allah was one and that he, Muhammad, was his messenger. He tried to make them

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understand that if they clung to polytheism and rejected the message he had brought to them; they
would face Allah’s punishment. Abu Lahab (his uncle) said, “May you perish! You gathered us only for
this reason? “. Then Abu Lahab went away. Upon this ‘Surah al-Lahab’ (May the hands of Abu Lahab
perish) was revealed.

b) It was significant that the Prophet began preaching the message in secret as it allowed him and his
closest followers to get used to the new message and understand it better. Additionally, they were
unsure of the reaction of the Quraysh, who held significant power and influence, so it was better to wait
until they had some strength in numbers before openly preaching. Waiting until they were guided by
God to preach Islam openly also ensured that they were following the right path. Therefore, preaching
in secret allowed the Prophet and his followers to gain confidence, develop a better understanding of
the message, and prepare themselves for any challenges they might face.

Q6. [N2011 P12/Q3]

(a) Write about the Prophet Muhammad’s interaction with the Quraysh while he lived in Makka,

before and after revelation.

(b)Why did the Quraysh feel they needed to reject the Prophet’s message?

Mark Scheme:
a) Good answers will be able to provide a detailed and concise narrative of events that occurred
between the Prophet and the Quraysh. Candidates should talk about the Prophet’s status in the
community prior to Islam. They could talk about the fact that the Prophet was known as ‘Al-Amin’ or the
trustworthy. They could mention, using examples, that prior to his Prophethood, the Quraysh used to
consult him in important matters, trust him with their goods, and look to him for advice. For example
they could mention that when the Prophet was younger he was chosen by the Quraysh to settle the
dispute of who should replace the sacred black stone to its position at the Ka’ba. Answers should also
mention that after Prophethood, the Prophet Muhammad was rejected when he invited the Quraysh to
Islam. He was taunted, mocked and openly humiliated by different members of the Quraysh. The best
answers will include details of events before the period of revelation and after revelation.

b) Good answers here will be able to mention that the Quraysh had their own belief system and that
they worshipped many idols opposed to the Prophet Muhammad’s message of monotheism. By
changing their ways, they faced losing their status and position as leaders and keepers of the Ka’ba.
They also faced losing income, felt threatened by the Prophet’s influence upon the youth of Makka, and
his growing support. This should not just be a description of the reasons, candidates should include
evaluation.

Answer:

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(a) Before Islam, the Prophet Muhammad (peace be upon him) was known in his community as "Al-
Amin" or the trustworthy. He was respected and revered by the people of Mecca for his honesty,
integrity, and fairness. The Quraysh, who were the dominant tribe in Mecca, trusted him with their
goods and would often seek his counsel on important matters. An example of this is when the dispute
arose about who would replace the Black Stone to its position at the Ka'ba after it was destroyed by a
flood. The Quraysh were unable to agree on a solution, so they decided to leave the matter to chance.
They agreed that the first person who entered the mosque the next day would be the one to decide. The
next day, that person turned out to be the young Muhammad (peace be upon him). He proposed that
each of the tribes take a corner of the cloth on which the stone was placed and carry it to its rightful
place. The tribes agreed, and the dispute was settled in a peaceful and fair manner. The Prophet's
reputation as a just and fair man continued to grow, and he became a respected figure in Meccan
society.

After he got the Message of Islam, The Quraysh, especially Banu Makhzum the ruling tribe in Makkah,
sought to persecute the Prophet in three ways: physical, emotional, and mental. The physical
persecution included throwing stones, thorns, and filth at him. Abu Lahab, the Prophet's uncle, and his
wife Umm Jamil were known for throwing stones at him. In addition, they would also throw thorns and
pebbles on the path of the Prophet to hurt him.

One of the most notable incidents of physical persecution occurred when Abu Jahl placed the foetus of a
she-camel on the back of the Prophet while he was praying in the mosque. Hazrat Fatima, the Prophet's
daughter, removed the foetus and cried over the way the non-Muslims were treating her father.
However, the Prophet consoled her, telling her to remain steadfast as Allah would be there to help
them.

Emotional persecution was also used against the Prophet. Abu Lahab's sons were married to the
Prophet's daughters, and upon learning that he was preaching the message of Islam, Abu Lahab made
his sons divorce them. This caused the Prophet great pain as he loved his daughters and wanted them to
be happy. The Quraysh also called him an "Abtar," which meant "cut off," as his sons had died in infancy
and he had no male heirs to carry on his legacy. This insult caused the Prophet a great deal of grief.

The mental persecution was perhaps the most insidious form of persecution used against the Prophet.
The people often called him a sooth-sayer and a magician on the message that he preached. The Holy
Quran also talks about this incident "And they say, 'O you upon whom the message has been sent
down, indeed you are mad.'" . The Quraysh also offered him marriage to the most beautiful woman in
Makkah if he gave up his religion and preaching, an offer which he rejected. Moreover, the Prophet had
to see his followers persecuted and suffer, causing him extreme grief.

The Prophet's steadfastness in the face of persecution was remarkable. He never wavered in his mission
to spread the message of Islam, even when his own life was in danger. When the Quraysh approached
his uncle Abu Talib and asked him to tell his nephew to stop preaching, Abu Talib warned the Prophet
about the threat. However, the Prophet replied that even if they placed the sun on his right hand and

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the moon on his left, he would not give up his mission. Hearing this, Abu Talib assured him that he
would always help him.

Despite the persecution he faced, the Prophet remained committed to his mission. He continued to
preach the message of Islam, knowing full well the dangers that he faced. His determination and faith
were so great that they continue to inspire Muslims to this day. Allah reassured him in Surah Kauthar
with the following words, "He who hates you will be cut off," providing him with the strength to
continue his mission.

b) The Quraysh felt the need to reject the Prophet's message because it challenged their established
belief system and their position as leaders and keepers of the Ka'ba. Their polytheistic beliefs and
practices were tied to their economic and political power, and embracing the message of monotheism
threatened their status and income. Additionally, the Prophet's growing support among the youth of
Makka and his increasing influence posed a threat to the Quraysh's control over their community.
Rejecting the message without considering its validity or implications showed a lack of openness to new
ideas and a failure to prioritize truth over personal gain.

Q7. [W2022/P12/Q4]
(a) Write about the lives of the Prophet’s grandsons: Hassan ibn ‘Ali and Hussain ibn ‘Ali.

(b) Hussain defended what he believed was right for the future of Islam. What lessons might Muslims
learn from this?

Mark Scheme:
a) Answers for this part could give an account of the lives of the grandsons of the Prophet (pbuh)
from their childhood to their deaths. For both of them, their closeness to the Prophet (pbuh) could be
described as well as important points such as their support for their father throughout his Caliphate.
Hassan was born in 3AH and so spent 7 years in the company of the Prophet (pbuh). His mother passed
away shortly after the Prophet’s death. Along with his brother Hussain, he was close to the Prophet
(pbuh), they would climb on the Prophet (pbuh) while he was in prayer and sit next to him while he was
giving his sermons. In ‘Uthman’s Caliphate he fought against some of the non-believers and was one of
those who protected and guarded ‘Uthman when he was besieged in his home. He would take food and
water for ‘Uthman. Hassan was involved with his father in the battle of the Camel and the battle of
Siffin. When his father was martyred, he became Caliph after being elected by the people of Kufa but
gave it up after some months due to heavy opposition from Mu’awiya. It is said he was poisoned and
died in the year 670 at the age of 48. Hussain was born a year after his brother in 4AH, and like his
brother, was named by the Prophet (pbuh). After Mu’awiya’s death he rejected the Umayyads and
refused to accept Yazid as caliph after Mu’awiya due to Yazid’s corruption. He was invited by the people
of Kufa to become their leader and they offered him support to oppose the leadership of Yazid. Hussain
sent Muslim bin Aqeel to Kufa, and on finding the people’s support, sent a letter to Hussain telling him

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to come to Kufa. However, Muslim was then killed by the governor of Yazid and the people of Kufa went
back on their support of Hussain. On his way to Kufa, Hussain camped at Karbala and Yazid’s army
surrounded the camp. There was a battle between his 72 supporters and Yazid’s army of thousands.
Hussain’s supporters fought hard but they were killed and eventually Hussain was surrounded and
martyred. His severed head was taken to the Caliph.
b) Candidates can give their own answers, but some suggestions could be: Muslims can stand up
for justice in their own lives by opposing those who bully and oppress others. They do not have to fight
others to do this, but can oppose oppression by speaking up against it, and saying the truth whenever
they can. They can use their social media platforms to defend Islam or to show support for those who
are oppressed or in difficulty, by promoting positive messages and without having to resort to
oppressing others or putting them down. Other suggestions can be given, and all relevant answers
should be credited.

Answer:
a) Hazrat Imam Hassan and Hussain R.A. were the two grandsons born to Hazrat Ali R.A. and Hazrat
Fatima R.A. Hazrat Hassan was born Madina in the third year of Hijra and Hazrat Hussain was born in
the fourth year of Hijra. Holy Prophet ‫ ﷺ‬named both of them. When Hazrat Hassan was born the Holy
Prophet went to the house of Hazrat Fatima and recited the Azaan in the ears of Hazrat Hassan and
named him as “The beautiful one” Similarly in the following year on the birth of Hazrat Hussain he
named him as “The Little beautiful one”. Holy Prophet loved them, to the extent that they would climb
over his shoulders when he was in the position of sujood and would stay there for long. They started to
learn about the religion from an early age because of their grandfather and parents. At the age of
around seven, their grandfather and mother passed away which left them in the custody of their father.

As they grew up, they turned out to be extremely loyal to their father. It is reported that when the house
of Hazrat Usman was under attack it was Hazrat Hussain who used to take food and water to his house
while the rebels had encapsulated it. On the other hand, during the battle of camel, Hazrat Ali requested
Hazrat Hassan to bring an army from Kufa to counter off any threat. Hazrat Hassan on the call of his
father was able to gather an army of around 7000 men. He also fought in all of the battles that happened
during the caliphate of his father.
Hazrat Hassan after the death of his father became the next caliph but his caliphate was short lived
because of the pressure put on by Ameer Muawiya to dethrone him. Holy Prophet ‫ ﷺ‬said in one of his
Ahadith that this grandson of mine will keep Islam safe from the destroyers of the religion and will
cause rejoicing in the community. Hazrat Hassan lived up to the words of his grandfather and gave
away his caliphate to Ameer Muawiya in order to cause peace in the region. He requested him to stop
all sorts of persecutions being carried out against the followers of Hazrat Ali and stop the cursing and
swearing from the pulpit. He retired and was later assassinated by his wife Juda who is reported to
have poisoned him on the bribery by Ameer Muawiya.

Hazrat Hussain, the younger brother of Hazrat Hassan respected him deeply and though saddened by
the truce made with Ameer Muawiya still held fast to it. The truce clearly stated that there could not

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be two caliphs at one time but Ameer Muawiya while being a caliph made his son Yazid as the caliph as
well. This was the time that Hazrat Imam Hussain could intervene but he chose not to do so. In the
year

679 AD he was approached by the people of Kufa, which was made the headquarter of the caliph
during the time of Hazrat Ali, that they are unhappy with the rule of Yazid. Hazrat Hussain sent his
cousin Muslim Bin Aqil to Kufa and asked him to brief him about the situation there. Muslim went
there and sent a letter back to Hazrat Hussain, the letter stated how people were unhappy with the
rule of Yazid and how they wanted Hazrat Hussain to rule. While the letter was on its way, Muslim bin
Aqil was caught by the men of Yazid and was put to death. Hazrat Hussain received the letter and
thought of visiting Kufa after performing Hajj.

The intention of Hazrat Imam Hussain was to just visit Kufa and meet the people over there rather than
fight. Therefore, he took only his close family which included his young son Hazrat Ali as well who later
became Imam Zain ul Abideen. He left from Makkah for Kufa on the 8th of Dhil Hajj but on the arrival in
Iraq his caravan was intercepted and it was directed towards the plain of Karbala. The caravan reached
exactly on the 2nd of Muharam and on the 7th of Muharam, the water supply to the caravan was cut off
which resulted in all of them thirsty and without food. The negotiations began which were unsuccessful
and on one side was the band of 72 or so supporters of Imam Hussain which included women aswell and
on the other end was the band of thousands of men of Yazid. The fighting began on the 10th of Muharam
and one by one all the supporters of Imam Hussain passed away and later he also was martyred as he
kept fighting alone. His head along with the heads of the other companions were taken to the court of
Yazid. The remaining children which included Imam Zain ul Abideen (who was left alive because he was
sick) and the women were taken to the court of Yazid who were taken as prisoners and were then left
free after a few days. This incident is remarked as the saddest incident in the history of Islam and is
mourned over by Muslims all over the world.

b) Hussain stood up for what he thought was best for Islam's future. As Muslims, we can learn from him
to defend justice in our lives by standing up against bullies and oppressors. We don't need to fight
people to do this, but we can speak out against oppression and always tell the truth. We can also use
our social media accounts to defend Islam and support those who are struggling by spreading positive
messages without putting others down. It's important to remember that we can all make a difference in
the world and help create a better future for ourselves and others.

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