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INSTRUCTION: ANSWER FOUR(4) QUESTIONS IN ALL, ONE FROM EACH SECTION
SECTION I
(1a)
The Arabic text of Sūratul Kāfirūn (Surah Al-Kafirun, Chapter 109) is:
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
قُلْ يَا أَيُّهَا الْكَافِرُونَ
لَا أَعْبُدُ مَا تَعْبُدُونَ
وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ
وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ
وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ
لَكُمْ دِينُكُمْ وَلِيَ دِينِ
(1b)
The English translation of Sūratul Kāfirūn is:
In the name of Allah, the Most Merciful, the Most Compassionate
Say, “O disbelievers,
I do not worship what you worship,
Nor do you worship what I worship,
Nor will I ever worship what you worship,
Nor will you ever worship what I worship.
To you be your religion, and to me my religion.”
(1c)
The main teaching of Sūratul Kāfirūn is religious tolerance and the clear distinction between Islamic monotheism and disbelief. It emphasizes that worship in Islam is solely for Allah, and that Muslims should neither compromise their faith nor adopt the practices of non-believers. It also teaches mutual respect by declaring, “To you your religion, and to me mine,” affirming peaceful coexistence without religious syncretism.
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(2a)
Tafsīr is the scholarly science of explanation, interpretation, and commentary of the Quran. It aims to clarify the meanings, contexts, linguistic nuances, and legal and theological implications of the Quranic verses to help Muslims understand Allah’s guidance correctly. Linguistically, the word “tafsīr” stems from the Arabic root fassara, meaning to explain or make clear. Technically, it involves uncovering the reasons for revelations, resolving ambiguities, and providing context based on the Quran itself, Prophetic traditions (Sunnah), and other relevant knowledge sources. Tafsīr ensures accurate understanding and prevents misinterpretation of the Quranic text.
(2b)
(i) Tafsīr by the Qur’ān itself: The Prophet (SAW) and his companions would sometimes understand one verse in light of another. For example, one verse may clarify, elaborate, or explain another.
(ii) Tafsīr by the Prophet’s explanation (Tafsīr al-Nabawī): The Prophet (SAW) explained the Qur’ān verbally through his Hadīth. He interpreted unclear verses, gave context to revelations, and applied Qur’ānic guidance in his actions. Since he received divine guidance, his Tafsīr is regarded as authoritative and accurate.
(2c)
(i) Abdullāh ibn ‘Abbās
(ii) Abdullāh ibn Mas‘ūd
(iii) Zayd ibn Thābit
(iv) Mujāhid ibn Jabr
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SECTION II
(3a)
The complete Hadith is:
إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَنْكِحُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ.
Meaning in English:
“Actions are judged by intentions, and everyone will be rewarded according to what they intended. So whoever migrated for Allah and His Messenger, then his migration is for Allah and His Messenger. But whoever migrated for worldly gain or to marry a woman, then his migration is for what he migrated for.”
(3b)
(i) Sincerity is Essential in Worship: The hadith emphasizes that every action in Islam must be accompanied by a sincere intention (niyyah) for it to be accepted by Allah. Without correct intention, acts of worship become meaningless.
(ii) Intentions Determine the Value of Deeds: The same outward action can have different values depending on the motive behind it. For example, migration for Allah differs from migration for worldly reasons, even though the physical act is the same.
(iii) Accountability is Based on Intention: This Hadith teaches that rewards or consequences are tied to what a person aims for. A good intention can elevate simple acts into acts of worship, while a corrupt motive can nullify even outwardly noble deeds.
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(4a)
Hadithul Qudsi refers to a special category of hadith in which the content or meaning is attributed directly to Allah, but the wording is that of the Prophet Muhammad (peace be upon him. Unlike the Quran, whose words and meaning both come from Allah verbatim, Hadith Qudsi conveys divine messages in the Prophet’s own words. They are considered sacred but differ from the Quran in that they are not recited in formal prayers, they lack the miraculous linguistic nature of the Quran, and their transmission may have come through inspiration, dreams, or visions rather than solely through Angel Jibreel.
(4b)
(i) Explanation of the Qur’ān: Hadith helps to clarify, interpret, and explain the meanings of Qur’ānic verses. For example, the Prophet explained how to pray, give zakāh, and perform ḥajj, all of which are briefly mentioned in the Qur’ān.
(ii) Source of Islamic Law (Sharī‘ah): Alongside the Qur’ān, Hadith is a primary source of Islamic jurisprudence (Fiqh). Many rulings on worship, transactions, ethics, and punishment are derived from Hadith.
(iii) Moral and Spiritual Guidance: Hadith provides moral teachings and behavioral models, guiding Muslims on how to live with honesty, humility, compassion, and patience based on the Prophet’s example.
(iv) Preservation of the Prophet’s Sunnah: Hadith preserves the sayings, actions, and approvals of the Prophet, forming the practical application of Islam. It ensures that Muslims can follow his Sunnah accurately.
(4c)
(i) Isnād (الإسناد): Isnād refers to the chain of narrators who transmitted a particular Hadith. It shows who heard the Hadith from whom, tracing the transmission back to the Prophet (SAW). It is crucial for verifying the authenticity of Hadith.
(ii) Matn (المتن): Matn is the actual text or content of the Hadith, the part that contains the message, action, or saying of the Prophet. Scholars analyze it for consistency with Islamic teachings.
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SECTION III
(5a)
(i) Make the Intention (Niyyah): Silently intend in your heart that you are performing the first Rak‘ah of the Maghrib prayer for the sake of Allah.
(ii) Takbīratul-Iḥrām (Opening Takbīr): Raise both hands up to the ears (for men) or shoulders (for women) and say:
“Allāhu Akbar” (Allah is the Greatest).
(iii) Stand (Qiyām) and Recite Sūrat al-Fātiḥah: While standing, recite the opening chapter of the Qur’ān (Sūrat al-Fātiḥah) completely.
(iv) Recite an Additional Sūrah or Verses: After al-Fātiḥah, recite any other Sūrah or verse from the Qur’ān (commonly, a short sūrah like al-Ikhlāṣ).
(v) Perform the Rukū‘ (Bowing): Say “Allāhu Akbar” and bow down with your back and head level, hands on knees.
Say: “Subḥāna Rabbiyal-‘Aẓīm” (Glory is to my Lord, the Most Great) three times.
(vi) Return to Standing (Qawmah): Rise from bowing saying:
“Sami‘a Allāhu liman ḥamidah” (Allah hears the one who praises Him), then say while standing: “Rabbanā laka al-ḥamd” (Our Lord, to You is all praise)
(vii) Perform the First Sujūd (Prostration): Say “Allāhu Akbar” and go into sujūd. Place forehead, nose, hands, knees, and toes on the ground.
Say: “Subḥāna Rabbiyal-A‘lā” (Glory is to my Lord, the Most High) three times.
(viii) Sit Between the Two Sujūd (Jalsah): Say “Allāhu Akbar”, then sit in a relaxed position and say: “Rabbi ighfir lī, warḥamnī, wajburnī, warfa‘nī, wa‘āfinī, warzuqnī” (O my Lord, forgive me, have mercy on me, heal me, elevate me, pardon me, and provide for me).
(ix) Perform the Second Sujūd: Say “Allāhu Akbar”, and perform the second sujūd the same way as the first.
After this second sujūd, you stand up for the second Rak‘ah, marking the end of the first.
(5bi)
Two Farā’id steps (Obligatory Acts)
(i) Recitation of Sūrat al-Fātiḥah: It is compulsory in every Rak‘ah.
(ii) Performing both Sujūd (prostrations): Two prostrations are obligatory in every Rak‘ah.
(5bii)
Two Sunnah steps (Prophetic Practices)
(i) Raising the hands for Takbīratul-Iḥrām: A confirmed Sunnah of the Prophet (SAW).
(ii) Saying “Subḥāna Rabbiyal-‘Aẓīm” in Rukū‘: A Sunnah dhikr prescribed during bowing.
(5biii)
Two Mustahabbāt steps (Recommended Acts)
(i) Reciting a short Sūrah after al-Fātiḥah: While not obligatory, it is recommended in the first two Rak‘āt.
(ii) Sitting calmly between the two sujūd: Encouraged for reflection and invoking du‘ā.
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(6a)
(i) Shirk al-Akbar (Major Shirk):
This is the most severe type of Shirk and involves associating partners with Allah in His divinity, worship, or attributes. It directly opposes the concept of Tawḥīd (the Oneness of Allah). A person who commits Major Shirk places another being or object at the same level as Allah in belief or practice. This act nullifies all good deeds, and if not repented from before death, it leads to eternal punishment and exclusion from Islam.
(ii) Shirk al-Asghar (Minor Shirk):
This refers to actions or words that do not amount to outright worship of others but still compromise the purity of monotheism. It is often committed subtly, such as through insincerity in worship or words that indirectly give reverence to others besides Allah. Though it does not take one out of Islam, it is still a major sin that earns Allah’s displeasure and can lead to Major Shirk if not corrected.
(6b)
(i) Complete Submission and Obedience to Allah: Believing in angels, who carry out Allah’s commands without question, affirms that Muslims must also submit fully to Allah’s will and directives, as angels serve as His faithful servants obeying His orders exactly.
(ii) Accountability on the Day of Judgment: Belief that angels record every human deed encourages Muslims to act righteously, knowing their actions are being documented and that they will be judged accordingly.
(6c)
(i) Messengers of Allah: Angels deliver Allah’s revelations and messages to the Prophets (e.g., Angel Jibreel bringing the Quran to Prophet Muhammad).
(ii) Recorders of Deeds: Angels called Kiraman Katibin write down every person’s good and bad actions.
(iii) Guardians and Protectors: Angels protect believers and guard them from harm as decreed by Allah.
(iv) Executioners of Allah’s Commands: Angels carry out divine commands, such as bringing death (Angel of Death) or sending punishment.
(v) Intercessors and Supporters: Angels help and support the righteous, and intercede on behalf of believers on the Day of Judgment.
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SECTION IV
(7ai)
Khadījah (RA), a wealthy and respected businesswoman in Makkah, employed Prophet Muhammad (SAW) to manage her trade caravan to Syria due to his honesty and reliability. Upon his return, she was deeply impressed by his integrity, character, and manner of conducting business. She sent a proposal of marriage through her friend Nafīsah.
At that time, the Prophet was 25 years old, and Khadījah was 40 years old. He accepted the proposal, and the marriage ceremony was conducted with the approval of both families. This was a peaceful and happy union, and Khadījah remained his only wife until her death. Their marriage was marked by mutual love, support, and loyalty, and she was the first person to accept Islam.
(7aii)
(i) Ā’ishah bint Abī Bakr
(ii) Hafsah bint ‘Umar
(iii) Umm Salamah
(iv) Zaynab bint Jahsh
(7b)
(i) Persecution of Muslims in Makkah: The Quraysh had severely oppressed the early Muslims, forcing them to flee their homes and property in Makkah. The Battle of Badr was partly motivated by a desire to defend their right to practice their religion and reclaim their dignity.
(ii) Confiscation of Muslim property: After the Hijrah to Madīnah, the Quraysh seized the properties and wealth left behind by the emigrant Muslims. The Muslims intended to intercept a Quraysh trade caravan as a form of economic retaliation.
(iii) Threat from the Quraysh: The Quraysh viewed the rise of Islam in Madīnah as a threat to their influence and were preparing for war. The Prophet and his companions decided to preemptively defend their community and respond to this looming threat by confronting them.
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(8a)
(i) When he speaks, he lies: A hypocrite does not speak the truth and intentionally deceives others through falsehood.
(ii) When he makes a promise, he breaks it: A hypocrite does not honor commitments, showing lack of trustworthiness.
(iii) When he is entrusted with something, he betrays the trust: He fails to keep secrets or fulfill responsibilities given to him (khiyānah).
(8b)
(i) Amanah (أمانة):
Amanah means trustworthiness or fulfilling a trust. In Islam, it refers to the responsibility to uphold and return what is entrusted to you, whether in the form of physical items, secrets, duties, or responsibilities. It is a moral obligation to be honest and reliable. A person who possesses amanah is considered to have strong character and integrity, which is highly valued in both personal and social dealings.
(ii) Ṣabr (صبر):
Ṣabr means patience, perseverance, and endurance. It refers to the ability to remain calm and steadfast in the face of difficulties, hardship, or trials. Ṣabr is also needed in staying firm in obedience to Allah and refraining from sinful acts. It is considered a noble virtue in Islam, and those who practice patience are promised great rewards in the Qur’ān.
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