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INSTRUCTION: ANSWER ONE(1) QUESTION FROM EACH SECTION

SECTION I

(1i)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ﴿١﴾

الَّذِي خَلَقَ فَسَوَّى ﴿٢﴾

وَالَّذِي قَدَّرَ فَهَدَى ﴿٣﴾

وَالَّذِي أَخْرَجَ الْمَرْعَى ﴿٤﴾

فَجَعَلَهُ غُثَاءً أَحْوَى ﴿٥﴾

 

(1ii)
(i) Tawḥīd and glorification of Allah: Muslims are commanded to glorify Allah, the Most High, who is the Creator and Sustainer of all things.
(ii) Divine guidance and provision: Allah alone ordains, guides, and provides sustenance for all His creatures according to His wisdom.

(1iii)
(i) Prophet Ibrāhīm (A.S.)
(ii) Prophet Mūsā (A.S.)
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(2ai)
During the lifetime of Prophet Muhammad (S.A.W.), the Qur’ān was preserved mainly through memorization by his Companions and by being written on materials such as parchments, bones, leather, palm leaves, and stones. It was not compiled into a single volume.

After the death of the Prophet, many of those who had memorized the Qur’ān (the Huffāẓ) were martyred during the Battle of Yamāmah while fighting Musaylimah al-Kadhdhāb (the Liar). This made ʿUmar ibn al-Khaṭṭāb (R.A.) fear that parts of the Qur’ān might be lost if more memorizers died.

ʿUmar therefore advised Abū Bakr (R.A.) to compile the Qur’ān into one written Muṣḥaf for preservation. Although Abū Bakr was initially reluctant because the Prophet (S.A.W.) had not done so, he later accepted the suggestion after realizing its importance.

Abū Bakr then appointed Zayd ibn Thābit (R.A.), one of the Prophet’s scribes, to lead the compilation because of his knowledge, accuracy, and trustworthiness. Zayd collected the Qur’ānic verses from written materials and from those who had memorized them, accepting only authenticated verses before compiling them into a single manuscript.

(2aii)
(i) It was kept by ʿUmar ibn al-Khaṭṭāb (R.A.) after the death of Abū Bakr (R.A.).
(ii) After the death of ʿUmar (R.A.), it was kept by his daughter, Ḥafṣah bint ʿUmar (R.A.), one of the wives of Prophet Muhammad (S.A.W.).
(iii) The manuscript in Ḥafṣah’s custody was later used by ʿUthmān ibn ʿAffān (R.A.) for the preparation of the standard copies of the Qur’ān.

(2b)
(i) Iẓhār
(ii) Idghām
(iii) Iqlāb
(iv) Ikhfāʼ
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SECTION II

(3i)

عَنْ أَبِي هُرَيْرَةَ عَبْدِ الرَّحْمٰنِ بْنِ صَخْرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:

مَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ، وَمَا أَمَرْتُكُمْ بِهِ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ كَثْرَةُ مَسَائِلِهِمْ وَاخْتِلَافُهُمْ عَلَى أَنْبِيَائِهِمْ.

 

(3ii)
(PICK ANY THREE)
(i) Muslims must avoid everything that Allah and His Messenger have forbidden: Obedience requires staying away completely from prohibited acts.
(ii) Muslims should carry out Allah’s commands according to their ability: Islam does not impose obligations beyond a person’s capacity.
(iii) Believers should avoid unnecessary and excessive questioning about religious matters: Such questioning may lead to hardship and complications.
(iv) Muslims should obey the teachings of Prophet Muhammad (S.A.W.): Success lies in following his commands and avoiding his prohibitions.
(v) Disobedience and disputes led to the destruction of previous nations: Muslims should avoid arguments and disagreements that oppose divine guidance.
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(4ai)
Ḥadīth is the recorded report of the sayings, actions, approvals, or descriptions of the Prophet Muhammad (S.A.W.), as narrated by his Companions and transmitted through reliable chains of narrators.

Sunnah refers to the practices, way of life, teachings, and approved actions of the Prophet Muhammad (S.A.W.), which Muslims are expected to follow as guidance in worship and daily life.

(4aii)
(i) Both originate from the Prophet Muhammad (S.A.W.).
(ii) Both serve as sources of guidance for Muslims after the Qur’ān.

(4b)
(i) Matn is the actual text or content of the Ḥadīth, i.e. the words or message of the Prophet Muhammad (S.A.W.) or what he said or did.
(ii) Isnād is the chain of narrators who transmitted the Ḥadīth from the Prophet (S.A.W.) to the compiler, showing how the report was passed down.
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SECTION III

(5a)
The first Rak’ah of the Ṣubḥ prayer begins by facing the Qiblah with the intention (Niyyah) of performing the two-unit obligatory Ṣubḥ prayer for the sake of Allah. The worshipper then says Takbīratul-Iḥrām by raising both hands and saying “Allāhu Akbar.”

After this, Sūratul-Fātiḥah is recited, followed by another portion of the Qur’ān. The worshipper then bows in Rukū’, saying “Subḥāna Rabbiyal-‘Aẓīm” three times or more.

He then rises from Rukū’, saying “Sami’Allāhu liman ḥamidah, Rabbanā wa lakal-ḥamd.” After standing upright, he performs the first Sujūd (prostration), sits briefly (Jalsah), and then performs the second Sujūd. He then stands up to begin the second Rak’ah.

 

(5b)
(i) Niyyah (Intention)
(ii) Takbīratul-Iḥrām
(iii) Standing (Qiyām)
(iv) Recitation of Sūratul-Fātiḥah
(v) Rukū’ (Bowing)
(vi) I’tidāl (Standing after Rukū’)
(vii) Sujūd (Prostration)
(viii) Sitting between the two Sujūd (Jalsah)
(ix) Final Tashahhud and Taslīm
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(6a)
(i) Tawrah: Prophet Mūsā (A.S.)
(ii) Zabūr: Prophet Dāwūd (A.S.)
(iii) Injīl: Prophet ʿĪsā (A.S.)

(6b)
(i) A believer accepts that everything that happens is by the will and decree of Allah, which strengthens trust in Him and increases reliance on Him in all situations.
(ii) It encourages patience during hardship because a Muslim understands that trials are part of Allah’s divine plan, preventing despair and loss of hope.
(iii) It promotes contentment and prevents envy, since a believer knows that sustenance, success, and life situations are already determined by Allah.

(6c)
(i) Jibrīl (A.S.): Responsible for delivering revelation to the Prophets.
(ii) Mīkā’īl (A.S.): Responsible for rain and provision.
(iii) Isrāfīl (A.S.): Responsible for blowing the trumpet on the Day of Judgment.
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SECTION IV

(7a)
The Prophet Muhammad (S.A.W.) died in the year 11 A.H. (632 C.E.) at the age of 63 years.

(7b)
He was buried in the apartment of ʿĀ’ishah bint Abī Bakr (R.A.), his wife.

(7ci)
After the death of Prophet Muhammad (S.A.W.), the Ansar gathered at Saqīfah Banī Sā’idah to discuss leadership of the Muslim community. The Muhājirūn, led by ʿUmar ibn al-Khaṭṭāb (R.A.), also attended the meeting.

At the meeting, arguments were made between the Ansar and Muhājirūn concerning who should become the leader. Abū Bakr (R.A.) reminded them that leadership should be from the Quraysh, as the Arabs would only accept a leader from them.

He then proposed either ʿUmar (R.A.) or Abū ʿUbaydah ibn al-Jarrāḥ (R.A.) for the position. However, ʿUmar immediately pledged allegiance to Abū Bakr, declaring him the most suitable due to his closeness to the Prophet and his role in Islam.

Others followed with the pledge of allegiance (bayʿah), and Abū Bakr was accepted as the first Khalīfah.

(7cii)
(i) He fought the apostasy (Ridda) wars to maintain unity of Islam.
(ii) He ordered the compilation of the Qur’ān into a single manuscript.
(iii) He strengthened the authority of the Islamic state after the Prophet’s death.
(iv) He maintained the payment of Zakat and ensured justice in administration.
(v) He initiated early military expeditions to spread Islam beyond Arabia.
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(8)
(i) Practising sincerity and truthfulness: Muslims should ensure that their words match their actions by being honest and sincere in all dealings, thereby eliminating hypocrisy and mistrust in the community.

(ii) Avoiding hypocrisy: Believers should not claim righteousness while acting otherwise; they must live consistently according to Islamic teachings in both public and private life.

(iii) Fulfilling promises and commitments: Muslims should honour their agreements and responsibilities, which helps to build trust, unity, and social stability.

(iv) Promoting integrity and good character: Muslims should live in a way that reflects Islamic morals so that their behaviour becomes a positive example to others in society.

(v) Self-accountability (muhāsabah) and fear of Allah: Every Muslim should regularly examine his actions and remember that Allah is aware of all deeds, which encourages correction of wrong behaviour and moral reform.
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