Islamiat Past Papers

Topic

History and importance of Hadith

Compiled by:
Hafiz Muhammad Usman
Lecturer Chenab College Jhang

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 Generic Marking Principles.
These general marking principles must be applied by all examiners when marking candidate
answers. They should be applied alongside the specific content of the mark scheme or generic level
descriptors for a question. Each question paper and mark scheme will also comply with these
marking principles.

GENERIC MARKING PRINCIPLE 1: Marks must be awarded in line with: • the specific content
of the mark scheme or the generic level descriptors for the question • the specific skills defined in
the mark scheme or in the generic level descriptors for the question • the standard of response
required by a candidate as exemplified by the standardisation scripts.

GENERIC MARKING PRINCIPLE 2: Marks awarded are always whole marks (not half marks,
or other fractions).

GENERIC MARKING PRINCIPLE 3: Marks must be awarded positively: • marks are awarded
for correct/valid answers, as defined in the mark scheme. However, credit is given for valid
answers which go beyond the scope of the syllabus and mark scheme, referring to your Team
Leader as appropriate • marks are awarded when candidates clearly demonstrate what they know
and can do • marks are not deducted for errors • marks are not deducted for omissions • answers
should only be judged on the quality of spelling, punctuation and grammar when these features are
specifically assessed by the question as indicated by the mark scheme. The meaning, however,
should be unambiguous.

GENERIC MARKING PRINCIPLE 4: Rules must be applied consistently, e.g. in situations where
candidates have not followed instructions or in the application of generic level descriptors.

GENERIC MARKING PRINCIPLE 5: Marks should be awarded using the full range of marks
defined in the mark scheme for the question (however; the use of the full mark range may be
limited according to the quality of the candidate responses seen).

GENERIC MARKING PRINCIPLE 6: Marks awarded are based solely on the requirements as
defined in the mark scheme. Marks should not be awarded with grade thresholds or grade
descriptors in mind

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(a) Write about the way in which the two primary sources of Islamic legal thinking are used.
[10]
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.
(a) Describe how the two main sources of Islamic legal thinking are related. [10]
Candidates should give a detailed account of the Qur’an and Hadith being the two main sources
of law and how they are used in the Shari’a. They could talk about the authority of the Qur’an,
never being questioned or contradicted, and their relationship together that the Hadith expand upon
the Qur’an and are used when the Qur’an is silent/gives brief details about a matter. They could
also mention the importance of the Qur’an in that it is the word of God, and that the Hadith are
important because the Prophet was the final and perfect messenger to follow. They could also
make reference to the Prophet being the living Qur’an, and mention any other related verses or
Hadith to support their points.

(a) Outline the main teachings of the set Hadiths about the conduct of Muslims in
communal life. [10]
Answers need to make references to relevant Hadiths and express their teachings in relation
to living in a community. Good answers will quote and discuss Hadiths and reflect upon the
general principles about communal living that are deduced from them, giving a clear picture
of their teaching about relationships with others and communal life. Candidates could refer
to Hadiths 2, 3, 5, 6, 11, 15 etc. and others from the set Hadiths that they feel may help them
in answering the question competently. Good answers will quote and describe Hadiths and
say how the Prophet’s (pbuh) teachings give Muslims the knowledge of how to deal with
others with care and humanity, how they tell Muslims about the right way of dealing with
widows, orphans and the vulnerable in society, etc.
(b) How do you think following the guidance of the Prophet (pbuh) as regards
communal living can improve society today? [4]
Here we are looking for an evaluative response from the candidate and as such all valid
responses must be credited. Candidates could say e.g. that following the guidance of the
Prophet (pbuh) on communal living improves the lives of all in society as selfishness is
eliminated and a more caring and just society is created, etc. (November 2014 Paper 2)

Briefly explain why Allah revealed different books from time to time. [4]
Answers could explain how different books were sent from time to time for the guidance of
humanity telling people what they should or should not do. Stronger answers will give the names

3
of the revealed books and discuss how the message sent was lost or distorted creating a need for a
new book and how the Qur’an is the last in the line of revealed scriptures and why it is last.
(November 2011 paper 2)
(a) Describe how the Hadiths are used in establishing law in Islam. [10]
Here candidates may well state that the Hadiths of the Prophet are the second most important
source of Islamic law. They are second only to the Qur’an and give fuller teachings to what the
Qur’an states in brief. Examples could be given here and quotes from the Qur’an recommending
that Muslims follow the teachings of the Hadiths. Examples of zakat being calculated in the light
of the Prophet’s Hadiths or the laws of inheritance etc. being determined by Hadiths could be
given. Candidates could also state that in some cases when the Qur’an is completely silent the
Hadiths are used to make laws, examples could be given in more developed answers. Also, good
answers will tend to give examples of the early successors using knowledge of Hadiths to help
formulate laws and this kind of elaboration is what is being looked for to get to the top end of
L3/L4. The candidates could also write about how ijma and qiyas rely upon Hadiths to formulate
laws. However it is not essential for them to do so. Development in the answers can be achieved
with the help of examples.

(b) ‘My community will never agree upon an error’. In your opinion why is this Hadith
important for the practice of consensus (ijma)? [4]
The focus of the answer needs to be on stating the candidate’s views on the importance of the
Hadith given in the question for the practice of ijma. It could be said that the Hadith gives
legitimacy to the practice of ijma whereas another viewpoint could be that when a group of scholars
well versed in the teachings of the Qur’an and Hadith reach a decision in the light of the primary
sources of Islamic law their chances of reaching a wrong decision are rare. Some strong candidates
could develop the answer even further by saying that ijma of one generation can be revised by
another which helps to keep Sharia laws in tune with the times. All valid answers are to be credited.
(November 2013 paper 2)
Outline how the following sources are used in establishing Islamic law: (i) Hadith and
Sunnah; and (ii) Qiyas. [10]
Answers should focus on Hadith and Sunnah and qiyas as is required by the question. Detail and
development such as how Hadith and Sunnah with the Qur’an could give answers to questions of
how to live a good life in all the different conditions in which Muslims find themselves and the
method used in qiyas which help formulate Islamic laws should be included.
(a) What methods were used by the collectors of the six major books of Hadith to ensure that
the sayings of the Prophet they accepted were genuine? [8]
• They compared the body (matn) with reason, the Qur'an and other Hadith.
• This was to ensure it agreed with the main Islamic teac ng
[1 extra mark for examples and illustrations of accepting and rejecting the matn.]
• They ensured the chain of transmitters (isnad) was unbroken.
• They checked that the transmitters were known to those before and to those after them in the
chain.
• They ensured that each transmitter was a person of sound mind, good memory, and good and
upright character.
• They rejected Hadiths whose chains of transmitters were questionable.
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[Allow 1 mark for examples of collectors going about their work.]

(b) How are the Qur’an and Hadith employed in working out the Islamic law? [4]
• The Qur'an is the first source of law.
• Its clear teachings are followed without question.
• Where its teachings are undetailed the Hadith are employed.
• The Hadith fill out the Qur'an and add teachings where it is silent.
[1 mark for examples of how the Hadith fill out the Qur’an]
(june 2005 paper 1)
(a) Explain the importance of the isnad (chain of transmitters) and of the matn (body of text)
in assisting scholars to check the authenticity of a Hadith. [12]
(b) Outline the major differences between the musnad and musannaf collections of Hadith.
[4]
a) • The isnad guarantees that the Hadith originated with the Prophet.
• Each transmitter (rawi) must be honest and upright.
• He must be a strong Muslim.
• He must have a good memory.
• Each transmitter must have known the transmitter before him, and also the transmitter after.
• The first transmitter in the chain must be a Companion of the Prophet.
• There must be no gaps or weaknesses in the chain.
• The matn must agree with the teachings of the Qur’an.
• It must also agree with the main body of reliable Hadiths.
• It must also agree with common sense and what is reasonable.
• It should not praise any individual or place.
• It should not give precise details of events that occurred after the Prophet’s time.
• It should not contain expressions uncharacteristic of the Prophet.
(b) • The musnad collections gather Hadiths together according to the name of the first transmitter.
• They are useful for detecting Hadiths attributed to a particular Companion.
• The best known musnad collection is Ibn Hanbal’s Musnad.
The musannaf collections gather Hadiths according to their subject matter.
• They are useful for understanding the Prophet’s teachings on a particular point of belief or
practice.
• They are particularly useful in establishing matters of law.
• The six books of Sunni sahih Hadith are the best known musannaf collections. (june
2006 paper 1)
(a) Outline the main teachings of the Hadiths you have studied about the importance of
Muslim communal life. [10]
A basic answer to this part of the question will refer to a few Hadiths but will not show a confident
understanding of their meaning and will lack any attempt to combine them into a general reflection
on communal living. However, marks should be credited to answers where there are clear
references to relevant Hadiths, and where some attempt has been made to understand and express
their teachings. Good answers will quote and discuss Hadiths and reflect on the general principles
about communal living that are deduced from them giving a clear picture of their teaching about
relationships with others and communal life.

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(b) Explain the main differences of the musnad and the musannaf Hadiths. [4]
The candidates could simply give no more than a basic description of the differences between the
two, that the musnad are collected under the name of the first transmitter and the musannaf under
the main teaching. Some candidates might develop these points and give a full description of the
two kinds of Hadiths, and make an attempt to explain their different uses. Better answers will
discuss the advantages of the two types and give fuller explanations of the different uses with
particular reference to the suitability of musannaf collections for legal thinking. (june 2009 paper
2)
(a) Describe the methods employed by the compilers of the major books of Hadith to ensure
the Hadiths they collected were authentic. [10]
A basic answer to this part of the question will give a bare amount of
descriptive detail about the Hadith collections. However slightly better answers will give some
accurate information about the method of scrutinising the isnad and matn. The able candidates will
describe in some detail how the compilers compared the body (matn) of the Hadith with reason,
the Qur'an and other Hadiths to ensure that it agreed with the main Islamic teachings. They will
also perhaps mention that the chain of transmitters (isnad) was unbroken. The importance of the
narrator to be of sound mind, good memory and upright character may also be mentioned.
Candidates could also give examples of collectors going about their work.
(b) Why is it important for Muslims to have collections of authentic Hadiths? [4]
A basic answer to this part of the question will be that Muslims need to know what the Prophet
taught. As Muslims try to base their lives on the Prophets example it is important for them to know
what he did and said. Candidates may elaborate on the above points to explain that what the Qur'an
stated in general terms was further explained by the Prophets Hadiths. Good answers will also
refer to the need to have authentic Hadiths for legal purposes andcould explain the function of
authentic Hadiths in legal thinking. (November 2009 paper 2)
(a) How did the compilers of Hadiths (muhaddithun) judge between acceptable and
unacceptable Hadiths? [10]
Compilers ensured that there was no conflict between the Hadith and the teachings of the Qur’an,
i.e. both the Qur’an and Hadith were in conformity and taught the same lessons. It could be added
that they compared the body (matn) of the Hadith with reason, the Qur’an and other Hadiths to
ensure that they agreed with the primary Islamic teaching. Answers could be further elaborated to
state that they ensured the chain of transmitters (isnad) was unbroken and that the transmitter was
a person of sound mind, good memory and upright character. Examples of collectors going about
their work could be given to answer this part of the question.
(b) How are the Qur’an and Hadith employed in working out Islamic law? [4]
The Qur’an is the first source of Islamic law. It could be added that its teachings are followed
without question and where they contain no detail the Hadiths are employed. Good answers are
likely to put forward a relevant teaching of the Qur’an in relation to a Hadith and explain how the
Hadith/s have helped legal experts to formulate rules in the shari’a . (june 2010
paper 2)
(a) What part do Hadiths play in Islamic legal thinking? [10]
Candidates may state some basic points like Hadiths of the Prophet are the second most important
source of Islamic law next to the Qur’an and that they also give fuller teachings of what the Qur’an
states in brief. Candidates could give examples here to support their answers. In past years
candidates have given examples of how zakat was calculated in the light of the Prophet’s Hadiths
and how in some cases where the Qur’an is completely silent his Hadiths are the sole basis of

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legislation. Examples of the immediate successors using knowledge of Hadiths can also be cited
by the candidates. Examples showing how Hadiths influenced Islamic legal thinking will take the
candidates to the higher levels. Stronger candidates could even reflect upon how ijma and qiyas
depend on Hadiths.
(a) What are the different types of Hadiths? How is each Hadith classified into the different
types? [10]
Candidates can classify Hadiths as:
Sahih – genuine/authentic Hadith that pass all the tests and can be regarded without question as
coming from the Prophet. Here candidates can write about how the sanad must be unbroken and
how each narrator must be pious, trustworthy and of sound memory, etc. Matn is also important to
mention when discussing the
sahih Hadiths.
Hasan – strong/approved Hadith are those raising some doubt about their authenticity. They are
similar to the sahih Hadiths except that its narrators or some of its narrators are found defective in
memory in comparison with those of the sahih Hadiths.
Da’if – weak Hadith raise many questions about their authenticity. If any of the narrators in the
isnad was known to have been a liar or have a weak memory or was known to have not met the one
he was supposed to be narrating from than the Hadith is regarded as weak.
All three types of Hadith could come down from the Prophet himself, it is just that the evidence
for Hasan and Da’if is not beyond question, so that a careful compiler will be cautious about
placing too much reliance on it. Some could add that many more categories of Hadith have been
established, candidates could mention Al-Mau’do – fabricated Hadiths as well. The very able
candidates can also mention the subdivision of Hadiths with regard to their acceptance into two
important classes Mutawatir and Ahad. The former is a Hadith reported by a large number of
people in different times whose agreement on a lie becomes inconceivable. Ahad are those whose
isnad is broken or whose traditions are less widely accepted and therefore are regarded as less
authentic but if their narrators were regarded as honest they were accepted otherwise rejected.
(b) Giving one example, explain how the Sunna is important in a Muslim’s life today. [4]
The sunnah means a practise, a mode of life or a custom. In its technical sense, it implies the doings
and practises of the Prophet. Simply put, the sunnah is what the Prophet practised. Keeping the
above in mind the candidates can give any one example of how Muslims practice the sunna of the
Prophet and highlight its relevance in the life of a Muslim.(November 2012 paper 2)

(a) Describe how the compilers of the Prophet’s Hadiths checked the biographies of the
transmitters, and say why they thought it was important to do so. [10]
From the earliest times Muslims recognized that the example of Prophet Muhammad could not
only help them understand the word of God better but help put the principles taught by Islam into
practice as well. The compilers were very strict about the biographies of the transmitters to ensure
that the Hadiths they collected were genuine. Candidates could give a list of the qualities that the
great Islamic teacher al-Shafi’i said a transmitter of Hadiths must have: a firm faith; must be known
for truthfulness in all that he reports; he should repeat exactly what he heard from his teacher and
not use his own words; have a good memory; he should report what agrees with the reports of
others who are known to have a good memory. Bearing in mind how important the biography of a
transmitter was in order to collect only the authentic Hadiths, the compilers painstakingly went
about their work so that future generations of Muslims were following what the Prophet had
actually said and not some diluted version of his teaching. Answers could also include that Hadiths

7
are also a useful tool in explaining the Qur’an and formulating laws and therefore it was imperative
that only the sahih Hadiths were followed. A detailed response will earn the candidates higher
levels.
(b) In your opinion what are the main advantages of having authentic Hadiths? [4]
Basic answers will say that authentic Hadiths enable Muslims to practice the Prophet’s sunna.
Better answers may state that as Muslims rely on Hadiths in the observance of many pillars of
Islam it is important that they have authentic Hadiths to follow otherwise they could conduct the
practice of the pillars incorrectly. As Hadiths elaborate the Qur’an the teaching of Islam would not
be correct if weak or false Hadiths were to be used to understand the Qur’an. These and other
reasons could be given in response to this part of the answer but it must be noted that marks are
not to be given for description of what constitutes an authentic Hadith but for evaluating their
importance for Muslims.
(June 2014 Paper 2)
(a) What rules did the writers of the six authentic books (Sihah Sitta) apply to ensure the
authenticity of Hadiths? [10]
The writers of the six authentic books applied a very strict criteria in selecting the Hadiths for their
books could be a simple start to this answer. Candidates need to give accurate information about
the methods they employed of scrutinising isnad and matn. To get to the higher levels candidates
will also need to write in some detail about how the compilers compared the body (matn) of the
Hadith with reason, the Qur’an and other Hadiths to ensure that it agreed with the main Islamic
principles. The importance of the chain of narrators (isnad) being unbroken could well be
mentioned as well as the need to ensure that the narrator was of a sound mind, with a good memory
and exemplary moral character. Examples of narrators going about collecting Hadiths could also
be cited in well-developed responses.
(b) Why in your opinion was it important for them to apply these rules? [4]
This is an evaluative answer and candidate’s responses should reflect their understanding of why
it was deemed important to catalogue authentic Hadiths by the writers and perhaps reflect upon
what could have been the possible dangers of not doing so.
(June 2014 Paper 2)
(a) Describe how the Hadiths are used in establishing law in Islam. [10]
Here candidates may well state that the Hadiths of the Prophet are the second most important
source of Islamic law. They are second only to the Qur’an and give fuller teachings to what the
Qur’an states in brief. Examples could be given here and quotes from the Qur’an recommending
that Muslims follow the teachings of the Hadiths. Examples of zakat being calculated in the light
of the Prophet’s Hadiths or the laws of inheritance etc. being determined by Hadiths could be
given. Candidates could also state that in some cases when the Qur’an is completely silent the
Hadiths are used to make laws, examples could be given in more developed answers. Also, good
answers will tend to give examples of the early successors using knowledge of Hadiths to help
formulate laws and this kind of elaboration is what is being looked for to get to the top end of
L3/L4. The candidates could also write about how ijma and qiyas rely upon Hadiths to formulate
laws. However it is not essential for them to do so. Development in the answers can be achieved
with the help of examples.
(b) ‘My community will never agree upon an error’. In your opinion why is this Hadith
important for the practice of consensus (ijma)? [4]
The focus of the answer needs to be on stating the candidate’s views on the importance of the
Hadith given in the question for the practice of ijma. It could be said that the Hadith gives

8
legitimacy to the practice of ijma whereas another viewpoint could be that when a group of scholars
well versed in the teachings of the Qur’an and Hadith reach a decision in the light of the primary
sources of Islamic law their chances of reaching a wrong decision are rare. Some strong candidates
could develop the answer even further by saying that ijma of one generation can be revised by
another which helps to keep Sharia laws in tune with the times. All valid answers are to be credited.
(November 2013 paper 2)

(a) Write about the structure of a Hadith and describe the main methods used by the
compilers of Hadiths to establish their genuineness. [10]
When answering this question candidates might begin by explaining that the Hadiths consists of
two main parts, the chain of narrators (sanad) and the text (matn). They could then go on to describe
sanad and matn. Examples for both sanad and matn could be given in good answers. For the second
part of the question candidates could say that the chain of transmitters had to be verified, ssthat
they had actually met each other; the chain also had to be unbroken; it had to go back to a
companion, the character of the narrator was also under scrutiny; the narrator to have a good
memory and be of an be age where they had a good understanding of what they were reporting.
Other rules that they had to conform to were that the language of the Hadiths had to be in pure
Arabic and that the Hadiths should not conflict with the Qur’an or other established Hadiths; nor
be contrary to common sense; favour any group or tribe or be against historical facts. Candidates
could refer to some or many of the points given or even other relevant points that have not been
included here. However to get to higher levels the answer needs to be detailed and comprehensive.
(b) What was the significance of the Prophet not allowing the writing down of Hadiths in the
early days of his prophethood? [4]
Candidates could say that the Prophet prevented the companions from writing down the Hadiths
during the early days of prophethood as he wanted to establish Islam and make sure his sayings
were not mixed up with the words of the Qur’an which was still being revealed. Good candidates
may well mention that when the Prophet was certain that his companions would be able to
distinguish between the Hadiths and the words of the Qur’an he encouraged them to write down
the Hadiths to pass them down to others.
(November 2013 paper 2)

(a) Outline the main teachings of the Hadiths you have studied about the responsibilities of
individual Muslims. [10]
Answer 4
The Prophet (SAW) gave us teachings about a number of responsibilities that we should follow.
In the first place, he tells us that we should be sincere to Allah, to his Book and to his Messenger.
This means that we must put Allah before everything else that we do, and also we must recite the
holy Qur’an regularly and study it, and we must follow the example of the Prophet (SAW). If we
do this we will fulfil the main requirements of Islam because if we follow the Prophet (SAW) we
will perform all the requirements of Islam. It is very important for us to believe that Allah is one.
The Prophet (SAW) has also taught us that we should fulfil our responsibilities to our fellow
creatures. He has said, I and the man who brings up an orphan will be in paradise like this. And he
pointed with his two fingers, the index finger and the middle finger. This means that we must take
care of orphans. But it also teaches us that we should look after anyone who is alone with no one
to look after them. It includes all the people who cannot look after themselves. The Prophet (SAW)
has also said that we must take care of our brothers, in his words, None of you believes until he

9
desires for his brother what he desires for himself. What he means here is fellow Muslims. We
must behave towards them as we behave towards ourselves, because it is only by acting the best
towards them that we show we are good Muslims. The Prophet (SAW) has also told us that we
have responsibility in this world. He said, The world is the believer’s prison and the unbeliever’s
paradise. He meant that a true believer remembers the world of hereafter and so will not indulge
in this world too much.
Level: 4
This answer contains both a range of responsibilities, with Hadiths to support and illustrate them,
and also analysis of each Hadith that is quoted. The candidate has clearly thought about the
examples she has given, and has used them to show how specific teachings in Hadiths can be
extended to include whole classes. One could have hoped for more examples, but nevertheless the
quality of the argument here is impressive. (spc 2008 paper 2)
(a) According to the teachings of the set Hadiths you have studied, outline the ways in which
Muslims should treat one another. [10]
A basic answer to this part of the question will refer to a few Hadiths without showing a confident
understanding of their meaning and how they combine to give a general reflection on the rights of
others in the community of Muslims. Better answers will give clear references to relevant Hadiths
and attempt to understand and express their teachings. The Hadiths cited must be the ones from
the syllabus as the question states this requirement clearly. Good answers will quote and discuss
Hadiths and deduce from them the rights of others in the community of Muslims and go on to
express them confidently.
(b) What are the advantages of having different categories of Hadiths. [4]
An evaluative response is required here, candidates could name the different categories of Hadiths
and give reasons for why they think they are important or not important e.g. they can say that
Hadith A-Daeef (weak) is a Hadith in which the narrator may have a bad memory or may have
been known to be a liar or may not have met the one he was supposed to be narrating from. Some
could even go on to discuss the harm that could result from following say a weak or an unauthentic
Hadith. All valid answers should be credited. (june 2012 paper 2)

(a) Write about the structure of a Hadith and describe the main methods used by the
compilers of Hadiths to establish their genuineness. [10]
When answering this question candidates might begin by explaining that the Hadiths consists of
two main parts, the chain of narrators (sanad) and the text (matn). They could then go on to describe
sanad and matn. Examples for both sanad and matn could be given in good answers. For the second
part of the question candidates could say that the chain of transmitters had to be verified, that they
had actually met each other; the chain also had to be unbroken; it had to go back to a companion,
the character of the narrator was also under scrutiny; the narrator to have a good memory and be
of an be age where they had a good understanding of what they were reporting. Other rules that
they had to conform to were that the language of the Hadiths had to be in pure Arabic and that the
Hadiths should not conflict with the Qur’an or other established Hadiths; nor be contrary to
common sense; favour any group or tribe or be against historical facts. Candidates could refer to
some or many of the points given or even other relevant points that have not been included here.
However to get to higher levels the answer needs to be detailed and comprehensive.
(b) What was the significance of the Prophet not allowing the writing down of Hadiths in the
early days of his prophethood? [4]

10
Candidates could say that the Prophet prevented the companions from writing down the Hadiths
during the early days of prophethood as he wanted to establish Islam and make sure his sayings
were not mixed up with the words of the Qur’an which was still being revealed. Good candidates
may well mention that when the Prophet was certain that his companions would be able to
distinguish between the Hadiths and the words of the Qur’an he encouraged them to write down
the Hadiths to pass them down to others.
(November 2013 paper 2)
(a) How have the Hadiths of the Prophet been used as a source of guidance by Muslims?
[10
A basic response to this question would be to say that Hadiths are the words of the Prophet which
teach us the way of Allah. Better answers would give an elaboration and state that Hadiths explain
the teachings of the Qur’an, e.g. the Qur’an says to pay zakat, it is however the Hadith of the
Prophet which fills out the details about how much and whom to pay etc. Other examples could
be given to explain the answer. Good answers could also say that whenever the Qur’an is silent on
a subject, the Hadith of the Prophet is taken as an authority. This is because the Qur’an and the
Hadith always agree with one another and that authoritative collections of Hadiths contain tafsir
which are invaluable guides to key verses in the Qur’an.
(b) ‘Truly, My mercy overcomes My wrath’. This is a Hadith Qudsi. What is special about
Hadiths of this kind? [4]
Hadith Qudsi, is a divine Hadith. They are sayings from Allah himself. The better answers will go
on to add that Hadith Qudsi do not form part of the Qur’an but are recognised as the sayings of the
Prophet which were related to him by Allah. Examples of other such Hadiths the candidates may
have studied could be given by the stronger candidates to gain top marks in this part of the question.
(November 2010 paper 2)
(a) Outline the main teachings of the Hadiths you have studied, from the passages set for
special study, about the responsibilities of individual Muslims. [10]
This is a very broad question as there are many responsibilities about which candidates can write
including being kind to others, striving to do good and being sincere. The answer should not be
just a list of responsibilities but there needs to be a range of teachings, With Hadiths, to support
them, to reach the higher levels.

Explain what Muslims mean when they say they should be modest towards:
(a) God; [5]
(b) members of the opposite sex; [6]
(c) friends at school or work. [5]
[Look for points in which the understanding that modesty means treating others with respect is
brought out. These will include the following - not an exhaustive list, so look out for other valid
points:]
(a)
• Muslims should have faith in God alone.
• This means acknowledging his authority and associating nothing with him.
• They should follow his guidance as it is given in the Qur'an.
• They should worship him by offering the prayers and other acts.
• They should be prepared to put God before all other beings.
• [Allow 1 mark for relevant references to the Qur’an or Hadith.]
(b)

11
• Unmarried Muslims should refrain from close relationships with the opposite sex.
• They should ensure that in the way they dress and act in their presence they do not cause offence.
• Men should cover at least the central parts of their bodies.
• Women should cover the important parts of their bodies.
• Married Muslims should keep themselves to their partners.
• They should treat each other as equals.
• [Allow 1 mark for relevant references to the Qur’an or Hadith.]
(c)
• They should be considerate towards the feelings and needs of others.
• They should try to act truthfully towards others.
• They should not use abusive language to others.
• They should try to promote friendship and mutual help.
• They should respect the differences in opinion of others.
• [Allow 1 mark for relevant references to the Qur’an or Hadith.]
(November 2005 paper 2)

(a) Write about the relationship between God and two of the prophets you have studied in
the Qur’an (not including the Prophet Muhammad). [10]
(b) Why do prophets go through difficulties in their lives? [4]
(a) Candidates can choose any two messengers before the Prophet Muhammad that they have
studied through the prescribed passages in the syllabus [though not exclusively].
They should mention who the prophets are and might give reference to the suras they have studied.
They could talk about God’s relationship with that prophet, which is mentioned in the Qur’an,
teachings that God gave them, and any miracles they were given. Better candidates could be able
to give references to other suras in the Qur’an where they are mentioned. Candidates should give
a description of the prophet’s experience, where usually they go through adversity and God helps
them. It should be mentioned that God defends them against their enemies.
[Verses in the syllabus - 2.30-37; 6.75-79; 5.110; 93; 108]
(b) Candidates could mention that God tests his prophets in different ways, that they go through
hardships to deal with the difficulties of their mission, especially as many will face opposition
from their communities. They also go through difficulties to strengthen their faith which will in
turn help them to carry on their mission. Overcoming adversity and strengthening your faith helps
you get closer to God, which is a lesson for all Muslims. (June paper 1
2013)
(a) Give two specific examples of how the Hadith have been used
together with the Qur'an in working out the Islamic law. [2 x 5]
(b) Explain the importance of (i) the isnad, and (ii) the matn in deciding that a Hadith is
authentic. [2 x 3]
(a) There must be two clear and concrete examples.
In each look for:
• The relevant teaching of the Qur'an (1 mark + 1 mark for a quotation).
• The Hadith/s that are brought into relation with it (1 mark + 1 mark for a
quotation).
• An explanation of how the one is used to clarify or give detail to the other.
• An outline of the situation or problem in which help is being sought from the
texts.

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(b) (i) • The isnad is the chain of transmitters.
• It contains proof that the Hadith can be traced to the Prophet.
• Rigorous testing of the links between individuals has helped Muslims be
certain of the authenticity of Hadiths.
(ii) • The matn is the actual text of the Hadith.
• In reliable Hadiths this should not conflict with the Qur'an.
• Nor should it conflict with other reliable Hadiths
(a) Briefly describe the four main sources of legal thinking in Islam. [12]
(b) Give one example each to show how the third and fourth of these legal sources are used.
[4]
(a) [Give up to 3 marks for each description.]
• The Qur’an is the major source of instruction and thinking.
• Its clear teachings are never questioned.
• It is always referred to since no legal teaching ever contradicts it.
• The Sunna of the Prophet is an authority next to the Qur’an.
• It gives fuller teachings of what the Qur’an states in brief.
• It and the Qur’an always agree.
• It is taken as an authority where the Qur’an is silent.
• The consensus of the community, ijma’, is referred to when the previous
sources do not offer clear guidance.
• It is understood as the agreement of believers on a point of faith or
action.
• Some take it as the consensus of the first generation of Muslims,
others as the consensus of legal experts.
• It never disagrees with the previous sources.
• The Prophet said, ‘My community will never agree on error.’
• Analogy, qiyas, is employed when the previous sources do not offer
clear guidance.
• It involves an individual expert making a new decision on the basis of
known teachings.
• He compares the unknown with the known and identifies the common
points between them.
• Some Muslims distrust it because it involves a lot of individual opinion.
• It should never disagree with the previous sources.
• [Allow marks for any discussion by a Shi`a candidate of the use of
reason, `aql.]
(b)
• [In each case allow 1 mark for an attempt at an example, and 2 marks
for a well worked explanation of Consensus and Analogy. In order to
gain the full 2 marks, candidates should be able to show how the
source is used and what the result will be.]
(a) What methods were used by the major collectors to ensure the Hadith they accepted were
genuine? [8]
(b) How are the Qur'an and Hadith employed in working out the Islamic law? [4] Either
(c) In what circumstances do Sunni Muslims allow the use of qiyas (analogy)? [4] Or

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(d) Why do Shi`i Muslms attach importance to the use of `aql (reason) in establishing the
Islamic law? [4]
(a) • They compared the body (matn) with reason, the Qur'an and other Hadith.
• This was to ensure it agreed with the main Islamic teachings.
• [1 extra mark for examples and illustrations of accepting and rejecting the matn].
• They ensured the chain of transmitters (isnad) was unbroken.
• They checked that the transmitters were known to those before,
• and to those after them in the chain.
• They ensured that each transmitter was a person of good and upright character.
• They rejected Hadiths whose chains of transmitters were questionable.
• (Allow 1 mark for examples of collectors going about their work).
(b) • The Qur'an is the first source of law.
• Its clear teachings are followed without question.
• Where its teachings are undetailed the Hadith are employed.
• The Hadith fill out the Qur'an and add teachings where it is silent.
• [1 mark for examples of how the Hadith fill out the Qur’an].
(c) • The Qur'an and Hadith are the primary sources.
• When they are silent the consensus of believers is allowed.
• When this is silent individual analogy is allowed.
• This employs the method of comparing unknown situations with known.
(d) • The Qur'an itself encourages Muslims to use their minds.
• The Imams set the example,
• by applying reason to the teachings in the Qur'an.
• Reason helps Muslims to apply a teaching in new circumstances.

(November 2006 paper 2)

(a) Why do Muslims need to know about the Prophet’s Hadiths and what benefit do they
hope to get by following his sunna? [10]
Candidates in answer to this question may well say that the Prophet’s Hadiths are an important
source of explaining the teachings of the Qur’an e.g. Qur’an stresses on the need to offer prayers
but it is the Hadith/sunna of the Prophet that show the method of offering salat. How to pay zakat
or perform the rites of Hajj are also found in the Prophet’s Hadiths. Hadiths are also the source of
Shari’a law after the Qur’an. The Prophet has laid down principles of law in his Hadiths regarding
all aspects of life; e.g. buying, selling, inheritance, marriage etc. The Prophet’s Hadiths have been
a source of guidance for Muslims throughout the ages and are used to this day in all spheres of a
Muslim’s life and especially when ijma’ and qiyas are being practiced. By following the sunna of
the Prophet Muslims hope to walk the path of righteousness. The Qur’an itself says ‘Obey Allah
and obey the Prophet’ [64:12]. The Hadith and the sunna of the Prophet are second only to the
Qur’an in importance and if Muslims follow the Prophet’s practice they will be closer to attaining
paradise. Candidates could quote from the Prophet’s Hadiths ‘I leave with you two things. If you
hold fast to them you will never be misguided: the Book of Allah and my sunna.’ The answer
should be read as a whole and marks should be awarded accordingly.

(b) Briefly discuss why the need arose during the early Islamic period to compile the Hadiths
of the Prophet? [4]

14
Here candidates could discuss in their answer that during the early Islamic period the companions
had spread far and wide and had settled in countries that had been conquered by the Muslims.
There was no single collection of the Prophet’s Hadiths that could be referred to. Different centres
arose around each companion where they lived, however students were not satisfied with one
centre as that companion may not have known all the Hadiths and as the Muslims in that period
were anxious to guide themselves and the future generations by following the teachings of the
Prophet as closely as they could they felt the need to compile the Prophet’s Hadiths.
(June 2013 paper 2)
(a) What do Muslims generally understand by the terms:
• isnad and matn of Hadiths;
• musannaf and musnad Hadiths? [10]
This question has two parts: for the first part the candidates need to clearly state that Hadiths are
divided into two parts. The first part consists of a chain of names, this is called isnad which means
‘support’ as it is the authority for establishing the genuineness of Hadiths. When the compilers of
Hadiths examined the line of transmitters they ensured that the transmitters of authentic Hadiths
were widely known to have met the people before and after them and that the last person in the
chain was a companion of the Prophet. Well prepared candidates could also point out that the
authenticity of the Hadiths was determined by studying the isnads and the individual Muslims
within it and explain what that could include. The other part of the Hadith consists of the words of
the Prophet known as matn i.e. the text of the Hadith. This is the Prophet’s actual teaching which
guides Muslims through all ages. Here again good answers could include the set of principles that
were used to separate genuine Hadiths from all those about which any doubt could be raised.
Development of the answer to this first part could include the example of a sanad being given,
showing the names of the transmitters and how the chain ends with the Prophet. Likewise for the
matn they may give examples of a genuine Hadith e.g. ‘Pray as you see me praying’. In answer to
the second part of this question candidates can say that the kind of work in which Hadiths are
assembled together according to their theme is called musannaf. Here again good answers could
explain that the word musannaf means ‘divided up’ quite simply because it divides the Hadiths
according to their themes e.g. zakat; salat; inheritance etc. On the other hand musnad means
‘supported’ and these Hadiths are listed under the names of the various companions who come last
in the transmission chains, and so guarantee the Hadith’s authenticity. Examples of musannaf and
musnad collections could be given by the more able candidates. To get to the higher levels the
candidates need to clearly state what each of the terms given in the question means and how they
are important in the study of Hadiths.
(b) Which in your opinion is more beneficial for Muslims to have; musannaf collections or
musnad collections of Hadiths? Give reasons for your answer. [4]
In answer to this part question the candidate can either choose between the two types of collection
and say why in his/her opinion one is better than the other or state that both are equally important
and back that view with valid reasons. All answers that are sound and offer good reasoning should
be rewarded with higher levels. Candidates are likely to prefer the musannaf collections as they
are based on themes which help the study of a particular topic and its practical application.
(November 2014 Paper 2)
(a) From the set Hadiths outline the Prophet’s teachings about the conduct of the individual
in the community. [10]
A basic answer to this part of the question will refer to a few Hadiths but will not show a confident
understanding of the meanings or what teachings they hold for Muslims about their conduct. There

15
is scope in this answer for candidates to refer to Hadiths from both the themes; individual conduct
and life in the community. Marks should be given where there are clear references to relevant
Hadiths and where some attempt has been made to understand and express the teachings of Hadiths
about the conduct of the individual in the community. Good answers will quote and describe
Hadiths and say how the Prophet’s teachings give Muslims the knowledge of how to deal with
others with care and humanity, how they tell a Muslim about the right way of dealing with widows,
orphans and the vulnerable in life, the importance of earning an honest living through the work of
one’s own hands etc. Answers that show clear knowledge of the teachings of the Prophet are the
ones that will get to the top levels.
(b) How does following the example of the Prophet in one’s behaviour towards others affect
the community? [4]
A variety of answers could be given in answer to this part, from there being brotherhood in the
community; to the protection of the rights of the vulnerable; to no one being left in poverty and
need etc. All valid answers should be credited. Some candidates may well give an example of how
by following the Prophet’s example a positive change was brought in society in the present
times.(June 2013 paper 2)
(a)Write an account of the parts that make up a Hadith, and describe the checks made by
the collectors of the Hadiths to ensure the accuracy of their collections. [10]
Hadiths consist of two main parts, the chain of narrators (isnad) and the text (matn). Candidates
need to give a detailed account of them. Candidates need to also describe in some detail how the
compilers of Hadiths compared matn of the Hadith with reason, the Qur’an and other authentic
Hadiths to ensure that it agreed with the main Islamic principles. The fact that isnads were closely
checked as well as the credentials of the narrator when selecting a Hadith for the authentic
collections could also be mentioned in the answer. How the compliers went about collecting and
authenticating the Hadiths could also be given in the answer.
(b) Why was it important to check the accuracy of Hadiths? [4]
The Prophet was sent as a guide and is a role model for all Muslims to follow in order to lead a
good Muslim life. Candidates could say that Muslims need to know what the Prophet said as his
words also elaborate the teachings of the Qur’an and help not only in daily life but in formulating
laws etc. If authentic Hadiths were mixed up with the weak or fabricated Hadiths than the Muslims
would be led astray. It was therefore important to verify the authenticity of the Hadiths so that
Muslims could live their lives in line with the correct teachings of the Prophet.(June, 2015)
Give an account of how the Prophet’s Hadiths have been a source of guidance to Muslims in
putting their faith into practice. [10]
In answer to this question the candidates can say that the Hadiths are the teachings of the Prophet
which teach Muslims the path prescribed by God. They can go on to say that they give Muslims a
better understanding of the Qur’an by elaborating on it and explaining its teachings. Here the more
developed answers could well give examples to show how Hadiths expand upon Qur’anic
teachings. Answers could include points like that when the Qur’an is silent the Hadith is considered
as the authority on the subject as the Qur’an and Hadith always agree with one another; that the
authoritative Hadiths contain a tafsir of the Qur’an which are guides to key verses in the Qur’an.
Examples of law derived from Hadiths can also be given to expand on the answer showing the
various ways in which the Prophet’s Hadiths are a source of guidance to all Muslims. These could
include laws on inheritance, on payment of zakat, punishment for a thief etc.
(b) Why do the Prophet’s Hadiths link belief and action so closely? [4]

16
An evaluative response is needed for this part of the answer in which candidates need to give their
view on how the Prophet’s Hadiths link belief and action. They could say that belief is sincere
only when put into action, all valid responses should be credited.(June, 2015)
(a) Describe how the Prophet’s Hadiths can be used together with the Qur’an to help
Muslims understand and practise their faith. [10]
Answers could begin by saying how Hadiths are the words of the Prophet (pbuh) which teach
Muslims the righteous path and teach them to lead lives that will earn them the pleasure of God.
Answers could also say that as Hadiths explain and expand upon the teachings of the Qur’an they
are therefore a vital source of information and guidance on how to deal with the various situations
that may arise in a Muslim’s life. Here they could give examples of Hadiths being a source of
guidance to Muslims, e.g. they could cite the Hadith related to inheritance i.e. ‘A Muslim may not
inherit from a non-Muslim, nor a non-Muslim inherit from a Muslim’. Even when fulfilling the
pillars of Islam, Muslims need the Hadiths of the Prophet (pbuh) to guide them e.g. the Qur’an
says to establish prayer but nowhere in the Qur’an does it say what the method of offering prayers
is. Muslims learn it from the Prophet’s Hadiths, ‘Pray as you see me praying’. Well-developed
answers could also refer to the fact that whenever the Qur’an is silent on a matter the Prophet’s
Hadiths are referred to for guidance as the Qur’an and the Hadiths always agree with one another,
and that authoritative collections of Hadiths contain tafsir which are invaluable guides to key
verses in the Qur’an and help Muslims understand the words of their creator better, and thus
enables them to live their lives in accordance with the tenets of Islam.
(b) How could your community be improved by applying the Prophet’s Hadiths more fully?
[4]
The Prophet’s Hadiths carry the teachings of how to live righteously, how to engage with fellow
human beings and his Hadiths also teach care and concern for all life and the world at large. By
putting these teachings into action the community prospers. The vulnerable are looked after, the
environment is protected, crime disappears; the list is endless. An evaluative response is being
looked for in which candidates could identify the problems in their own community and of how
their community could improve if the Prophet’s teachings were put into practice, or they could say
how their communities have improved with the application of the Prophet’s teachings.(Nov, 2015)

(a) Outline the roles of the following in formulating Islamic law: (i) The Prophet’s Hadiths
(ii) Consensus (ijma’). [10]
The Hadiths of the Prophet are the most important source of Islamic law after the Qur’an and give
a fuller teaching of what is said briefly in the Qur’an. In some instances the Qur’an is silent and
the Hadiths are solely responsible for formulating legislation. Examples can be given by the
candidates to develop the points e.g. the laws of inheritance being determined in the light of the
Prophet’s Hadiths or the punishment for adultery or robbery could be given in the light of the
Prophetic Hadiths. Candidates could also develop the answer by giving examples of how
immediate successors used their knowledge of Hadiths to help them when deciding legal matters.
In this answer candidates need to also say how ijma’ plays a role in the formulating of laws. How
the Prophet used ijma’ during his time, how the successors applied ijma’ after the death of the
Prophet could be cited here with a few examples of law being derived from this source could be
given in the answer.
(b) Some Muslim scholars have questioned the use of analogy (qiyas) in Islamic law. Why do
you think they have done so? [4]

17
Candidates should not just describe what qiyas is but focus their answer on why some Muslim
scholars have questioned the use of qiyas. They could possibly say that identifying the ‘illa (cause)
as the link between asl (root/fundamental teaching) and far’ (branch/new matter in question) can
depend on the insight and ingenuity of the individual expert, as he identifies the link, other experts
may disagree with him and there may be major divergences of opinion, especially if some see one
link ‘illa, between the asl and the far’, and some see another and say that this is a major reason
why Muslim scholars question the use of qiyas. Candidates could give an example to explain this
point though it is not necessary to get to the top level. Shi’i Muslims have expressed more unease
with the use of qiyas than many Sunnis, because qiyas can be subjective and in its place accept the
use of aql/reason which is the judgment of the legal expert on the basis of the Qur’an, sunna, and
consensus. Shi’is have always agreed that the duty of the expert is to keep to the way set by the
Imams in making decisions. It is possible to reach the top mark by giving either the Sunni or the
Shi’i view. It is the clarity in the answer which will gain the higher levels.
(Nov, 2015)
(a) What is the role of Hadiths as a source of guidance in the lives of Muslims? [10]
In answer to this question, candidates could state a whole range of reasons as to why hadiths play
a very important role in the lives of Muslims and are a source of guidance to them in all aspects of
life. What the Prophet (pbuh) said, did and what he approved of is second in importance to the
Qur’an; God has Himself told Muslims in the Qur’an ‘Obey Allah and obey the Prophet’ [64:12];
Prophet (pbuh) said, ‘I leave with you two things. If you hold fast to them both you will never be
misguided: the Book of Allah and my sunna.’ Hadiths are important to explain the teachings of
the Qur’an; details of hajj, zakat, fasting are all given to Muslims from the hadith and sunna of the
Prophet (pbuh); the Prophet (pbuh) laid down principles (shariah) regarding every aspect of life:
buying, selling, contracts, inheritance which are all part of his sunna; in the Farewell Address he
clearly stated: ‘He who is present here shall carry this message to the one who is absent.’ Muslims
turn to his actions to emulate him in the hope that their actions will please the Almighty and be
acceptable to him.
(b) How are Muslims obeying God when they obey the Prophet? [4]
In this part of the answer, an evaluative response needs to be given and candidates can write a
response to it in many different ways. One way of answering this question could be that by
following the Prophet’s (pbuh) example, for instance in how to perform salat, Muslims are not
only following his instruction but also fulfilling their obligation to God by completing the second
Pillar of Islam. So in this way they are obeying both the Prophet (pbuh) and God. All valid answers
need to be credited.(June, 2016)
(a) Write a detailed account of the parts of a Hadith and say how these parts help in
determining the different categories of Hadiths, namely: sahih; hasan; da’if and mawdu’.
[10]
Candidates could launch into the answer by stating that a hadith consists of two parts: the Sanad
(isnad/chain of narrators) and Matn (text). They can then go on to explain what they are. Isnad, it
could be said, means support as it is the authority for establishing the genuineness of a hadith. The
transmitters of hadiths had to have met each other with the line ending with the Prophet
(pbuh).They had to have a flawless character and sharp memory, etc., whereas for validating the
matn, the compilers had to make sure that the text was not against the Qur’an or other authentic
hadith and did not give high rewards for small deeds or vice versa, etc. The principles used for
establishing the genuineness of isnad and matn, which helped to categorically determine the

18
category of a hadith, e.g. sahih, hasan, da’if or mawdu’, have to be clearly given in the answer.
Detail and development of points made in the answer will help achieve the higher levels.
(b) Why do you think the Prophet practised and encouraged the use of ijma’? [4]
Here, candidates need to give a personal view of why they think the Prophet (pbuh) practised and
encouraged the use of ijma’. They could well say that the use of ijma’ in legal thinking is based
on a number of verses in the Qur’an which indicate that the community has been given authority
because it is upright and follows the guidance of God and the example of the Prophet (pbuh). They
could also say that ijma’ was encouraged as it was safeguarded by the agreement of leading
Muslims/experts who could say whether or not a principle was in harmony with the Qur’an and
sunna. All valid answers should be credited.(June, 2016)
(a) Describe the relationship of Hadiths with the Qur’an, giving examples of how Hadiths
are used in understanding God’s words. [10]
The Prophet’s (pbuh) hadiths play a very important role in Islam and are second only to the Qur’an
in formulating laws. God has given Muslims many injunctions in the Qur’an but it is the hadiths
of the Prophet (pbuh) that explain them. Explaining the divine book was one of the functions of
the Messenger of God (pbuh). ‘We have merely revealed this book to you so that you may explain
to them where they are differing over (and so it stands out) as a guidance and mercy for a people
who believe.’ (AlQur’an, 16:64) The above and other verses clearly establish the fact that the
teachings of the Qur’an cannot be put into practice without seeking guidance from the Prophet’s
(pbuh) hadiths. Some examples to show how the two are used together could be given by
candidates e.g. they can say that hadiths explain Qur’anic verses e.g. God says in the Qur’an: ‘So
be obedient to your Lord, O Mary. Prostrate (to Him) and bow down alongside those who bow
down.’ (Al-Qur’an 3:43) The Prophet’s (pbuh) hadiths expand on how to put the injunction from
God into action, ‘Pray as you see me praying’. Hadiths also restrict the meaning of a verse e.g. in
the case of theft the command is to cut off their hands. How much of the hand is to be cut off?
Which hand is to be cut off? The Prophet (pbuh) educated the companions on both issues by stating
that in the case of theft the right hand up to the wrist is to be cut off. Explanation of technical issues
like those concerning fasting in the month of Ramadan, for which the Qur’an says: ‘And eat and
drink until the white thread becomes distinct to you from the black thread of dawn.’ The Prophet
(pbuh) interpreted the verse by saying that the white thread refers to day and the black thread refers
to the night. These and other examples related to zakat etc. can be given in responses.
(b) ‘By using the principle of analogy (qiyas) the basic laws of Islam can be applied at any
time and in any case.’ Do you agree? [4]
Candidates can either agree or disagree with this statement. Those who agree can say that new
rulings can be formed for any new circumstance, based on their basic similarity with the basic laws
of the Qur’an and sunna. In this way the divine laws revealed in the Qur’an and sunna remain
unchanged without becoming outdated. The fundamental laws were made by God who created
man and knows what’s best for him at all times. For changing aspects of human life, the Qur’an
and sunna provide basic principles which may be applied by analogy whenever the need arises e.g.
the issue of drugs could be cited, cocaine was not present in the Prophet’s (pbuh) time so is its use
allowed? The Prophet (pbuh) had said, ‘Every intoxicant is khamr, and every khamr is haram’ so
every intoxicant is unlawful is a conclusion that could be derived at by the use of analogy. Some
answers may put forward an opposing argument stating that some schools of thought may disagree
with the given statement as qiyas depends very much on the ability of a legal expert to find
comparisons between two principles, and because it is practised by individuals it causes unease to

19
some Muslims as it does not have the same broad support, as the other three sources. Whatever
the view of the candidate it needs to be backed with evaluation to get the higher level.(Nov, 2016)
(a) Giving references from the set Hadiths you have studied, outline the Prophet’s
teachings about care in the community. [10]
From the set hadiths in the syllabus there are many that focus on the care that a Muslim must show
in the community towards others and especially the vulnerable people in the community, like
widows and orphans etc. Candidates need to refer to relevant hadiths e.g. hadiths 2, 3, 5, 6, 11, 15
etc. that they have studied from the syllabus and reflect on the general principles deduced from
them about relationship with others and communal life.
(b) How can the teachings of the Prophet concerning care in the community be applied
today? [4]
Here as in other Part (b) answers an evaluative response is needed in which the candidate needs
to highlight how the community can put into practice the Prophet’s (pbuh) teaching about care in
the community in their everyday lives. Enquiring about the health of an ill relative or neighbour,
helping to educate and care for an orphan child in the community are just some simple examples
that could be cited. It could be said that on a wider scale the Muslims in a community should rally
together when there is a natural disaster in the country and help collect funds and supplies that
could be sent to the affected areas or offer their services as voluntary workers to ease a crisis. All
valid responses need to be credited.(Nov, 2016)
(a) Write a descriptive account of the terms isnad and matn of a Hadith and the role they
play in establishing the genuineness of a Hadith.(10)
Candidates could begin their answer by saying that isnad and matn are the two parts of a Hadith
that constitute its structure. The list of narrators of the sayings and actions of the Prophet (pbuh)
is called the sanad and could be explained by the following Hadith: Muhammad ibn Al-Muthanna
reported from Abdul Wahhab, from Ayyub, from Abu Qilaabah, from Malik that the Prophet
(pbuh) said ‘Pray as you see me praying.’ (Agreed). In this Hadith as in other Hadiths the list of
narrators constitutes the sanad. The shorter the sanad the higher the chances of it being accurate.
Also, to establish the genuineness of a Hadith the sanad needs to be unbroken leading back to the
Prophet (pbuh).To establish the genuineness of the first part of the Hadith it was essential to check
the character of the narrator, their memory, the age at which they narrated the Hadith, showing an
understanding of whether they were at an age to understand what they were reporting. The text of
the Hadith is called the matn and from the above example would be ‘Pray as you see me praying.’
Again the text plays an important role in establishing the authenticity of a Hadith. It is for this
reason that the compilers of Hadith made sure that the language of the Hadith was in pure Arabic,
that it did not contain words that the Prophet (pbuh) would not use, that the text of a Hadith never
contradicted the Qur’an or other established Hadiths, gave high rewards for small deeds or
favoured a single person or tribe, or went against common sense and historical facts. Some
candidates may well develop their answer further by giving examples of how compilers went about
collecting Hadiths and in the process checking the isnad and matn of Hadiths they came across to
establish the authenticity of their collections.

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(b) How does the Muslim community benefit by having genuine compilations of Hadiths? (4)
Evaluative response needed here. The candidate needs to give his/her view of how the Muslim
community benefits by having genuine compilations of Hadiths at hand to refer to. They could say
that by having these compilations we can easily devise sharia law, or that it creates unity in the
umma because every Muslim is following in the Prophet’s (pbuh) tradition. Some candidates may
say that the Qur’an is sufficient for guiding the umma, whilst others could mention the teachings
of the Imams in this part of the answer. All valid responses need to be credited higher levels going
to ones that are well substantiated.(Jun, 2017)
(a) ‘My community will never agree upon an error’. The Prophet’s Hadith encourages the
use of consensus of opinion (ijma’). Outline: • what consensus of opinion (ijma’) is, and how
many kinds of ijma’ there are; • who is qualified to practise it; • give examples of how the
Prophet and the Rightly Guided Caliphs practised ijma’.(10)
Here candidates can say that the basis of ijma’ can be found not only in the ahadith but also in the
Qur’an: ‘You are the best of the people evolved for the mankind enjoining what is right and
forbidding what is evil’ (Al Imran 3:110). The word ijma’ itself means collecting or gathering or
unanimity and is a secondary source of Islamic law. It is referred to when there is no clear teaching
in the Qur’an or sunna but is always in harmony with the primary sources of Islamic law. There
are two broad kinds of ijma’, the first is the general agreement of all Muslims in matters of belief
and the second one is related to legal matters and can be defined as an agreement among a group
of Muslims about an issue on which the Qur’an and sunna have not given a final word. There is a
difference of opinion amongst legal experts about who makes up this second group of Muslims.
According to some it is agreement amongst the residents of Madina, others think it is the Prophet’s
(pbuh) Companions whose ijma’ is valid as they were the most knowledgeable after the Prophet
(pbuh) in matters of Islamic law. Yet others believe it should be the Rightly Guided Caliphs.
According to Shi’a Muslims ijma’ of jurists of the same period as the Prophet (pbuh) or the Shi’a
Imams is binding, another opinion is that ijma’ should be done by jurists who are experts on legal
matters whilst yet another view is that the agreement of the Muslim community at large constitutes
ijma’. The Prophet practised ijma’ during his lifetime and here the candidates can give the
examples of how he exercised ijma’ during the battles of Uhud and Trench. The compilation of
the Qur’an during Abu Bakr’s caliphate, the reestablishment of tarawih prayers in the caliphate of
‘Umar and the adhan of Jumm’ah during the time of ‘Uthman can all be cited as examples of ijma’
practised by the Rightly Guided Caliphs.
(b) Why are some Muslims not in favour of the use of analogy (qiyas) in solving present day
issues?(4) Candidates could say that some Muslims may feel reluctant with the use of qiyas in
solving present day issues because an element of personal judgment comes into it which they feel
may not be reliable. Answers could say that it depends very much on the ability of a legal expert
to find comparisons between two principles and because it is practised by individuals it makes
some Muslims uneasy. Some others e.g. Shi’a Muslims may feel that it relies on the opinion of
one individual which can be subjective and hence be reluctant to use it.(Jun, 2017)

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(a) Write an account of how the Hadiths of the Prophet stress upon the unity of the Islamic
community. Use at least four set Hadiths from the syllabus to develop your answer.(10)
In this answer candidates need to bring out the fact that those who accept the guidance of the
Prophet (pbuh) and accept Islam as their religion form a separate community of Islamic fraternity
commonly known as the umma. The Prophet (pbuh) went to great lengths to stress to the members
and different groups within the umma, the need to behave kindly towards each other and help one
another and to fulfil the obligations upon them which was brought on them by their common faith.
This emphasis of the Prophet (pbuh) was especially important as the umma constituted of members
from different countries, races, tribes and social ranks, each with its own ethnic, linguistic and
temperamental features. The Prophet (pbuh) demonstrated this unity when he arrived in Madina
by forming brotherhood between the muhajireen and the ansars. He stressed that it was incumbent
for a Muslim to protect the honour and dignity of another Muslim and also to protect and guard
another Muslim from any evil or danger that he himself may be unaware of. Muslims should wish
for their fellow Muslims what they wish for themselves. Candidates could give one of the Hadiths
from the syllabus here, ‘None of you believe until he wants for his brother what he wants for
himself’. Muslims are also told that the bonds of unity should not be broken between them. It is
the duty of a Muslim to make peace with his fellow believer. Every Muslim is also told to not only
do what is right, but to spread good and virtue according to the moral standards of Islam and
discourage evil. Some candidates could develop this point and say that though unity should be
maintained, terrorism should never be supported as it is against the teachings of both the Qur’an
and the Prophet (pbuh). Candidates as asked in the question should refer to any four Hadiths from
the syllabus. The ones that are clearly most relevant to this question are Hadiths
2,3,10,11,14,15,16.
(b) Why do you think Islam gives so much importance to maintaining unity within the
Islamic community?(4)
Here we are looking to credit all evaluative responses, the higher the degree of evaluation, the
better the mark will be. Candidates could say that the concepts of equality and unity are the essence
of Islamic values and Muslims are encouraged to maintain unity within the Islamic community to
strengthen it. The community being united in practising faith and following its teachings will
increasingly lead to social justice and harmony. By practising unity the vulnerable are cared for
and nobody gets left behind and on account of this society as a whole prospers. All valid points to
be credited.(Nov, 2017)
(a) Write about the relationship between the Qur’an and the Hadiths of the Prophet and say
what the difference is between Hadith Qudsi and Hadith Nabawi. (10)
It could be said that the relationship between the Qur’an and the ahadith of the Prophet (pbuh) is
a very close one. Ahadith either explain a verse of the Qur’an or add something to its
commandment. It could also be said that ahadith lay down new rulings about matters on which the
Qur’an is silent. Hence the position of ahadith in the first instance is secondary to the Qur’an as it
is based on the Qur’an itself whereas in the second instance it stands on its own and forms the
basis of legislation. In addition, when writing about the relationship between the Qur’an and

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ahadith it could be said that as the Qur’an is the word of God. It contains the principles of religion
and focuses on major issues and often deals with subjects in brief terms. The ahadith and sunna of
the Prophet (pbuh) contain the detailed explanations of what the Qur’an has said briefly. The
Qur’an it could be added gives Muslims a primary rule of life, and there are many matters where
guidance for practical living is needed and this is provided once again by the ahadith of the Prophet
(pbuh). Examples of how the ahadith explain the command about the payment of zakat or offering
salat amongst others can be given to develop the answer. The Qur’an also commands Muslims to
be good to their neighbours and a number of ahadith stress this duty and this applies to many other
situations and other examples could be given by the candidate to show the vital relationship
between the Qur’an and the ahadith. When the first Islamic state was founded in Madina by the
Prophet (pbuh) he was not just the spiritual leader but also the supreme judge of the community.
The underlying principle applied to all cases referred to the Prophet (pbuh) for judgement had its
basis in the Qur’an, but if the Qur’an was silent on a matter then the Prophet (pbuh) would be the
final authority for reaching a decision. The Qur’an also states that the Prophet’s (pbuh) teachings
should be obeyed. Where the Qur’an instructs Muslims to obey God it also instructs them to obey
the Prophet (pbuh) ‘he who obeys the Messenger obeys Allah’ (4:80). Candidates also need to
distinguish between Hadith Qudsi and Hadith Nabawi. They could say that the former contains the
words of the Prophet (pbuh) himself. Hadiths that contain words from God which were said by the
Prophet are called Hadith Qudsi e.g. ‘Fasting is for me and I shall compensate it’. Such Hadiths
do not form part of the Qur’an, though they are recognised as being the words of God Himself
which were voiced by the Prophet (pbuh). Hadith Qudsi are also called divine Hadiths.
(b) Why do you think it was important for the Prophet to give permission to his companions
to write down his Hadiths?(4)
Candidates could say that the Prophet (pbuh) gave permission to his companions to write down
his traditions so that they could be recorded for future generations of Muslims to read and
understand and thus gain a better understanding of their faith. It could also be said that he wanted
his message to be passed on to those who had not heard him speak, yet another opinion could be
that he was setting precedents in his rulings and conduct with other states etc. and he wanted
Muslims to follow in his footsteps and do the right thing. All valid responses must be credited and
should be backed by sound evaluation.(Nov,2017)
(a) Outline the relationship between the Hadith and the Qur’an as sources of Islamic law.
Give examples to support your answer.(10)
The use of Hadith is indispensable in the practice of Islam. The Qur’an itself in its various verses
stresses the need to follow the guidance of the Prophet (pbuh). ‘So take what the messenger gives
you, and refrain from what he prohibits you’ (Al Hashr, 59:7). The Hadith and Sunna of the Prophet
(pbuh) not only provide a framework to Muslims on which to build institutions of faith, but also
serve as a valid source to legislate in matters where the Qur’an is silent, or where a verse needs
explaining or when it comes to restricting the meaning of a verse. As an example we can take Sura
5:38 from the Qur’an which says, ‘As for the thief both male and female cut off their hands «’
How much of the hand needs to be cut off? Which hand, the left or the right is to be cut off? The
Prophet (pbuh) explained the verse on theft saying the right hand up to the wrist is to be cut off.

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Likewise laws of inheritance are also determined by the Prophet’s Hadith which says, ‘A Muslim
may not inherit from a non-Muslim and a non-Muslim may not inherit from a Muslim’. Payment
of zakat is also calculated from the guidance given in the Hadith of the Prophet (pbuh). These and
other examples can be given in support of the answer. Candidates could also say in their answer
that Hadiths never contradict the Qur’an and that, after the Qur’an, they are the primary source of
law. (b) Why have Muslims, right from the earliest years of Islam, attached so much
importance to the Prophet’s Hadiths?(4)
The Prophet (pbuh) not only conveyed the message of God to humanity but was the best interpreter
of the guidance given by God to humanity. Candidates could say that people from very early on
realised that the path to salvation was in following his guidance. We are looking for the candidates’
personal views on the importance of Hadiths and all relevant answers should be marked according
to the level of understanding and evaluation offered.(Jun, 2018)
(a) Why did it become important to compile the prophetic Hadiths after the time of the
Rightly Guided Caliphs? (10)
Candidates in their response could begin by saying why it was important to compile the Hadiths
of the Prophet (pbuh) and why this need became all the more urgent after the end of the caliphates
of the Rightly Guided Caliphs in 661. The answers could say that the Islamic governments that
followed the Khulafa e Rashidun were more political and divisive. Other compelling reasons could
be given such as: • The four Rightly Guided Caliphs were close Companions of the Prophet (pbuh).
They followed his Sunna closely and after the end of their caliphate it became important to compile
the Prophetic Hadiths so that future generations could use the Prophet’s example to clarify and
resolve questions and disputes. • Some people fabricated Hadiths. Overzealous teachers, perhaps
with the best of intentions, made up Hadiths to advance the teachings of Islam. Yet some heretics
attributed Hadiths to the Prophet (pbuh) that were false. • The increasing number of people
accepting Islam needed guidance on the Islamic way of life and wanted to follow the pattern of
conduct set by the Prophet (pbuh). • The close Companions of the Prophet (pbuh) were also passing
away due to age or wars, and a need was felt to preserve the Hadiths of the Prophet (pbuh) even
more with their demise. • Islamic jurisprudence was developing rapidly and needed a compiled
collection of authentic Hadiths as source material. • In order to eliminate genuine errors in Hadiths
on account of verbal narrations, faulty memories, forgetfulness, etc., Hadiths needed to be
compiled. For all these reasons, it was felt that it was crucial to preserve and compile the Hadiths
of the Prophet (pbuh) for all generations to follow. Candidates can refer to other reasons apart from
the ones given above and, if valid, marks should be credited. Some well-developed answers could
go on to say that the command to follow the Prophet (pbuh) is given in the Qur’an and it was with
the help of the Hadith movement that the Prophet’s Hadiths were preserved and spread for all time.
(b) In your opinion, can Islam be practised without the Hadiths? (4)
Candidates could say either: that Islam could or could not be practised without Hadiths. Whichever
their viewpoint, they need to support their choice with reasons. Answers could say that the most
fundamental belief in Islam is tawhid which one can know from the Qur’an. Others could say that,
to practise the Pillars of Islam, guidance is needed from the Hadiths. They could say that the

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instruction for prayer is given in the Qur’an but its performance is taught by the Prophet (pbuh)
and without his Hadiths, Muslims would not be able to offer their five daily prayers as they are
supposed to do. It is the strength of the evaluation which is to be taken into account and marked
accordingly.(Jun, 2018)
(a) What measures were taken in early Islamic times to check the reliability of Hadiths? (10)
Compilers made a number of checks on the reliability of the narrators and the authenticity of the
Hadiths they related. They looked at the isnad and matn of the Hadiths. Candidates could define
isnad and matn and go on to write about what the checks included. Some of these checks were: •
The narrator needed to be a man of firm faith; • Must be truthful and honest; • Should be at an age
where he understood the significance of what he heard and realised that a slight change in words
could change the meaning of the Hadith; • He should report the Hadith exactly as he heard it; •
Have a good memory; • The Hadith should not be contrary to the Qur’an; • Should not be against
common sense or contrary to other accepted Hadiths; • Should not praise a particular individual or
tribe etc. Candidates can list other checks that they may have studied about as well in their answer.
(b) Why was it important for the Muslim community to have authentic Hadiths? (4)
As always an evaluative response is needed for this Part (b) answer. Candidates need to give
reasons for why they think it was important to conduct checks and some may even go on to write
about what problems the Muslim community may have faced if these checks were not made.(Nov,
2018)
(a) Hadiths are broadly classified as sound (sahih), good (hasan) and weak (da’if). Write a
detailed account of these three categories of Hadiths.(10)
Candidates in this answer need to write about how Hadiths are classified into the three broad
categories of sahih, hasan and da’if according to the reliability of the isnad and matn. They could
define the terms given and go on to say what features categorise them under the different headings.
Candidates should give the grounds for classifying Hadiths as sahih, hasan, da’if. For example for
the sahih Hadith it could be said that their accuracy is beyond question, each narrator in the chain
was a pious Muslim and that the chain was a continuous one and also that the narrator had a good
memory making the matn reliable etc. For hasan Hadith it could be said that they are Hadiths
whose text is absolutely true but the isnad may not pass the strict test established by the Hadith
compilers e.g. a name in the chain may be missing but there is no reason to believe that the Hadith
is not a good one. Whereas the da’if Hadith is a term used for Hadiths whose truthfulness in both
isnad and matn is not fully established, i.e. its authenticity is not fully established and they are
deemed weak. A Hadith could be weak for many reasons and these reasons could be elaborated
upon in the answer by the candidates.
(b) What in your opinion is the importance of classifying Hadiths? (4)
The Qur’an gives instructions to Muslims about how to live and practice their faith, it does not
give details showing how to implement the teachings given. This implementation of Qur’anic
instructions is found in the Hadiths of the Prophet . If the Hadiths were not classified there would
be a danger of Muslims not knowing the correct way of putting into practice their faith. It could

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be said that in legal matters it is vital to only use only the most accurate Hadiths but when e.g. one
is looking for moral teachings, a Hadith whose isnad is not strong by having a gap or say the
narrator having a weak memory, a weak Hadith could be used and therefore the classification of
Hadiths is important. Muslims by following the guidance given in the classified Hadiths can follow
the perfect example of the Prophet Muhammad.The above is a guidance to what can be expected
in a response. All valid responses to be credited on their own merit.(Nov, 2018)
(a) Give a detailed account of the checks made on the text and narrators of Hadiths. (10)
Compilers of Hadiths made a number of checks to confirm the reliability of the narrator and the
authenticity of the Hadith they related. Some of the checks they made are listed below and could
well be given by candidates in their answer. If other valid checks are given which are not listed in
the MS they should be credited as well. • The narrator must be a person Muslim of faith. • The
chain of narrators must be complete and continuous. • The narrator must be known for his
truthfulness and honesty. • He should be at an age where he understands the significance of what
he hears and realises that the slightest change may change the meaning of the Hadith. • He should
report exactly as he heard the Hadith. • The text should not be contrary to what the Qur’an has to
say. • It should not be against common sense or other verified Hadiths. • It should not praise an
individual, tribe or place etc. Development of the points given above and other valid points which
are made will add substance to the answer.
(b) In your opinion what are the main advantages of carrying out checks to confirm the
reliability of the Hadiths?(4)
Here candidates need to give an evaluative response in which they need to express their views as
to what the advantages of making checks to confirm the authenticity of Hadiths are. They could
say that: • Sahih Hadiths provide an accurate model for Muslims to follow. • Prevent weak and
false Hadiths to be accepted. • Keep the faith and the practise of Islam pure. • Create unity in the
ummah. • Help in the classification of Hadiths and making Islamic law. All valid responses to be
credited.(Jun, 2019)
(a) Write an account of the compilation of Hadiths during the period of the Successors of the
Successors (tabi’ altabi’in).(10)
This period is considered as the Golden Age of Hadith compilation and many hundreds of
thousands of Hadiths were compiled by the Successors of the Successors. During this period,
Hadith scholars established rules of Matn and Sanad to sift through the Hadiths to categorise them
and include them in their collections. A large number of jurists combined the two categories of
musnad and musannaf in the form of sunan / sahih books. A sunan was organised topic-wise and
thus could be easily used as legal reference, and it focussed on Ahadith-e-Nabavi with full isnads.
Foremost amongst the jurists at this time were Bukhari and Muslim. They broke away from the
tradition of using weak Hadiths in law and their collections were devoted only to Hadiths whose
isnads met with the requirements of authenticity. The collections of Bukhari and Muslim became
the most famous books of Hadith collection called the Sahihayn (literally meaning the two Sahihs).
Bukhari devoted sixteen years of his life to sifting the Hadiths he included in his Sahih from a pool
of 600 000 narrations. The finished work was a massive expression of Bukhari’s vision of Islamic

26
law and belief. Backed with Hadiths, the author felt the most rigorous standards of authenticity
were met. Muslim’s Sahih contains fewer chapters and lacks Bukhari’s legal commentary. Muslim
kept all narrations of a certain Hadith in the same section but without the commentary reports from
Companions and later figures. Their work had a great influence on their students and
contemporaries. Candidates can go on to give the names and collections of the other muhaddithun
of this time to develop their answer. Four books in particular attained great renown and together
with the Sahihay have come to be known as the Sahih Sitta. The names of these four books with
some detail about them and a brief account of the Shi’a collections that are comparable to the Sahih
Sitta could be given by candidates to develop their answer. Clarity of the points in the answer and
their development will help the candidates get to the higher levels.
(b) Why do you think the chain of narrators (isnad) of a Hadith is given so much importance
in establishing its genuineness?(4)
An evaluative response is needed in order to answer this question effectively. Candidates could
say that isnads helped to document that a Hadith had truly come from the Prophet (pbuh). Since
they helped establish religious practice and Islamic law as well as day to day conduct of an
individual, it was important that only the genuine ones were documented for use etc. All valid
responses need to be credited on their own merit.(Jun, 2019)
(a) From the set Hadiths you have studied outline the Prophet’s teachings on the individual
conduct of Muslims.(10)
Many of the Prophet’s Hadiths outline the teachings on the individual conduct of Muslims.
Candidates need to refer specifically to the set Hadiths given in the syllabus and say what the
teachings given in them are for individual Muslims. Some of the Hadiths that candidates can refer
to are Hadiths 1,4,6, 7,8,9,13 etc. which refer to the obligations of a Muslim concerning the
observance of the Pillars of Islam, of how to deal with evil when confronted with it, of striving in
the way of God, the dignity of labour and the importance of work etc. Good answers will quote
and describe the Hadiths and say how the Prophet’s teachings give Muslims a code of conduct to
live by which helps them to live righteously and earn great rewards in this world and the akhira. It
could also be said that when individual Muslims live according to the teachings of the Prophet’s
Hadiths their good conduct has a positive effect on society as a whole.
(b) How do Muslims benefit in their community life by following the guidance given in the
Prophet’s Hadiths? (4)
Candidates can say that by following the teachings given in the Hadiths society at large benefits.
When the Prophet’s Hadiths are followed by Muslims evil and wrong doing is eradicated as
everyone tries to live their lives as taught by the Prophet (pbuh) in accordance with God’s teachings
and earn the pleasure of the almighty as well. Brotherhood is established and the weak in society
are cared for etc. All valid responses that offer evaluation in their content should be credited
according to the level of the quality of their response.(Nov, 2019)
(a) Write a detailed account of the Musannaf and Musnad collections of Hadith.(10)

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In answering this question candidates have to give a descriptive account of both the Musannaf and
Musnad collections of Hadith. The period in which they were produced could be written about.
Speaking of the Musannaf collection they could say that it was the first organised work of Hadith
collection and was made topic-wise. That the Musannafs were mainly legal documents that
developed during the first two centuries of Islam. The Muwatta by Imam Malik is an early example
of a Musannaf collection. Well-developed answers could discuss how the Musannaf collection
served an important function in law and Hadith literature. Later scholars referred to Musannaf
collections to know legal opinions of the Companions and Successors and Hadith critics used them
as evidence when establishing the authenticity of a Hadith. The late second/early third century AH
saw a shift towards Musnad collections which were arranged according to isnads. In these
collections it could be said Hadiths were compiled under the name of the narrator. Candidates may
well say that collections were organised by their compilers along isnad lines. Examples of Musnad
collections e.g. Musnad of Imam Hanbal and others could be given. The shortcomings of the
Musnad collection could be given as well. A comprehensive answer is being looked for.
(b) In your opinion, from the two Hadith collections above, which is the more useful to
Muslims? Give reasons for your answer.(4)
Candidates could give the benefits of both and then say which in their opinion they thought was
more beneficial and why. They could also simply select one of the two collections and say why in
their opinion it was the more useful one. Whatever the approach or choice it has to be backed by
reasons.(Nov, 2019)
(a) Write an account of the collection of Hadiths during: • the Prophet’s lifetime, and • the
time of the Companions immediately after the Prophet’s death.(10)
During the Prophet’s time there was no official recording or transcripts of Hadiths of what he said.
Instead the generation of Muslims who lived with the Prophet (pbuh) sought to preserve his words
and deeds either in their memory or through some means of writing. Amongst the documents that
became part of Hadith collections were the official records of the Prophet’s discourses and
statements etc. e.g. The Peace deal for Suraqa bin Naufal; As -Sahifa ‘Ali etc. After the Prophet’s
death the Companions assumed both religious and political leadership in the community. For
example, Ibn Abbas in Makkah, Ibn Masud in Kufa, and Salman Farsi in Isfahan had the
responsibility of teaching the new generations of Muslims and new converts about the religion and
Sunnah of the Prophet (pbuh). Thus, the study of Hadiths began as a practical attempt to gather,
organise and sift through the authoritative statements and behaviour attributed to the Prophet
(pbuh). It was often the junior Companions who became the most prolific collectors and
transmitters of Hadiths. Abu Hurayra narrated 5300 Hadiths, Abdallah ibn Umar was 23 years old
when the Prophet (pbuh) died but is the second largest source of Hadiths, narrating 2600 Hadiths,
Ibn Abbas narrated 1700 Hadiths. Though narrators like Ibn Abbas and Abu Hurayra knew the
Prophet (pbuh) for a short period of time they gathered their vast volumes of Hadith by seeking
them out from the senior Companions. The Prophet’s wives were also a great source of Hadiths.
Ayesha was gifted with a great memory and not only narrated 2,200 Hadiths but was a critic of
badly remembered ones. Companions like Abu Bakr, ‘Umar and ‘Ali did not record large number

28
of Hadiths but rather preserved the teachings in their actions and methods of reasoning rather than
by citing them directly.
(b) In your opinion what were the main reasons for Hadith collections? Give reasons for your
answer.(4) A whole range of reasons can be given in response to this question. For example, it
could be said that the Prophet (pbuh) was the final authority on all secular and spiritual matters
and with his death a template was needed to clarify, adjudicate or resolve questions and disputes
as he would have done. Another reason could be that the Prophet’s Companions, who had first-
hand knowledge of his Sunnah, were themselves dying and hence a need was felt to preserve the
Hadiths for future generations. All valid answers backed by reasoning to be credited.(Jun, 2020)
(a) Outline the relationship between the Qur’an and Hadith when formulating Islamic
law.(10)
The rulings given in the Qur’an serve as a source of Islamic law, which cover all aspects of life.
Some of them are however not in depth and for that reason the Hadith of the Prophet (pbuh) have
to be referred to. For example, details for rules of inheritance, marriage, fasting, prayers etc. can
all be found in the Hadiths. The use of the Sunna and Hadith are indispensable in the practice of
Islam and the Qur’an itself. Many verses stress upon the need to follow the Prophet’s practice. •
‘So take what the Messenger gives you, and refrain from what he prohibits you.’ (al-Hashr, 59:7)
The Prophet (pbuh) was sent to convey the message of God to humanity and to act upon it himself
and explain it to the people. He therefore must be followed as the one who explains the Book, as
the law giver, judge and ruler. The Hadith of the Prophet (pbuh) serve as a valid source of law to
legislate in matters where the Qur’an is silent, or where a verse needs explaining or when it comes
to restricting the meaning of a verse. • In verse 38 of Sura Maidah, it says: ‘As for the thief, male
or female, cut off his hand or her hand; an exemplary punishment from Allah for their crime. Allah
is Mighty, Wise.’ The Prophet (pbuh) explained the verse by saying, ‘the hand should be cut off
for (the theft of) a quarter of a dinar or more’(Bukhari). However, because the cutting off a hand
is a serious matter, it should not be executed for any case of theft. A combination of conditions
must be met before a thief’s hand is cut off. Other examples of the Prophet’s Hadiths could be
given as supplementing the Qur’anic verses. The Hadith help Muslims to fulfil the requirements
of their faith in legal, social, economic and political matters as well as in matters of religion. For
without them the Muslims would be unable to fulfil their primary obligations of fasting, praying,
giving zakat, performing hajj. Here it could be added that the instruction to offer salat is in the
Qur’an but Muslims fulfil this Pillar by following the practice of the Prophet (pbuh) who said ‘Pray
as you see me praying’ and that ‘No salat is complete without al-Fatiha.’ It must be noted that the
above is guidance to what can be expected in answers. All valid examples must be credited.
(b) What is the importance of consensus (ijma) in the Muslim world today? Give reasons for
your answer.(4)
An evaluative response is needed here. Responses should say why ijma is important in the Muslim
world today not give an account of it. Answers could say that it creates unity in the Muslim world,
Muslims can be certain that what they are given permission for, or the ruling made, is in line with

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the Qur’an and Sunna. Examples can be given to develop the answer and make a strong evaluative
response.(Jun, 2020)
(a) Describe the method used to make a judgment by analogy (qiyas) using the Qur’an and
Hadith. Give examples to support your answer.(10)
Analogical reasoning or qiyas is the fourth source of Islamic law-making, the use of which has
been justified by both the Qur’an and the Prophet (pbuh). In response to this question candidates
need to write about the three elements necessary to make a sound analogy, using the Qur’an and
Hadith, which are: • Asl (root): the fundamental teaching • Far’ (branch): the new matter in
question • ‘illa (the link): that connects them. By relating these together, it is possible to arrive at
a new judgment, the hukm. An example that could be given by candidates is: The Qur’an forbids
all sorts of trading after the call to prayer on Friday till the completion of the Friday prayers (asl).
By analogy, all kinds of transactions (far’), e.g. sales, holding meetings, getting married, etc. are
forbidden (hukm) as they distract Muslims from Friday prayers (‘illa). It is important that the asl
must always be from the Qur’an or the Sunna of the Prophet (pbuh) or by ijm’a. An example from
the Hadith that could be given is: The Prophet (pbuh) said: ‘Every intoxicant is khamr (wine) and
every intoxicant is forbidden.’ (Abu Daud) Asl: The Qur’an and Hadith prohibiting khamr Far’:
The use of intoxicants other than khamr also prohibited in Islam ‘Illa: They, like khamr, contain
the properties of being intoxicants Hukm: Therefore, the use of every substance that causes
intoxication is banned in Islam. Examples based on teachings from the Qur’an, Sunna or ijm’a
could be given to support the answer. If candidates give more than one example it could be read
as detail and development in the answer. Some answers may include the conversation between the
Prophet (pbuh) and Mu’adh ibn Jabal in which the Prophet (pbuh) encouraged him to make qiyas
and this can be read as development of the answer.
(b) Why do you think the Prophet (pbuh) encouraged the exercise of personal reasoning
amongst his Companions?(4)
Candidates need to give an evaluative response here saying why the Prophet (pbuh) encouraged
the use of personal reasoning amongst his Companions. It could be said that he was aware that
issues or problems could confront his community where they may not be a clear-cut answer in the
primary sources but he believed if the principles laid out in them were followed a correct decision
could be reached. Some candidates may give the example of his conversation with Mu’adh ibn
Jabal in this part of the answer and it can be given as development of the answer.(Nov, 2020)
(a) Write an account of: • the reasons given by scholars for compiling Hadith collections,
and; • the checks made to confirm their authenticity.)10)
Candidates need to begin the answer by giving an account of the reasons for compiling Hadith
collections. They can be summarised as follows: After the passing away of the Prophet (pbuh) the
Muslim community passed through a series of unrest and wars. Hadiths were forged to manipulate
the authority of the Sunna, so in order to distinguish original Hadith from the fake Hadith
compilations were made. To resolve all matters, secular and spiritual in the light of the teachings
of the Prophet (pbuh) it was essential to have authentic Hadiths. The new generations of Muslims
needed guidance on the true Islamic way of life based on the life of the Prophet (pbuh). The

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Companions of the Prophet (pbuh) were passing away and the Hadiths they remembered had to be
preserved. Overzealous teachers and heretics made up Hadiths to advance religious teachings in
the name of Islam and to undermine Islam respectively. Authentic Hadiths were essential to keep
the teachings of Islam uncorrupted. Also, the Qur’an instructs Muslims to follow the practice of
the Prophet (pbuh) and for that reason Hadiths needed to be compiled so Muslims of all times can
use the knowledge they provided. For the next part of the answer candidates can write about the
checks made to confirm the authenticity of Hadiths by writing an account of the isnad and matn.
It could be said that checks were made to see that the isnad line was complete and that narrators
were subject to severe tests and were graded according to various degrees of reliability depending
on their character, reputation, knowledge, etc. Matn of Hadiths was also scrutinised to see that it
was in line with the teachings of the Qur’an, that it did not contradict an established Hadith or the
Qur’an, etc.
(b) What is the purpose of having false Hadiths in Hadith collections? (4)
Candidates need to give their personal view as to why it was essential to include false (mawdu)
Hadiths in Hadith collections. It could be said that they were included to ensure that the possibility
of them being categorised in the other categories, e.g. sahih, hasan, etc. did not occur. Another
reason could be to let Muslims know that these were false Hadiths so if they came across them
they could disregard them. All valid responses to be credited on their own merit. (Nov, 2020)

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