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IJMB Islamic Studies (IRS) Paper III Questions and Answers
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Number One
(1)
Hypocrisy (Nifaq) in Islam refers to the act of showing outwardly that one believes in Allah and His Messenger while inwardly concealing disbelief or hatred towards Islam. A hypocrite pretends to be a believer publicly for personal gain, fear of persecution, or social acceptance, but in their heart, they reject the truth. This duplicity is severely condemned in Islam as it undermines sincerity and honesty, which are essential to true faith.
=TYPES OF HYPOCRISY=
(i) Hypocrisy of Belief (Nifaq al-I’tiqadi): This is the most serious and dangerous type of hypocrisy. It involves inward disbelief while outwardly claiming Islam. A person of this kind denies fundamental articles of faith in their heart, such as belief in Allah, His Angels, His Prophets, or the Last Day, yet pretends to accept them in public. Nifaq al-I’tiqadi is considered major hypocrisy and places the individual outside the fold of Islam.
(ii) Hypocrisy of Action (Nifaq al-‘Amali): This type of hypocrisy is less severe and relates to the hypocritical behavior displayed by a Muslim. It includes traits like lying when speaking, breaking promises, betraying trusts, being treacherous in disputes, and lacking sincerity in worship. Even though a person may believe in Islam, they exhibit characteristics of a hypocrite in their daily life. Nifaq al-‘Amali does not necessarily expel one from Islam, but it is a serious sin and requires repentance and self-reformation.
=CHARACTERISTICS OF HYPOCRISY OF BELIEF (NIFAQ AL-I’TIQADI)=
(i) Concealing Disbelief:
Those who possess hypocrisy of belief outwardly proclaim their belief in Islam but inwardly reject it entirely. They hide their true feelings and thoughts, masking their disbelief to fit into the Muslim society and benefit from its protections.
(ii) Hatred for Islam and Muslims:
Such hypocrites secretly resent the religion and its followers. They may appear friendly, yet their hearts harbor malice. They take pleasure in the suffering of Muslims and often wish for Islam to fail or be weakened.
(iii) Sowing Seeds of Doubt:
People of this hypocrisy create suspicion and confusion about core Islamic beliefs. They secretly circulate misleading information or twist the teachings of Islam to cause disunity and skepticism among sincere believers.
(iv) Betrayal in Times of Difficulty:
When Muslims face hardships, those with hypocrisy of belief withdraw their support. They often align with the enemies of Islam when they feel Muslims are vulnerable, revealing their lack of true commitment to the faith.
(v) Lack of Fear of Allah in Private:
Such hypocrites do not feel any genuine fear of Allah when they are alone. They may indulge in acts of disbelief and immorality privately, confident that their true state will never be exposed to others, forgetting that Allah is all-seeing and all-knowing.
=CHARACTERISTICS OF HYPOCRISY OF ACTION (NIFAQ AL-‘AMALI)=
(i) Lying When Speaking: Those with hypocrisy of action often lie habitually. Even in trivial matters, they have a tendency to distort the truth to suit their personal interests, making it difficult to trust their words.
(ii) Breaking Promises: A hypocrite in action rarely fulfills agreements. They make commitments casually and disregard them without remorse, showing a lack of integrity and concern for the rights of others.
(iii) Betraying Trust: When entrusted with a responsibility or secret, they abuse or reveal it without hesitation. Whether it is money, secrets, or duties, they do not honor the trust placed in them.
(iv) Acting Treacherously in Conflicts: Such people show their worst character when disagreements occur. They often resort to slander, deceit, and dishonesty to defeat their opponents, showing that they do not possess justice or fairness.
(v) Laziness in Worship: People with hypocrisy of action may show up for prayer or good deeds only when they want to be seen by others. Their practice of religion is superficial, driven by the desire to gain social status rather than to sincerely please Allah.
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Number Two
(2)
(i) The humiliator – ٱلْمُذِلُّ (Al-Mudhill)
(ii) The giver of honor – ٱلْمُعِزُّ (Al-Muʿizz)
(iii) The judge – ٱلْحَكَمُ (Al-Ḥakam)
(iv) The subtly kind – ٱللَّطِيفُ (Al-Laṭīf)
(v) The grateful – ٱلشَّكُورُ (Ash-Shakūr)
(vi) The protector – ٱلْوَلِيُّ (Al-Walī)
(vii) The nourisher – ٱلرَّزَّاقُ (Ar-Razzāq)
(viii) The bringer of judgement – ٱلْفَتَّاحُ (Al-Fattāḥ)
(ix) The watchful – ٱلرَّقِيبُ (Ar-Raqīb)
(x) The all-embracing – ٱلْوَاسِعُ (Al-Wāsiʿ)
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Number Three
(3)
=CONCEPT OF TAUHID=
Tauhid is the most fundamental belief in Islam. It refers to the absolute oneness and uniqueness of Allah in His essence, attributes, and actions. It is the core principle that distinguishes Islam from all other religions, emphasizing that Allah has no partner, rival, or equal. Tauhid requires Muslims to believe that Allah is the only deity worthy of worship, obedience, and devotion. It forms the basis of a Muslim’s faith and practice.
=TYPES OF TAUHID=
(i) Tauhid ar-Rububiyyah (Oneness of Lordship): This is the belief that Allah is the sole Creator, Sustainer, Provider, and Controller of the universe. Nothing can happen without His will, and He alone has full power over life, death, and all affairs.
(ii) Tauhid al-Uluhiyyah (Oneness of Worship): This is the acknowledgment that Allah alone deserves all kinds of worship, supplication, prayer, sacrifice, and devotion. No deity, angel, prophet, or created being shares this right.
(iii) Tauhid al-Asma’ wa-Sifat (Oneness of Names and Attributes): This requires belief in the perfection of Allah’s names and attributes as they are revealed in the Quran and Sunnah. Allah is unique in His qualities and is above all comparison to creation.
=FACTORS THAT COULD LEAD TO NULLIFICATION OF TAUHID=
(i) Shirk (Associating Partners with Allah): Worshiping or attributing divinity to anyone or anything besides Allah, such as idols, people, or natural forces, nullifies Tauhid completely.
(ii) Denying Any of Allah’s Attributes: Rejecting or distorting the attributes of Allah as mentioned in the Quran and authentic hadith invalidates one’s Tauhid.
(iii) Believing that Others Have Power Equal to Allah: Claiming that someone can control the universe, give life, death, or provide sustenance like Allah destroys the concept of Tauhid.
(iv) Mocking Allah or His Religion: Making fun of Allah, His names, His messengers, or the commands of Islam is an act of disbelief and nullifies Tauhid.
(v) Relying on Other than Allah: Excessive reliance on amulets, soothsayers, magic, or superstitious practices, as if they have independent power to help or harm, breaks the essence of Tauhid.
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Number Four
(4)
=CONCEPT OF MAGIC=
Magic (Siḥr in Arabic) is an act or practice through which a person seeks to influence the natural world or supernatural beings with the help of devils or jinn. It usually involves hidden knowledge, occult practices, invocation of spirits, chants, spells, talismans, and supernatural methods that manipulate or harm others. Islam regards magic as real and extremely dangerous because it entails an attempt to bypass Allah’s will and to seek help from forces outside what is lawful and permitted.
=TYPES OF MAGIC=
(i) Illusionary Magic (Siḥr at-Takhyīl): This is a kind of deception where the magician manipulates the observer’s sight or mind to make them see things that are not real. Examples include sleight of hand, hypnosis, and illusions to convince people that something extraordinary happened when it did not.
(ii) Sorcery that Harms (Siḥr al-Ḍarar): This type of magic is intended to cause real harm. Magicians may seek the help of evil jinn to cause illness, mental distress, marital discord, or destruction. It can also include black magic, voodoo, and the casting of curses.
(iii) Fortune-telling and Divination (Kihānah and ʿIrāfah): Some kinds of magic involve claiming to foretell the future or uncover hidden knowledge by contacting spirits or reading stars, palms, or omens. This also falls under magic because it often relies on help from jinn or shayāṭīn.
(iv) Conjuration and Summoning Spirits (Tanzeel or Istinzāl): This involves summoning jinn or supernatural entities to do the magician’s bidding, such as to retrieve lost items, harm someone, or reveal secrets.
(v) Using Talismans and Amulets (Tama’im and Ta’wīdh): This type includes writing nonsensical letters, names of devils, or mysterious codes on papers and stones, intending to protect or harm someone. It may also involve knot-tying, blowing, and making objects into charms believed to possess power independent of Allah.
=ISLAMIC RULINGS ON MAGIC=
(i) Magic is Forbidden (Harām): In Islam, magic is explicitly forbidden. Allah says in the Quran: “…but the devils disbelieved, teaching people magic…” (Al-Baqarah 2:102), clearly stating that practicing magic is an act of disbelief. Similarly, Prophet Muhammad warned against magic, classifying it among the seven major destructive sins.
(ii) Major Sin Leading to Kufr: Learning, teaching, and practicing magic are acts of kufr (disbelief). The magicians usually perform rituals that involve disbelief, calling upon devils and neglecting Allah’s names and commands.
(iii) Severe Punishment: The one who practices magic deserves severe consequences both in this world and the hereafter. In an Islamic state, the ruling is that a known, proven magician may face the death penalty due to the serious harm they cause and their rejection of true Tawhid.
(iv) Seeking Magic to Harm Others is Major Sin: Any Muslim who seeks the help of a magician, visits a fortune-teller, or practices magical rituals is guilty of serious wrongdoing. The Prophet said that whoever visits a fortune-teller and believes him, his prayers will not be accepted for forty days, and whoever believes him disbelieves what was revealed to Muhammad.
(v) Relying on Allah and Avoiding Magic: Islam emphasizes full reliance on Allah, proper recitation of Quran (such as Surah al-Falaq and Surah an-Nās), and authentic du’ās for protection against magic. Muslims must never resort to magic to solve their problems; they must put their trust solely in Allah and lawful means.
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Number Five
(5)
(i) Spiritual Equality with Men: Islam recognizes women as spiritually equal to men. The Qur’an declares that both men and women are accountable for their deeds and can attain reward from Allah. In Surah Al-Ahzab (33:35), Allah mentions believing men and women side by side, stating: “Indeed, the Muslim men and Muslim women, the believing men and believing women… Allah has prepared for them forgiveness and a great reward.” This affirms their equal spiritual worth.
(ii) Right to Education: Islam encourages the education of women. The Prophet Muhammad said: “Seeking knowledge is an obligation upon every Muslim.” (Ibn Majah). This includes both men and women. The Prophet’s own wife, Aisha (RA), was a renowned scholar and a source of Islamic knowledge for many companions.
(iii) Right to Ownership and Inheritance: Islam grants women the right to own, inherit, buy, and sell property independently. In Surah An-Nisa (4:7), Allah says: “For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave…” This was revolutionary at a time when women were often treated as property themselves.
(iv) Right to Marriage and Consent: Islam gives women the right to choose their spouse and makes their consent a condition for a valid marriage. The Prophet said: “A woman who has been previously married has more right to her person than her guardian, and a virgin’s permission must be sought.” (Sahih Muslim). Forced marriage is therefore not accepted in Islam.
(v) Right to Dignity and Respect: Women are to be treated with honor and respect in all aspects of life. Islam prohibits any form of oppression or degradation. In his Farewell Sermon, the Prophet said: “Treat women well, for they are your partners and committed helpers.” This highlighted the ethical and moral treatment due to women in Islam.
(vi) Role in Society and Family: Islam defines clear but complementary roles for men and women. Women are allowed to work, participate in social and political affairs, and contribute to the community, provided Islamic guidelines are observed. At the same time, Islam recognizes the value and status of motherhood. The Prophet said: “Paradise lies beneath the feet of mothers.” (Ahmad), showing the high regard for the role of women in the family.
(vii) Protection from Harm and Injustice: Islam puts great emphasis on protecting women from harm, abuse, and exploitation. Strict laws are in place regarding their safety, modesty, and rights. For instance, false accusation of adultery (Qadhf) is punishable under Islamic law, preserving a woman’s honor and dignity.
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Number Six
(6)
=BIOGRAPHY=
Jamalud-din al-Afghani was born in 1838 in the village of As’adabad, located in present-day Iran, although some scholars argue that he was originally from Afghanistan. He was a prominent Muslim thinker, political activist, and reformer who rose to prominence during the 19th century. From a young age, he displayed a sharp intellect and showed deep interest in Islamic sciences, philosophy, logic, and mathematics. Throughout his life, he traveled extensively across the Muslim world, including countries such as Iran, India, Egypt, and the Ottoman Empire, where he engaged with scholars, politicians, and reformers.
Al-Afghani witnessed firsthand the political stagnation and colonial domination of Muslim lands, which greatly shaped his thoughts and mission. He was deeply concerned by the decline of Muslim societies and advocated for a revival of Islamic strength and dignity through intellectual awakening and political unity. Throughout his career, he promoted a return to the true principles of Islam and urged Muslims to embrace knowledge, education, and scientific progress. He also played a significant role in resisting European imperialism and challenging tyranny within Muslim countries. Al-Afghani passed away in Istanbul in 1897, leaving behind a lasting legacy as one of the most influential reformers of his time.
=CONTRIBUTIONS OF JAMALUD-DIN AL-AFGHANI=
(i) Advocacy of Pan-Islamism: He tirelessly promoted the idea of Muslim unity across national, racial, and sectarian lines. Al-Afghani believed that Muslims could only regain their strength if they united politically and spiritually under the banner of Islam. This Pan-Islamic vision was a cornerstone of his reformist thought and inspired many later Muslim leaders.
(ii) Resistance to Colonialism: Al-Afghani strongly opposed European colonialism and exploitation of Muslim countries. He called on Muslims to recognize the dangers of foreign domination and to mobilize in defense of their independence. His passionate anti-imperialist message encouraged Muslim intellectuals and political leaders to fight for self-determination and sovereignty.
(iii) Promotion of Rationalism and Science: Al-Afghani believed that Islam was not opposed to reason, philosophy, or science. Throughout his writings and speeches, he argued that Muslims must embrace modern education and scientific knowledge as part of their tradition. He felt that progress would only come if Muslims reconciled their religion with contemporary intellectual advancements.
(iv) Revival of Islamic Identity and Reform: He stressed the need for reform in Muslim societies. Al-Afghani called for a return to the Qur’an and Sunnah as primary sources of guidance while also encouraging ijtihad (independent reasoning). He wanted to purge superstitious practices and blind imitation of past scholars (taqlid), encouraging Muslims to re-examine their beliefs and practices in light of authentic Islamic teachings.
(v) Inspiration for Future Reformers: Jamalud-din al-Afghani’s thought and activism profoundly influenced subsequent Muslim reformers and thinkers like Muhammad Abduh and Rashid Rida. His emphasis on political activism, revival of Islam, and unity among Muslims planted seeds for later movements that sought to awaken the Muslim world to its potential and responsibilities.
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Number Seven
(7)
Islam views peace as one of its most important goals and an integral part of its teachings. The word “Islam” itself is derived from the Arabic root s-l-m, which signifies peace, safety, and submission to the will of Allah. This indicates that the very foundation of Islam is built on creating a peaceful society and fostering harmony between individuals, communities, and nations.
Firstly, Islam perceives peace as an inner and spiritual state that begins with submission to Allah. When a believer surrenders fully to the will of Allah and follows His guidance, they achieve inner peace (salam). This is evident in the Quran where Allah says: “And Allah invites to the Home of Peace…” (Qur’an 10:25). True tranquility is achieved through remembrance of Allah, as stated: “Verily, in the remembrance of Allah do hearts find rest.” (Qur’an 13:28).
Secondly, Islam emphasizes the need for peaceful coexistence with others. The Prophet Muhammad said: “A Muslim is one from whose tongue and hands others are safe.” (Bukhari). This indicates that Islam places great importance on ensuring that one’s words and actions do not harm others, thereby creating a stable and peaceful society. Treating neighbors kindly, spreading greetings of peace (as-salamu ‘alaykum), fulfilling covenants, and upholding justice are all part of this peaceful social framework.
Additionally, Islam views peace as a condition for international relations. The Quran instructs Muslims to incline toward peace if others do so: “And if they incline to peace, then incline to it also…” (Qur’an 8:61). This is a directive to choose reconciliation over hostility whenever the opportunity arises. Even when conflict is inevitable, Islam lays down strict guidelines to minimize harm, protect civilians, and prevent oppression, reinforcing its commitment to just and humane conduct in all circumstances.
Finally, Islam promotes peace as the outcome of justice, compassion, and mutual respect. Allah commands Muslims to stand firmly for justice even against themselves or their relatives because justice is the true foundation of lasting peace. The Prophet himself was a mercy to all creation, and his teachings continually highlight patience, forgiveness, humility, and respect—all of which are vital for a peaceful world.
In summary, Islam’s perception of peace is holistic: it is a spiritual state with Allah, a moral imperative in human relations, a guiding principle in resolving conflicts, and a divine command to establish harmony and justice across society.
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Number Eight
(8)
Islam strongly emphasizes religious tolerance, recognizing the diversity of humanity and safeguarding the rights of people to practice their faiths freely. Throughout its teachings, Islam calls for mutual respect, peaceful coexistence, and justice for all people regardless of their religion.
First, the Quran acknowledges religious freedom as a fundamental principle. Allah says: “There is no compulsion in religion. The right path has become distinct from the wrong…” (Qur’an 2:256). This verse clearly shows that Islam does not permit forced conversion, and every individual is free to choose their beliefs.
Secondly, Islam upholds the principle of peaceful coexistence. Muslims are instructed to deal kindly and justly with those who do not fight them over religion or drive them out of their homes. Allah says: “Allah does not forbid you from being righteous and just towards those who have not fought you because of religion…” (Qur’an 60:8). This teaching promotes harmony and mutual respect with non-Muslims.
Additionally, the Prophet Muhammad practiced and advocated tolerance. Throughout his life, he respected treaties with non-Muslims, established peaceful agreements with different tribes, and ensured that Jews and Christians living in Muslim lands had the right to practice their faith. The Constitution of Madinah, for example, guaranteed the safety and religious rights of non-Muslim communities under the Prophet’s leadership.
Furthermore, Islam commands Muslims to honor places of worship belonging to other faiths. The Quran states that had Allah not checked one group of people by means of another, monasteries, churches, synagogues, and mosques would have been destroyed (Qur’an 22:40). This verse underscores the sacredness of all places of worship and Islam’s call to protect them.
Finally, Islam promotes dialogue and respectful engagement with people of other faiths. Allah instructs Muslims to speak with wisdom and good manners when engaging in religious discourse, as stated: “And argue with them in the best manner…” (Qur’an 16:125). This approach ensures that all interactions reflect compassion and respect, even in matters of disagreement.
In summary, Islam’s guidance on religious tolerance is built upon principles of freedom of belief, peaceful coexistence, justice, and respect. Muslims are encouraged to live harmoniously with followers of other religions while upholding their own beliefs, fulfilling Islam’s role as a religion of peace and mercy to all humanity.
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