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IJMB Islamic Studies Paper I Questions and Solutions
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Number One
(1)
Before the advent of Islam, most Arabs lived in a period known as Jahiliyyah (the Age of Ignorance). During this period, idol worship was the dominant religious practice in Arabia. Although many Arabs believed in the existence of Allah as the Supreme Creator, they associated other deities with Him and worshipped idols as intermediaries. This practice was known as Shirk (associating partners with Allah).
The concept of idol worship in Arabia is believed to have become widespread through Amr ibn Luhayy, a leader of the Khuza‘ah tribe, who introduced idols into Makkah after visiting Syria. He brought the idol Hubal and placed it inside the Ka‘abah. Thereafter, different tribes adopted various idols and regarded them as objects of worship and sources of divine blessings.
The Arabs worshipped idols in different forms. Some idols were made of stone, wood, gold, silver, or other materials, while others were represented by sacred trees, wells, and stones. They offered sacrifices, gifts, and prayers to these idols, seeking protection, victory in war, rain, fertility, and prosperity. Many people also swore oaths by their idols and consulted them before making important decisions.
Among the most famous idols in Arabia were Hubal, which was kept inside the Ka‘abah; Al-Lat, worshipped by the people of Ta’if; Al-‘Uzza, revered by the Quraysh and other tribes; and Manat, worshipped by the Aws and Khazraj tribes. Each tribe had its own deity and considered it a special protector and patron.
The Ka‘abah, originally built as a centre for the worship of Allah alone, became filled with idols. Historical reports indicate that about 360 idols were placed in and around it. Pilgrims visited these idols during religious festivals and performed rituals in their honour.
Idol worship influenced many aspects of Arabian society. It encouraged superstition, fortune-telling, and the use of divination arrows. Religious leaders and custodians of idols often gained social and economic benefits from the devotion of worshippers. The practice also contributed to tribal rivalries, as different tribes competed over the prestige of their respective deities.
Islam strongly condemned idol worship and called people back to Tawhid (the belief in the Oneness of Allah). Prophet Muhammad (SAW) preached that Allah alone deserves worship and that idols possess no power to benefit or harm anyone. Following the conquest of Makkah, all idols in and around the Ka‘abah were destroyed, marking the end of organized idol worship in Arabia and the restoration of pure monotheism.
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Number Two
(2)
The Year of the Elephant refers to the year in which Abraha, the Christian governor of Yemen under the Abyssinian kingdom, attempted to destroy the Ka‘abah in Makkah. This event occurred around 570 CE, the same year in which Prophet Muhammad (SAW) was born.
Abraha had built a magnificent cathedral known as Al-Qullays in Sana’a with the aim of diverting the pilgrimage of the Arabs from the Ka‘abah to his church. However, the Arabs continued to honour and visit the Ka‘abah. Angered by this, and according to some reports after one of the Arabs desecrated his cathedral, Abraha resolved to destroy the Ka‘abah.
To carry out his plan, Abraha assembled a large army that included several elephants, a sight unfamiliar to most Arabs. The largest elephant, known as Mahmud, led the expedition. As the army advanced towards Makkah, it encountered little resistance and seized many properties, including two hundred camels belonging to Abdul-Muttalib, the grandfather of the Prophet Muhammad (SAW).
When Abraha reached the vicinity of Makkah, Abdul-Muttalib met him and requested the return of his camels. Abraha was surprised that Abdul-Muttalib did not ask for the protection of the Ka‘abah. Abdul-Muttalib replied that he was the owner of the camels and that the Ka‘abah had its own Lord who would protect it.
The people of Makkah then withdrew to the surrounding hills and mountains, leaving the matter to Allah. When Abraha ordered the army to advance towards the Ka‘abah, the lead elephant refused to move in the direction of Makkah despite repeated attempts to force it forward. However, it moved whenever it was directed elsewhere.
At this point, Allah sent flocks of birds known as Ababil, each carrying small stones of baked clay in their beaks and claws. The birds dropped these stones upon Abraha’s army, causing severe destruction and death among the soldiers. The army was completely defeated, and Abraha himself suffered terrible injuries and died while retreating to Yemen.
This miraculous event demonstrated Allah’s power and His protection of the sacred House. The incident is recorded in the Qur’an in Surah Al-Fil (Chapter 105). The Year of the Elephant became a significant historical landmark for the Arabs and is remembered as the year in which Allah protected the Ka‘abah from destruction.
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Number Three
(3)
Uthman bin Affan (RA) was the third Caliph of Islam, ruling from 644 CE to 656 CE. Although his reign witnessed remarkable territorial expansion and the compilation of the Qur’an into a standard text, several circumstances combined to create opposition against him and eventually led to his assassination.
One major factor was the appointment of relatives to important government positions. Uthman appointed some members of the Umayyad clan as governors and administrators in different provinces. Although some of these appointees were competent, many Muslims viewed the appointments as favoritism and nepotism. This created dissatisfaction among people who believed that public offices should be filled strictly on merit.
Another circumstance was the growing discontent in the provinces. As the Islamic empire expanded, governors exercised considerable authority over distant territories. Complaints arose against some governors regarding their style of administration, alleged misuse of power, and harsh treatment of the people. Opponents blamed Uthman for retaining such governors despite public grievances.
The rapid expansion of the empire also contributed to political and social tensions. New converts from different regions entered Islam and brought with them diverse expectations and interests. Managing the vast empire became increasingly difficult, leading to misunderstandings between the central government in Madinah and provincial populations.
The activities of agitators and political troublemakers further worsened the situation. Among them was Abdullah ibn Saba’, who is often mentioned in historical accounts as encouraging rebellion against the Caliph. These agitators spread rumours, exaggerated complaints, and incited people against Uthman’s administration, thereby increasing public unrest.
Another factor was the misinterpretation of Uthman’s policies. His generosity and leniency were sometimes viewed as weakness by his opponents. Decisions that he made in the interest of unity and stability were often misunderstood and used by critics to fuel opposition against him.
The rebels from Egypt, Kufa, and Basra eventually travelled to Madinah to present their grievances. Although discussions were held and agreements reached, the situation deteriorated when a controversial letter allegedly ordering punitive action against the rebels was discovered. The rebels believed the letter had been issued on Uthman’s instructions, although he denied any knowledge of it. This incident greatly intensified the crisis.
The rebels then besieged Uthman’s house in Madinah for several weeks. During the siege, he was denied free movement and faced increasing pressure to resign. Many companions wished to defend him by force, but Uthman refused to permit bloodshed among Muslims for his sake.
In 656 CE, the rebels broke into his house while he was reading the Qur’an and assassinated him. His death marked a turning point in Islamic history, leading to the First Civil War (Al-Fitnah al-Kubra) and creating divisions within the Muslim community.
Thus, the assassination of Uthman bin Affan resulted from a combination of dissatisfaction with some administrative appointments, provincial grievances, political agitation, misunderstandings of his policies, and the activities of rebels who ultimately besieged and killed him despite his efforts to preserve Muslim unity.
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Number Four
(4)
(i) Hijabah (Custodianship of the Ka‘abah): This office involved the custody and guardianship of the Ka‘abah. The holder of this office was responsible for keeping the keys of the Ka‘abah, opening and closing its doors, safeguarding its property, and ensuring its maintenance. The custodian also supervised access to the sacred sanctuary and protected it from desecration. This office was regarded as one of the most prestigious positions among the Quraysh.
(ii) Siqayah (Provision of Water to Pilgrims): This office was responsible for supplying drinking water to pilgrims who visited Makkah, especially during the pilgrimage season. Since Makkah was located in a desert region with limited water resources, providing water was considered an honourable and essential service. Large reservoirs were filled with water from wells, including the Zamzam well, to meet the needs of visitors.
(iii) Rifadah (Feeding of Pilgrims): The office of Rifadah was charged with providing food for poor and needy pilgrims who came to Makkah. Funds were collected from wealthy members of the Quraysh to finance this service. The office ensured that pilgrims who lacked resources were properly fed and cared for during their stay, thereby promoting hospitality and enhancing the reputation of the Quraysh.
(iv) Nadwah (Presidency of the Council House): This office involved the administration of Dar al-Nadwah, the council chamber of the Quraysh. Important political, social, economic, and military matters affecting Makkah were discussed there. Tribal leaders met in the council house to make decisions concerning wars, treaties, marriages, and other significant affairs. The holder of this office presided over such meetings and guided deliberations.
(v) Liwa’ (Custody of the War Banner): The office of Liwa’ was responsible for keeping and carrying the official flag or banner of the Quraysh during military campaigns. The bearer of the banner symbolized the unity and leadership of the tribe in times of war. Since the flag represented tribal honour and authority, the office was highly respected.
(vi) Qiyadah (Military Leadership): The holder of this office served as the commander of the military forces of the Quraysh. He organized warriors, planned military expeditions, directed defence strategies, and led troops during battles. This office played a crucial role in safeguarding Makkah and protecting its trade routes from external threats.
(vii) Sifarah (Diplomatic Representation): This office was concerned with diplomacy and external relations. The holder acted as an ambassador on behalf of the Quraysh in negotiations with other tribes and neighbouring communities. He settled disputes, concluded agreements, conveyed official messages, and represented the interests of Makkah in inter-tribal affairs.
(viii) Ashnaq (Settlement of Blood Money and Compensation): The office of Ashnaq was responsible for assessing and collecting blood money (Diyah) and other compensations arising from disputes, injuries, or killings. The holder ensured that payments were fairly distributed according to tribal customs and helped maintain peace by preventing retaliatory conflicts.
(ix) Aysar (Supervision of Divination and Sacred Lots): This office supervised the use of divination arrows kept near the Ka‘abah. People consulted these arrows before undertaking important activities such as travel, trade, marriage, or warfare. The official in charge managed the process and interpreted the results according to prevailing customs.
(x) Khazinah (Treasury Administration): The office of Khazinah was responsible for managing the wealth, gifts, offerings, and valuables dedicated to the Ka‘abah. The holder maintained records of these assets and ensured their proper use for the benefit of the sanctuary and its visitors.
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Number Five
(5)
(i) Taking a Bath and Maintaining Personal Cleanliness: A Muhrim is allowed to take a bath, wash his body, and maintain cleanliness while in the state of Ihram. He may also wash his hands, face, and feet whenever necessary. This is permitted because Islam encourages personal hygiene, provided that scented soaps or perfumes are not intentionally used.
(ii) Wearing a Wristwatch, Belt, or Sandals: A Muhrim may wear items such as a wristwatch, belt, sandals, eyeglasses, or similar accessories that assist him during the pilgrimage. These items do not contradict the requirements of Ihram and may be used for convenience and necessity.
(iii) Seeking Shelter from the Sun or Rain: A Muhrim is permitted to use umbrellas, tents, vehicles, buildings, or other forms of shelter to protect himself from excessive heat, rain, or harsh weather conditions. This concession helps pilgrims perform their rites comfortably and safely.
(iv) Changing or Washing the Ihram Garments: A Muhrim may remove his Ihram garments for washing and may replace them with other clean Ihram garments whenever necessary. The purpose is to maintain cleanliness and comfort without violating the conditions of Ihram.
(v) Wearing a Ring or Carrying Personal Belongings: A Muhrim is allowed to wear a ring and carry personal belongings such as bags, money, identification documents, and other essential items. These do not affect the validity of the Ihram.
(vi) Treating Illnesses and Receiving Medical Attention: A Muhrim may seek medical treatment whenever he is sick or injured. He may take medication, undergo medical procedures, bandage wounds, and receive healthcare services. Islam permits such actions because preserving health and life is important.
(vii) Engaging in Lawful Conversation and Business Transactions: A Muhrim may talk with others, exchange greetings, give advice, teach, learn, buy, sell, and engage in lawful business dealings. Such activities are permissible as long as they do not involve sinful conduct, arguments, or anything prohibited during Ihram.
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Number Six
(6)
(i) Explaining and Clarifying the Qur’an: One of the most important roles of Hadith is to explain and clarify the teachings of the Qur’an. Many verses of the Qur’an contain general instructions that require further explanation. The Prophet (SAW), through his sayings and actions, provided detailed explanations of these verses. For example, the Qur’an commands Muslims to establish Salah (prayer), but the Hadith explains the number of daily prayers, their timings, units (Rak’ahs), and methods of performance.
(ii) Providing Practical Demonstration of Islamic Teachings: Hadith serves as the practical application of the Qur’an. The Prophet Muhammad (SAW) demonstrated how Islamic laws should be implemented in daily life. Through his conduct, Muslims learned how to perform acts of worship such as prayer, fasting, Hajj, Zakah, marriage, and business transactions. Thus, Hadith transforms theoretical teachings into practical guidance.
(iii) Establishing Laws Not Explicitly Mentioned in the Qur’an: Some Islamic laws are derived directly from Hadith because they are not specifically stated in the Qur’an. The Prophet (SAW) was granted authority by Allah to provide legal rulings and guidance. For instance, the prohibition of eating domesticated donkey meat and certain rules regarding inheritance and marriage are derived primarily from Hadith.
(iv) Specifying General Qur’anic Injunctions: The Qur’an often presents laws in broad and general terms. Hadith specifies the details and conditions of such laws. For example, while the Qur’an commands the payment of Zakah, the Hadith specifies the minimum taxable wealth (Nisab), the rates of Zakah, and the categories of property on which it is payable. This specification ensures proper implementation of Islamic law.
(v) Restricting or Qualifying Unrestricted Qur’anic Rulings: In some cases, Hadith places conditions or limitations on rulings that appear unrestricted in the Qur’an. This helps prevent misunderstanding and ensures justice in applying the law. By qualifying general rulings, Hadith provides a balanced and accurate interpretation of Islamic legislation.
(vi) Serving as an Independent Source of Legislation: Hadith is recognized as the second primary source of Islamic law after the Qur’an. It provides legal rulings on various religious, social, economic, and political matters. Muslim jurists rely on authentic Hadith when deriving laws and making legal judgments, especially in situations where the Qur’an does not provide detailed guidance.
(vii) Preserving the Sunnah and Guiding Muslim Conduct: Hadith preserves the Sunnah (traditions and practices) of the Prophet Muhammad (SAW). Through Hadith, Muslims learn the Prophet’s moral values, ethical standards, manners, and legal judgments. It guides believers in their personal, social, and spiritual lives and serves as a model for achieving righteousness and obedience to Allah.
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Number Seven
(7)
Allah says in the Qur’an:
“O you who believe! When you rise for prayer, wash your faces and your hands up to the elbows, wipe your heads, and wash your feet up to the ankles. And if you are in a state of major impurity, then purify yourselves…”
(Surah Al-Ma’idah 5:6)
=OBLIGATORY ASPECTS OF WUDU=
(i) Washing the Face: The entire face must be washed once at the minimum. The area includes the forehead, cheeks, nose, mouth, chin, and the portion between the ears. Water must reach every part of the face to ensure proper purification. This is the first obligatory act mentioned in the Qur’anic verse on Wudu.
(ii) Washing the Hands and Arms up to the Elbows: Both hands and arms must be washed from the fingertips up to and including the elbows. Water should cover every part of the arms thoroughly. Neglecting any portion of the arms or elbows renders the Wudu incomplete.
(iii) Wiping the Head (Masah): A portion of the head must be wiped with wet hands after washing the face and arms. This act symbolizes purification and obedience to Allah’s command. The wiping should be done with water already on the hands rather than by pouring fresh water directly onto the head.
(iv) Washing the Feet up to the Ankles: Both feet must be washed completely, including the ankles. Care should be taken to ensure that water reaches between the toes and all parts of the feet. The ankles form part of the area that must be washed.
(v) Intention (Niyyah): The worshipper must have the intention in the heart to perform Wudu for the purpose of purification and worship. The intention distinguishes Wudu from ordinary washing and makes it an act of devotion to Allah.
(vi) Observing the Correct Sequence (Tartib): The obligatory acts of Wudu should be performed in the order stated in the Qur’an: washing the face, washing the arms, wiping the head, and washing the feet. Following this sequence ensures compliance with the divine instruction.
(vii) Continuity (Muwalah): The acts of Wudu should be performed continuously without long interruptions between them. Each part should be washed or wiped before the previous part has completely dried under normal conditions. This maintains the unity and completeness of the purification process.
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Number Eight
(8)
(i) Purification from Ritual Impurity (Taharah): One of the most important conditions for the validity of Salah is that the worshipper must be in a state of ritual purity. A person must perform Wudu before prayer if he is in a state of minor impurity. If he is in a state of major impurity caused by sexual intercourse, menstruation, postnatal bleeding, or seminal discharge, he must perform Ghusl (ritual bath). Prayer performed without the required purification is invalid and must be repeated.
(ii) Purity of the Body, Clothing, and Place of Prayer: The body of the worshipper, the clothes worn during prayer, and the place where the prayer is performed must be free from physical impurities (Najasah) such as urine, faeces, blood, and other forms of filth recognized by Islamic law. If any impurity is present and not removed, the Salah is not valid. Islam emphasizes cleanliness because prayer is an act of standing before Allah.
(iii) Covering the Awrah (Private Parts): The worshipper must cover the parts of the body that Islam has prescribed to be concealed during prayer. For men, the minimum Awrah is the area between the navel and the knees. For women, the entire body must be covered except the face and hands according to the majority of scholars. Failure to cover the Awrah properly invalidates the prayer.
(iv) Facing the Qiblah: A Muslim must face the direction of the Ka‘abah in Makkah while performing Salah. This direction is known as the Qiblah. Facing the Qiblah symbolizes the unity of Muslims throughout the world in worship. A person who deliberately prays in another direction without a valid excuse renders the prayer invalid. However, exceptions exist for those who genuinely do not know the direction or are unable to face it due to necessity.
(v) Observance of the Prescribed Time of Prayer: Every obligatory prayer has a specific time fixed by Allah. Fajr, Zuhr, Asr, Maghrib, and Isha must each be performed within their designated periods. Performing a prayer before its appointed time is invalid, while delaying it beyond its prescribed time without a legitimate excuse is sinful. Therefore, observing the correct time is an essential condition for the authenticity of Salah.
(vi) Intention (Niyyah): The worshipper must have a sincere intention in the heart to perform a particular prayer for the sake of Allah. The intention distinguishes one act of worship from another and differentiates obligatory prayers from voluntary ones. Niyyah does not require verbal expression; its place is in the heart. Without a proper intention, the prayer lacks validity as an act of worship.
(vii) Being of Sound Mind and Consciousness: The person performing Salah must be mentally aware and conscious of what he is doing. Prayer is not obligatory upon an insane person, and a prayer performed while a person is unconscious, intoxicated, or unable to understand his actions is not valid. Sound reasoning and awareness are necessary because Salah requires concentration, understanding, and deliberate devotion to Allah.
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COMPLETED.
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