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IJMB Islamic Studies Paper II Questions and Answers
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Number One
(1)
(i) Revelation and Immediate Memorization by the Prophet (SAW): The first stage of Qur’anic preservation began with revelation through Angel Jibril (AS) to Prophet Muhammad (SAW). The Prophet (SAW) would receive the verses gradually and immediately commit them to memory. He never forgot what was revealed because Allah assured him of preservation. This ensured that the Qur’an was first preserved in the heart of the Prophet (SAW) before any written form existed.
(ii) Memorization by the Companions (Huffaz): The Prophet (SAW) encouraged his companions to memorize the Qur’an as it was revealed. Many Sahabah devoted themselves to memorization and became Huffaz (memorizers). They would repeat the verses regularly in prayers and gatherings. This oral transmission created a strong and reliable chain of memorization across the Muslim community.
(iii) Writing on Available Materials (Kitabah al-Wahy): The Prophet (SAW) appointed scribes known as Kuttab al-Wahy to write down the revealed verses immediately after revelation. Materials used included bones, leather, palm leaves, stones, and parchments. This ensured that the Qur’an was preserved in written form alongside memorization, reducing the possibility of loss or distortion.
(iv) Regular Review with Angel Jibril (AS): Each year during Ramadan, Angel Jibril (AS) would review the Qur’an with the Prophet (SAW), reciting it back and forth. In the final year of the Prophet’s life, this review occurred twice. This process helped to confirm accuracy, correct the order of verses, and strengthen the Prophet’s (SAW) retention of the revelation.
(v) Use of Daily Prayers and Recitation in Worship: The Qur’an was consistently recited during daily prayers (Salah) and other acts of worship. This frequent recitation by the Prophet (SAW) and his companions reinforced memorization and prevented forgetting. It also ensured that the Qur’an remained active and living within the Muslim community.
(vi) Arrangement and Placement of Verses Under Divine Instruction: Although the Qur’an was revealed gradually, the Prophet (SAW) arranged the verses and chapters under divine guidance. He instructed scribes exactly where each verse should be placed within specific Surahs. This preserved the structure of the Qur’an as intended by Allah, even during the Prophet’s lifetime.
(vii) Teaching and Public Recitation to the Community: The Prophet (SAW) regularly taught the Qur’an to his companions in gatherings and sermons. He recited verses publicly, especially during Friday prayers and special occasions. This public transmission allowed large numbers of people to learn and preserve the Qur’an collectively, strengthening its authenticity and widespread preservation.
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Number Two
(2)
(i) Revelation Through Angel Jibril (AS) in Clear Form: One of the most common types of revelation is through Angel Jibril (AS), who delivered the Qur’an to Prophet Muhammad (SAW). This occurred either in his original angelic form or in a human form.
Qur’anic evidence: “Say, whoever is an enemy to Jibril, it is he who has brought the Qur’an down upon your heart, by permission of Allah…” (Qur’an 2:97). This verse clearly shows that Jibril (AS) was the medium through which the Qur’an was revealed to the Prophet’s heart.
(ii) Revelation Through Direct Inspiration Into the Heart (Ilham): Another type of revelation is divine inspiration placed directly into the heart of the Prophet (SAW) without a visible intermediary. This form strengthens understanding and certainty.
Qur’anic evidence: “And it is not for any بشر (human being) that Allah should speak to him except by revelation, or from behind a veil, or by sending a messenger…” (Qur’an 42:51). This verse indicates that revelation can occur as internal inspiration granted by Allah.
(iii) Revelation from Behind a Veil (Kalam Min Wara’i Hijab): In this type, Allah speaks to the Prophet (SAW) without direct vision, but from behind a veil. The Prophet hears the message without seeing Allah.
Qur’anic evidence: “It is not for any human being that Allah should speak to him except by revelation, or from behind a veil…” (Qur’an 42:51). This method shows Allah’s majesty while still communicating guidance to His messenger.
(iv) Revelation Through Angelic Message in a Concealed Form: Sometimes revelation comes through angels in a form not directly recognized by others. Angel Jibril (AS) may appear as a man and deliver the message.
Qur’anic evidence: “The Trustworthy Spirit (Jibril) has brought it down upon your heart, [O Muhammad]…” (Qur’an 26:193–194). This confirms that Jibril conveyed revelation in a manner suited to human interaction.
(v) Revelation Through True Dreams (Ru’ya Sadiqa): True dreams are also a form of divine communication, especially for prophets. These dreams are truthful and later come to pass exactly as seen.
Qur’anic evidence: “Indeed Allah has shown His Messenger the vision in truth: you will surely enter al-Masjid al-Haram, if Allah wills, in safety…” (Qur’an 48:27). This verse confirms that the Prophet’s (SAW) dream was a genuine form of divine revelation.
(vi) Revelation Through Angelic Confirmation and Teaching of the Qur’an: Angel Jibril (AS) not only delivered revelation but also taught and confirmed it to ensure correct recitation and understanding.
Qur’anic evidence: “And indeed, it is a revelation from the Lord of the worlds. The Trustworthy Spirit has brought it down…” (Qur’an 26:192–193). This emphasizes both transmission and instruction as part of revelation.
(vii) Revelation by Allah’s Will Through Divine Command and Guidance: Some revelations come as direct divine command without specifying the exact sensory mode, but confirming Allah as the source of guidance.
Qur’anic evidence: “Indeed, upon Us is its collection and its recitation.” (Qur’an 75:17). This shows Allah’s direct role in preserving and guiding the revelation process.
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Number Three
(3)
=CONDITIONS=
(i) Clear Knowledge of Chronological Order of Revelation: A fundamental condition is that the scholar must know which verse or ruling came first and which came later. The later revelation is considered the abrogating one, while the earlier becomes abrogated. Without certainty about timing, it is not possible to declare abrogation.
(ii) Direct Contradiction Between Two Texts: For Nasikh wa al-Mansukh to apply, there must be a real and clear contradiction between two rulings that cannot be combined or practiced together. If both rulings can be applied in different situations, then abrogation is not established.
(iii) Authenticity of Both Texts: Both the abrogating and the abrogated texts must be authentic and firmly established from the Qur’an or sound Sunnah. Weak or doubtful reports cannot serve as evidence for abrogation in Islamic law.
(iv) Impossibility of Reconciliation: Scholars must confirm that there is no possible way to harmonize or interpret both texts together. If reconciliation is possible through explanation or context, then abrogation is not accepted.
(v) Evidence from Qualified Scholarly Analysis: Only qualified scholars of Tafsir, Hadith, and Usul al-Fiqh can determine abrogation. It is not based on personal opinion but on strong scholarly evidence and consensus where applicable.
=SIGNIFICANCE=
(i) Ensures Correct Application of Islamic Law: The knowledge of abrogation helps Muslims apply only the rulings that are still valid. It prevents confusion and ensures that outdated rulings are not mistakenly practiced.
(ii) Demonstrates Gradual Implementation of Shari’ah: It shows the wisdom of Allah in revealing laws gradually to ease acceptance. A clear example is the gradual prohibition of alcohol, where rulings came step by step until final prohibition was established.
(iii) Protects Against Misinterpretation of Qur’an and Sunnah: Without understanding Nasikh wa al-Mansukh, one might apply an abrogated ruling incorrectly. This knowledge protects Islamic teachings from contradiction and misunderstanding.
(iv) Shows Divine Wisdom and Flexibility in Legislation: Abrogation reflects Allah’s wisdom in adapting legislation to different stages of the Muslim community’s development during revelation. It demonstrates mercy and practicality in Islamic law.
(v) Supports Strong Legal and Juristic Decision-Making: Islamic jurists rely on this knowledge to issue correct rulings in fiqh. It helps scholars distinguish between earlier and later commands, ensuring accurate legal judgments.
=RELEVANT QUR’ANIC VERSE=
Allah states that whenever a verse is abrogated or caused to be forgotten, He brings another better than it or similar to it. This verse establishes the principle that Allah may replace one ruling with another according to His wisdom and guidance.
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Number Five
(5)
(i) Oral Transmission and Strong Memorization Culture: The primary method of preserving Hadith during the lifetime of the Prophet (SAW) was oral transmission. The Arabs already had strong memory skills due to their oral culture. The companions listened carefully to the sayings, actions, and approvals of the Prophet (SAW) and memorized them precisely. They would later narrate them to others, ensuring accurate preservation through repetition and continuous practice.
(ii) Encouragement of Learning and Teaching by the Prophet (SAW): The Prophet (SAW) actively encouraged his companions to learn his teachings and convey them to others. He said: “Convey from me, even if it is one verse.” This encouragement created a culture of responsibility among the Sahabah to preserve and spread Hadith accurately. Many companions devoted themselves to learning every detail of his speech and practice.
(iii) Writing of Hadith by Some Companions (Sahifah Collection): Although early emphasis was on memorization, some companions were permitted to write Hadith. Notable examples include Abdullah ibn Amr ibn al-As (RA), who maintained a written collection known as Sahifah as-Sadiqah. These written records helped preserve Hadith alongside oral transmission, especially for precise wording.
(iv) Prophet’s Permission and Regulation of Writing: At different stages, the Prophet (SAW) both prohibited and later permitted writing Hadith to prevent confusion with the Qur’an. Initially, he discouraged writing anything other than the Qur’an, but later allowed it when clarity was ensured. This regulation ensured that the Qur’an remained distinct while Hadith preservation continued safely.
(v) Practice and Implementation of Hadith in Daily Life: The companions preserved Hadith not only by memorization but also by practicing them in daily life. They observed how the Prophet (SAW) prayed, fasted, conducted trade, and interacted socially. This practical application helped preserve the meaning and context of Hadith accurately for future generations.
(vi) Public Teaching and Sermons of the Prophet (SAW): The Prophet (SAW) frequently delivered sermons during Friday prayers, Eid gatherings, and public events. These sessions allowed large numbers of companions to hear and memorize Hadith simultaneously. The public nature of these teachings ensured wide transmission and reduced the possibility of distortion.
(vii) Cross-Verification and Mutual Correction Among Companions: The companions often cross-checked Hadith with one another to ensure accuracy. If one companion narrated a saying, others who were present would confirm or correct it. This system of mutual verification helped maintain authenticity and ensured that only accurate reports of the Prophet (SAW) were preserved.
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Number Seven
(7)
(i) Hadith: Hadith is everything reported from the Prophet Muhammad (SAW) concerning his sayings, actions, approvals, and personal descriptions. It serves as the second main source of Islamic teachings after the Qur’an.
(ii) Al-Sunnah: Al-Sunnah refers to the lifestyle, practices, and established way of life of the Prophet Muhammad (SAW). It includes his sayings, actions, and approvals that guide Muslims in religious and social matters.
(iii) Al-Khabar: Al-Khabar means any report or narration transmitted from the Prophet (SAW), his companions, or later generations. It is a general term that may include both Prophetic traditions and historical reports.
(iv) Al-Athar: Al-Athar refers to reports attributed to the companions of the Prophet (SAW) and sometimes the successors after them. It includes their statements, judgments, and practices rather than direct sayings of the Prophet (SAW).
(v) Al-Matn: Al-Matn is the actual content or text of a Hadith. It is the part that contains the message being conveyed, excluding the chain of narrators.
(vi) Al-Sanad: Al-Sanad is the chain of narrators who transmitted the Hadith from the Prophet (SAW) to the compiler. It is used to trace the authenticity and reliability of the narration.
(vii) Al-Sanad al-Ali: Al-Sanad al-Ali refers to a high chain of narration in which there are fewer narrators between the compiler and the Prophet (SAW). It is regarded as stronger due to its closeness to the source.
(viii) Al-Sanad al-Nazil: Al-Sanad al-Nazil refers to a low or long chain of narration in which there are more narrators between the compiler and the Prophet (SAW). It is usually considered weaker compared to a shorter chain, though it may still be authentic if all narrators are reliable.
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Number Eight
(8)
=CONCEPT=
Mutawatir Hadith refers to a report narrated by such a large number of transmitters at every stage of the chain of narration that they can’t have agreed upon a lie. It is transmitted through continuous groups of narrators from the Prophet (SAW) down to the final compiler, and its content is based on direct observation or hearing, not assumption. Because of the massive number of independent chains, Mutawatir Hadith gives certain knowledge and leaves no room for doubt regarding its authenticity.
=CONDITIONS=
(i) Large Number of Narrators at Every Level: A key condition is that the Hadith must be transmitted by a very large number of narrators in every generation of the chain. The exact number is not fixed, but it must be sufficient to eliminate the possibility of collusion on falsehood.
(ii) Impossibility of Collusion on Falsehood: The narrators must be so numerous and spread across different locations and backgrounds that it is logically impossible for them to collectively fabricate the report. This ensures complete trust in the narration.
(iii) Transmission Through Senses, Not Guesswork: Each narrator must report the Hadith based on direct hearing or observation from the previous narrator. It must not be based on speculation, inference, or assumption, as Mutawatir requires certainty.
(iv) Consistency of Content Across All Chains: The narrated content must remain consistent in meaning across all transmission chains. Minor variations in wording are acceptable, but the core meaning must remain unchanged throughout.
(v) Continuation in All Levels of Isnad: The condition of large-scale transmission must be present in every level of the chain, from the beginning to the end. If any level drops to a small number of narrators, it no longer qualifies as Mutawatir.
=VALUE=
(i) Provides Absolute Certainty of Knowledge: Mutawatir Hadith gives definite and unquestionable knowledge because it is based on mass transmission. It is considered equivalent to direct observation in terms of certainty.
(ii) Highest Level of Authenticity in Hadith Science: It is the strongest category of Hadith and cannot be questioned in terms of authenticity. Scholars accept it without needing detailed examination of individual narrators.
(iii) Establishes Strong Religious Belief and Practice: Mutawatir reports form the basis of essential Islamic beliefs and practices, such as the number of daily prayers and fundamental acts of worship, making them universally binding on Muslims.
(iv) Protects Hadith from Fabrication and Error: Due to the large number of independent narrators, falsehood or deliberate fabrication can’t dominate Mutawatir transmission, ensuring preservation of the Prophet’s teachings.
(v) Used as Legal and Theological Proof: Mutawatir Hadith is used as a decisive proof in Islamic law (fiqh) and theology (aqidah). Scholars rely on it for rulings and doctrinal matters because it carries unquestionable authority.
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COMPLETED.
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