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2026
2026 May/June · Paper 22 · Q2 (a, b)14 marksIsnad, matn and classification of Hadiths
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2025 Oct/Nov · Paper 22 · Q2 (a, b)14 marksThe Hadiths and other sources of Islamic law
2025 May/June · Paper 22 · Q2 (a, b)14 marksIsnad, matn and classification of Hadiths
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2024 May/June · Paper 22 · Q2 (a, b)14 marksThe Hadiths and other sources of Islamic law
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2023 Oct/Nov · Paper 22 · Q2 (a, b)14 marksCompilation and collections of Hadiths
2023 May/June · Paper 22 · Q2 (a, b)14 marksIsnad, matn and classification of Hadiths
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2022 May/June · Paper 22 · Q2 (a, b)14 marksThe Hadiths and other sources of Islamic law
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Practice questions
Original questions written by HomiLabs in the style of the exam, with answers and mark schemes. They are not
Cambridge past paper questions and have not been reviewed by Cambridge. Try each one before opening the answer.
Q1The Hadiths and other sources of Islamic law · Core · Paper 2 style · 14 marks
(a)Explain why the Hadiths are the second source of Islamic law after the Qur'an, referring to what the Qur'an says about the Prophet (pbuh).[10]
(b)Give two examples of how a Muslim uses the Hadiths in daily life.[4]
Show answer
(a) The Qur'an commands believers to obey God and obey the Messenger (e.g. Sura 4.59); it tells them to take whatever the Messenger gives and avoid what he forbids (Sura 59.7); it calls him an excellent example to follow (Sura 33.21); it says he does not speak from his own desire but from revelation (Sura 53.3–4); his role was to explain the Qur'an, so his words and actions are needed to practise it; but the Hadiths come second because they are reported by people and must agree with the Qur'an, which is God's own word.
Indicative content: Obey the Messenger (4.59 or similar); take what he gives (59.7); excellent example (33.21); not from desire (53.3–4); he explains the Qur'an; needed to practise worship; second because reported by humans / must agree with the Qur'an. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) e.g. following his practice in prayer and wudu; his manners in eating (saying God's name, eating with the right hand); greeting others with salam; kindness to neighbours and parents; honest trade.
Mark points to credit: Correct example and credit explaining how the Hadith guides the action. Model answer: e.g. following his practice in prayer and wudu; his manners in eating (saying God's name, eating with the right hand); greeting others with salam; kindness to neighbours and parents; honest trade. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q2The Hadiths and other sources of Islamic law · Core · Paper 2 style · 14 marks
(a)The Sunna includes the sayings, actions and silent approval of the Prophet (pbuh). Explain each of these, giving an example.[10]
(b)Why is the Prophet's silent approval an important source of law?[4]
Show answer
(a) Sayings: his words teaching or commanding, e.g. his teaching that actions are judged by intentions. Actions: what he did, which Companions observed and copied, e.g. how he performed prayer, wudu and hajj. Silent approval: something done in his presence or known to him which he did not object to, showing it is allowed, e.g. Companions eating a desert lizard in front of him although he himself did not eat it.
Indicative content: Sayings (qawl) — his words, e.g. 'actions are judged by intentions'; actions (fi'l) — what he did, e.g. how he prayed or performed hajj ('pray as you have seen me pray'); silent approval (taqrir) — what was done in his presence that he did not forbid, e.g. eating the lizard (dabb), or the Companions' different times for 'Asr on the way to Banu Qurayza. All three types, each explained with an example, are needed for Level 4. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) He would not stay silent about something wrong, as his task was to guide; so his silence shows that the practice is permitted, which gives Muslims a wider range of lawful actions and shows Islam's ease.
Mark points to credit: He would correct wrong; silence = permission / ease. Model answer: He would not stay silent about something wrong, as his task was to guide; so his silence shows that the practice is permitted, which gives Muslims a wider range of lawful actions and shows Islam's ease. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q3The Hadiths and other sources of Islamic law · Core · Paper 2 style · 8 marks
(a)State what is meant by the Sunna and the Hadith.[2]
(b)Describe two ways in which the Companions used the Hadiths to make decisions after the death of the Prophet (pbuh).[4]
(c)What does the plague example teach Muslims about following the Sunna in a modern health emergency?[2]
Show answer
(a) Sunna: the practice / way of life of the Prophet (pbuh), his sayings, actions and approvals. Hadith: a report that records what he said, did or approved.
1 mark for each correct definition.
(b) When 'Umar was travelling to Syria and heard there was plague there, 'Abd al-Rahman ibn 'Awf told him the Prophet (pbuh) had said not to enter a land with plague or leave it if you are there; 'Umar turned back. When Abu Bakr was asked about a grandmother's share of inheritance, he asked the Companions and accepted the report of al-Mughira, confirmed by Muhammad ibn Maslama, of what the Prophet (pbuh) had given. Companions consulted Mothers of the Believers about his practice at home.
Up to 2 marks per example: situation (1) and use of the Hadith (1).
(c) The Sunna supports sensible public-health measures such as quarantine; Muslims should follow medical advice to protect others, as many did during the COVID-19 pandemic.
1 mark: link to quarantine/health rules; 1 mark: modern application.
Q4The Hadiths and other sources of Islamic law · Core · Paper 2 style · 14 marks
(a)Describe how the Hadiths guide Muslims in their manners and relationships, giving examples.[10]
(b)Choose one of these teachings and explain how a young Muslim could act on it at school.[4]
Show answer
(a) They teach kindness and respect to parents (with the mother given special emphasis); good treatment of neighbours; greeting others with peace and smiling as charity; honesty in trade and not cheating; showing mercy to children and respect to elders; controlling anger; removing harm from the path; manners of eating and visiting.
Indicative content: Accurate examples of guidance in manners and relationships, e.g.: greeting with salam; smiling is charity; respect for elders and mercy to the young; kindness to neighbours; speak good or stay silent; love for others what you love for yourself; honour guests; avoid backbiting. Examples linked to Hadiths are needed for Level 3 and above. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) e.g. controlling anger: walking away from an argument, staying calm when insulted, apologising; or smiling and greeting classmates of every background to build friendship.
Mark points to credit: Teaching chosen; developed, practical action in school. Model answer: e.g. controlling anger: walking away from an argument, staying calm when insulted, apologising; or smiling and greeting classmates of every background to build friendship. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q5The Hadiths and other sources of Islamic law · Standard · Paper 2 style · 14 marks
(a)Describe the different ways in which the Sunna relates to the Qur'an, with an example of each.[10]
(b)Why do you think the Qur'an leaves many details to be explained by the Prophet (pbuh)?[4]
Show answer
(a) It confirms what the Qur'an says, e.g. Hadiths that repeat the duty of prayer, fasting and honesty; it explains and details general commands, e.g. the number of rak'at and the actions of prayer, the rate of zakat, the rites of hajj; it specifies or limits a general statement, e.g. it explains which relatives inherit and that a killer does not inherit from the person killed; it gives rulings on matters the Qur'an does not mention directly, e.g. forbidding men to wear gold and silk.
Indicative content: Relationships, each with a correct example: confirmation (e.g. the command to pray); explanation / detail (how to pray, amounts of zakat); restriction / specification (inheritance not for a killer; cutting the hand only above a minimum value); independent ruling (e.g. a man may not be married to a woman and her aunt at once). At least three relationships, each with a correct example, are needed for Level 4. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) Showing is clearer than describing: a living example made practice easy to learn; it also links obedience to God with following His Messenger, keeping the Qur'an and Sunna together.
Credit a reasoned answer such as: Showing is clearer than describing: a living example made practice easy to learn; it also links obedience to God with following His Messenger, keeping the Qur'an and Sunna together. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q6The Hadiths and other sources of Islamic law · Standard · Paper 2 style · 14 marks
(a)Describe ijma' (consensus) as a source of Islamic law and explain how it is linked to the Qur'an and Hadith.[10]
(b)Some people say ijma' is impossible today because Muslims are spread across the world. How far do you agree?[4]
Show answer
(a) Ijma' is the agreement of the qualified scholars of the community (first the Companions) on a ruling after the Prophet's death; it is used where the Qur'an and Hadith are not explicit; it gets its authority from the Qur'an's command to obey those in authority and to hold together and not divide, and from the Hadith that the community will not agree on an error; it must be based on and agree with the Qur'an and Sunna; an example is the Companions' agreement to collect the Qur'an into one book.
Indicative content: Definition; first by Companions, later by scholars; used when texts are not explicit; Qur'anic basis; Hadith basis; must agree with Qur'an and Sunna; example. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) Full agreement of every scholar is hard to prove today; but councils of scholars meet internationally and reach collective rulings on new questions, and long-standing consensus on basic matters (e.g. five daily prayers) still guides Muslims; so ijma' remains useful in a modified form.
Mark points to credit: Argument for difficulty; counter-argument with example; judgement. Model answer: Full agreement of every scholar is hard to prove today; but councils of scholars meet internationally and reach collective rulings on new questions, and long-standing consensus on basic matters (e.g. five daily prayers) still guides Muslims; so ijma' remains useful in a modified form. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q7The Hadiths and other sources of Islamic law · Standard · Paper 2 style · 14 marks
(a)Describe how the Hadiths explain the details of two of the following: zakat; fasting; hajj.[10]
(b)Why does this show that the Qur'an and the Hadiths cannot be separated?[4]
Show answer
(a) Zakat: the Qur'an commands it and names who receives it; the Hadiths give the minimum amount of wealth (nisab), the period of a year, and the rates (e.g. one-fortieth of savings and trade goods, and set amounts for crops and livestock). Fasting: the Qur'an commands fasting in Ramadan; the Hadiths explain the pre-dawn meal, breaking the fast promptly at sunset, what breaks a fast (accidental eating does not), and the extra night prayers. Hajj: the Qur'an commands hajj and mentions some rites; the Prophet (pbuh) performed it in front of the Companions and told them to learn their rites from him, so the order and details of the rites (ihram, tawaf, standing at 'Arafa, stoning) come from his practice.
Indicative content: For each chosen pillar, what the Qur'an says and the details from Hadith: zakat — Qur'an commands it with prayer (2.43) and names recipients (9.60); Hadith gives the nisab, rate (2.5%) and items. Fasting — Qur'an commands it (2.183–185); Hadith gives suhur and iftar, what breaks the fast, Laylat al-Qadr, voluntary fasts. Hajj — Qur'an commands it (3.97); Hadith gives the rites in detail (Farewell Hajj: 'take your rites from me'). Both chosen pillars must be covered for Level 3 and above. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) Without the Hadiths Muslims could not perform basic duties commanded in the Qur'an; the Qur'an gives the command and the Hadiths show how to obey it.
Mark points to credit: Duties impossible without Hadith; Qur'an commands, Hadith shows how. Model answer: Without the Hadiths Muslims could not perform basic duties commanded in the Qur'an; the Qur'an gives the command and the Hadiths show how to obey it. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q8The Hadiths and other sources of Islamic law · Standard · Paper 2 style · 14 marks
(a)Explain the differences between the Qur'an, a Hadith Qudsi and an ordinary (Prophetic) Hadith.[10]
(b)Why is it important for Muslims to know these differences?[4]
Show answer
(a) The Qur'an: God's own words, both meaning and wording, revealed through Jibril, recited in prayer, preserved in one text, and transmitted by vast numbers. A Hadith Qudsi: meaning from God but expressed in the Prophet's own words, in which he reports what God said; it is not part of the Qur'an, is not recited in prayer as Qur'an, and is checked through its chain like other Hadiths. A Prophetic Hadith: the Prophet's own words, actions or approvals, guided by God but not reported as God speaking; its authenticity varies and is graded by scholars.
Indicative content: Qur'an — God's words and wording, revealed through Jibril, recited in prayer, mutawatir, a miracle. Hadith Qudsi — meaning from God in the Prophet's words, not recited in prayer, may be graded. Prophetic Hadith — the Prophet's own words and actions, graded for authenticity. All three must be covered and contrasted for Level 4. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) So that they give each the correct level of authority and do not treat a Hadith as Qur'an or reject an authentic Hadith; it protects the Qur'an's unique status.
Credit a reasoned answer such as: So that they give each the correct level of authority and do not treat a Hadith as Qur'an or reject an authentic Hadith; it protects the Qur'an's unique status. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q9The Hadiths and other sources of Islamic law · Standard · Paper 2 style · 8 marks
(a)Describe the instructions given by the Prophet (pbuh) about how his Hadiths should be passed on accurately.[4]
(b)Some of the closest Companions, such as Abu Bakr and 'Umar, narrated far fewer Hadiths than younger Companions such as Abu Hurayra and Ibn 'Abbas. Suggest reasons for this and what it shows about their attitude to the Hadiths.[4]
Show answer
(a) He warned that anyone who deliberately lies about him will take his place in Hell; he prayed for the one who hears his words, memorises them and passes them on exactly as heard; he told those present to convey to those absent; Companions such as 'Abdullah ibn 'Amr were allowed to write his words; Companions were careful, some reporting little for fear of error.
1 mark each for any four of: warning against lying about him; prayer for those who convey accurately; present to inform absent; permission to write (example); Companions' caution.
(b) They feared making a mistake and so falsely attributing words to the Prophet (pbuh), in view of his warning; they were busy leading and governing the community; they died earlier, before later generations came seeking Hadiths, while younger Companions lived longer and taught many students; 'Umar also discouraged too much narration so that people would concentrate on the Qur'an. It shows deep respect for the Prophet's words and a strong sense of responsibility for accuracy.
1 mark per reason, up to 3: fear of error / warning against lying about him; occupied with leadership; died earlier while younger Companions lived longer and taught; 'Umar's wish to keep focus on the Qur'an. 1 mark: what it shows (respect, caution, responsibility).
Q10The Hadiths and other sources of Islamic law · Challenge · Paper 2 style · 14 marks
(a)Explain how qiyas (analogy) works, using an example from the life of the Prophet (pbuh) or from later scholars.[10]
(b)Why do you think the Prophet (pbuh) explained his answer by comparison instead of simply giving a ruling?[4]
Show answer
(a) Qiyas compares a new case with an existing ruling from the Qur'an or Sunna that has the same underlying cause, and applies the same ruling; the Prophet (pbuh) himself used reasoning of this kind: when a woman asked whether she could perform hajj for her mother who had died having vowed to do it, he asked whether she would pay her mother's debt, and said a debt to God is even more deserving to be paid; later scholars applied the ban on wine (because it intoxicates) to all intoxicating drugs; qiyas is used only when there is no clear text or consensus.
Indicative content: Definition — analogy; the common cause ('illa) between the original case and the new case; the Prophet's example (performing hajj for a dead mother compared with paying her debt) or another correct example with original case, cause and new case; used only after the Qur'an, Sunna and ijma'; carried out by qualified scholars. An accurate example with original case, cause and new case is needed for Level 4. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) To teach the Companions how to reason so they could answer new questions after him; to make the ruling easy to understand and accept by linking it to something familiar; it shows Islam encourages careful, reasoned thinking within the guidance of revelation.
Mark points to credit: Developed reason (teach method; understanding; Islam values reason within revelation). Model answer: To teach the Companions how to reason so they could answer new questions after him; to make the ruling easy to understand and accept by linking it to something familiar; it shows Islam encourages careful, reasoned thinking within the guidance of revelation. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q11The Hadiths and other sources of Islamic law · Challenge · Paper 2 style · 8 marks
(a)Explain what ijtihad is and describe the qualities that a person needs in order to carry it out.[4]
(b)The Prophet (pbuh) said that a sincere judge who makes a mistake still receives a reward. What does this teach Muslims about honest effort in their own work?[4]
Show answer
(a) Ijtihad is the effort of a qualified scholar to work out a ruling from the sources when there is no clear text; it includes methods such as qiyas; the scholar needs deep knowledge of the Qur'an and Hadith (including which Hadiths are authentic), of Arabic, of earlier rulings and points of consensus, of the methods of law, and good character and piety; the Prophet (pbuh) taught that a judge who strives and is right gets two rewards and one who strives and is wrong gets one reward.
1 mark each for any four of: definition; used where texts are silent; knowledge of Qur'an/Hadith; Arabic; previous rulings/consensus; methodology; piety/integrity; Hadith of rewards for the judge.
(b) God values sincere, careful effort, not only results; so a student, doctor or judge should study thoroughly and try their best; this removes fear of trying, but it does not excuse carelessness or lack of qualification; it also encourages tolerance of differing scholarly opinions.
Level marking. 1: simple lesson. 2: lesson explained. 3: applied to an example from work/study today. 4: developed with a limit (needs preparation/qualification) or link to tolerance of differences.
Q12The Hadiths and other sources of Islamic law · Challenge · Paper 2 style · 14 marks
(a)Describe how scholars would use the sources of Islamic law, in order, to reach a ruling on a modern medical question such as a blood transfusion.[10]
(b)'The four sources together allow Islam to answer any question in any age.' Do you agree? Give reasons.[4]
Show answer
(a) First they look for a direct statement in the Qur'an (there is none on transfusion, but there are principles such as saving one life being like saving all humanity and not throwing oneself into destruction); then in the Hadiths (encouragement to seek treatment, removing harm); then they check whether there is consensus of scholars; if not, they use qiyas and ijtihad, comparing it with permitted acts of saving life and weighing benefit against harm; most scholars conclude transfusion is permitted to save life, and councils of scholars publish rulings.
Indicative content: Stages applied correctly: Qur'an — principles such as saving a life is like saving all mankind (5.32) and not throwing yourself into destruction; Hadith — seek treatment, for God has made a cure for every disease; no harm and no reciprocating harm; ijma' — consensus of scholars or councils; qiyas / ijtihad with reasoning (e.g. compared with other life-saving help); conclusion or the role of scholarly councils. The sources must be used in order and applied to the example for Level 3 and above. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) Mostly yes: the fixed texts give principles and the methods of ijma' and qiyas apply them to new situations, so new issues (technology, medicine, finance) can be answered; but answers depend on qualified scholars and may differ, so Muslims need to accept respectful differences.
Mark points to credit: Judgement; reason (fixed principles + flexible methods); example or qualification. Model answer: Mostly yes: the fixed texts give principles and the methods of ijma' and qiyas apply them to new situations, so new issues (technology, medicine, finance) can be answered; but answers depend on qualified scholars and may differ, so Muslims need to accept respectful differences. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q13The Hadiths and other sources of Islamic law · Challenge · Paper 2 style · 14 marks
(a)Explain, with examples, why the Hadiths are needed to understand the meaning of some verses of the Qur'an.[10]
(b)A classmate in Lahore says he follows 'only the Qur'an' and ignores the Hadiths. How would you respond?[4]
Show answer
(a) Some words in the Qur'an have a special meaning that the Prophet (pbuh) explained: when a verse said those who believe and do not mix their faith with wrongdoing will be safe (Sura 6.82), Companions were worried as everyone does some wrong, and he explained that 'wrongdoing' here means associating partners with God; general commands like 'establish prayer' and 'pay zakat' are explained in practice; the background of revelation is known from reports; some verses are given their precise scope by his explanation, e.g. which relatives inherit.
Indicative content: Special meanings explained; Sura 6.82 example (Companions' worry, meaning of wrongdoing); general commands detailed; background of revelation; limits/scope of rulings; example of inheritance or another accurate example. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) Explain that the Qur'an itself commands obedience to the Prophet (pbuh) and calls him an example, so following the Qur'an requires following the Sunna; without the Hadiths he could not pray, pay zakat or perform hajj correctly; scholars have carefully checked Hadiths, so they can be relied on. Respond respectfully.
Mark points to credit: Qur'anic command to obey the Prophet; practical impossibility example; Hadith science ensures reliability / respectful manner. Model answer: Explain that the Qur'an itself commands obedience to the Prophet (pbuh) and calls him an example, so following the Qur'an requires following the Sunna; without the Hadiths he could not pray, pay zakat or perform hajj correctly; scholars have carefully checked Hadiths, so they can be relied on. Respond respectfully. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q14Isnad, matn and classification of Hadiths · Core · Paper 2 style · 8 marks
(a)Explain what is meant by the isnad and the matn of a Hadith.[4]
(b)A report begins: 'Ahmad told us that Khalid told him that Abu Hurayra heard the Prophet (pbuh) say …'. (i) Name the Companion in this chain. (ii) Explain what a scholar would need to find out about Khalid before accepting the report.[4]
Show answer
(a) The isnad is the chain of narrators through whom the Hadith has been passed down, from the collector back to the Prophet (pbuh), e.g. 'A told me that B told him that C heard the Prophet say…'. The matn is the actual text or content of the Hadith, what the Prophet (pbuh) said, did or approved.
2 marks for isnad (chain of narrators; back to the Prophet (pbuh) / example) and 2 marks for matn (text/content; what he said or did).
(b) (i) Abu Hurayra. (ii) Whether Khalid was truthful and of good character; whether he had an accurate memory or careful written records; and whether he actually met (or lived at the same time and place as) both Abu Hurayra and Ahmad, so that the chain is unbroken; if any of these fails, the report is not sahih.
(i) B1: Abu Hurayra. (ii) 1 mark each for any three of: good character/truthfulness; accurate memory/records; met Abu Hurayra (same time and place); met Ahmad / chain unbroken; consequence if a test fails (report weak).
Q15Isnad, matn and classification of Hadiths · Core · Paper 2 style · 14 marks
(a)Describe the three main categories of Hadith: sahih, hasan and da'if.[10]
(b)Why do you think scholars did not simply throw away all weak Hadiths?[4]
Show answer
(a) Sahih (sound): unbroken chain, every narrator of good character and strong memory, no hidden defect and no conflict with stronger reports; the highest grade, used for law. Hasan (good): meets the same conditions but one or more narrators has a slightly weaker memory; accepted and used for law. Da'if (weak): fails one or more conditions, e.g. a missing link in the chain or a narrator of poor memory or doubtful character; not used to establish laws.
Indicative content: Sahih — sound: continuous chain of reliable, accurate narrators, no hidden defect or contradiction; used for law and belief. Hasan — good: chain continuous but a narrator slightly weaker in memory; accepted for law. Da'if — weak: break in the chain or a weak narrator; not used for law, may be used for encouragement of good deeds with care. All three categories, with definition and status, are needed for Level 4. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) A weak Hadith is not proven false; some scholars used mildly weak reports to encourage good deeds when they agree with established teachings, while not basing laws on them; keeping records also helped identify fabrication.
Mark points to credit: Weak ≠ fabricated; limited use / record-keeping. Model answer: A weak Hadith is not proven false; some scholars used mildly weak reports to encourage good deeds when they agree with established teachings, while not basing laws on them; keeping records also helped identify fabrication. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q16Isnad, matn and classification of Hadiths · Core · Paper 2 style · 8 marks
(a)State the meaning of the terms: (i) sahih; (ii) da'if; (iii) mawdu'.[3]
(b)Describe what a complete isnad must show.[3]
(c)Why might a Muslim judge rely on a sahih Hadith but not on a da'if one?[2]
Show answer
(a) (i) sahih: sound / authentic, with a connected chain of reliable narrators and no defect; (ii) da'if: weak, failing one or more conditions of authenticity; (iii) mawdu': fabricated, invented and falsely attributed to the Prophet (pbuh).
1 mark for each correct meaning.
(b) A continuous chain with no missing link; every narrator named and known; each narrator heard the report from the one before; it goes all the way back to the Prophet (pbuh).
1 mark each for any three of the points.
(c) A legal decision affects people's rights and must be based on reliable evidence; a da'if Hadith is not certain to come from the Prophet (pbuh), so it cannot establish a law.
1 mark: rulings need reliable evidence; 1 mark: da'if not established.
Q17Isnad, matn and classification of Hadiths · Standard · Paper 2 style · 14 marks
(a)Describe the qualities a narrator had to have for a Hadith to be accepted as authentic (sahih).[10]
(b)Al-Bukhari was born in 810 CE and the Prophet (pbuh) died in 632 CE. How many years separate these dates, and why does this make checking narrators essential?[4]
Show answer
(a) The narrator must be a Muslim of sound mind and adult when reporting; of good character and truthful ('adala), known for piety and avoiding major sins; have an accurate, strong memory or careful written record (dabt); must have actually met or lived at the same time and place as the person he narrates from, so the chain is connected; must not be known for errors, forgetfulness or for inventing; must not hold views that would lead him to distort the report.
Indicative content: Muslim; sane/adult; good character/truthful; precise memory or records; connection with teacher (met / same era); not known for errors/lying; no motive to distort. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) 178 years (810 − 632). Over such a long period the Hadith passed through several generations of narrators, so each link had to be checked for reliability and continuity to ensure nothing was added, lost or invented.
Mark points to credit: B1: 178. several generations / links in the chain; risk of error or fabrication at any link. Model answer: 178 years (810 − 632). Over such a long period the Hadith passed through several generations of narrators, so each link had to be checked for reliability and continuity to ensure nothing was added, lost or invented. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q18Isnad, matn and classification of Hadiths · Standard · Paper 2 style · 8 marks
(a)Explain the difference between a mutawatir and an ahad Hadith.[4]
(b)Give one example of something Muslims know with certainty because it has been passed on by mass transmission, and explain why this matters.[4]
Show answer
(a) Mutawatir: reported by so many narrators at every stage of the chain that it is impossible for them all to have agreed on a lie or made the same mistake; it gives certain knowledge. Ahad: reported by fewer narrators at one or more stages; its strength depends on the quality of its chain (it can be sahih, hasan or da'if), and it gives strong probability rather than absolute certainty.
2 marks for mutawatir (many narrators at every level; certainty) and 2 for ahad (fewer narrators; graded by chain; probable knowledge).
(b) e.g. the text of the Qur'an itself, or the way of performing the five daily prayers and their number of units, passed on by whole generations; this matters because it means the core practices of Islam do not depend on any single report, giving all Muslims a shared, secure foundation.
1 mark: valid example; 1 mark: how it was transmitted; 2 marks: developed explanation of why it matters (certainty, unity).
Q19Isnad, matn and classification of Hadiths · Standard · Paper 2 style · 14 marks
(a)Explain why some people invented false Hadiths in the early centuries of Islam.[10]
(b)How did the existence of fabricated Hadiths lead to the development of Hadith criticism?[4]
Show answer
(a) To support a political group or ruler in disputes after the early civil conflicts; to support a sect's or school's opinions; by storytellers and preachers wanting to attract audiences or encourage piety with exaggerated rewards; by enemies of Islam wanting to damage it from within; for personal gain such as praising a tribe, city or trade; through careless people who attributed wise sayings to the Prophet (pbuh).
Indicative content: Political motives; sectarian/school motives; storytellers/preachers; enemies of Islam; personal/tribal/city glory or trade; carelessness / attributing proverbs. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) Scholars realised that not every report could be trusted, so they demanded chains of narrators ('name your men'), studied narrators' lives, tested texts against the Qur'an and established Sunna, and classified Hadiths; this produced the careful collections of the third century AH.
Mark points to credit: Any three linked developments. Model answer: Scholars realised that not every report could be trusted, so they demanded chains of narrators ('name your men'), studied narrators' lives, tested texts against the Qur'an and established Sunna, and classified Hadiths; this produced the careful collections of the third century AH. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q20Isnad, matn and classification of Hadiths · Standard · Paper 2 style · 14 marks
(a)Describe the tests scholars used to examine the matn (text) of a Hadith.[10]
(b)Why is examining the text especially useful when a chain looks reliable?[4]
Show answer
(a) It must not contradict the Qur'an; it must not contradict better-established Hadiths or Sunna; it must not contradict clear reason, the senses or well-known historical facts; its language should fit the Prophet's style (very poor or exaggerated language is suspicious); it should not promise huge rewards for tiny acts or terrible punishment for small faults; it should not openly favour a particular group, place or ruler in a way that suggests a motive.
Indicative content: Agreement with Qur'an; agreement with stronger Hadith; agreement with reason / known facts; style of language; exaggeration of reward/punishment; signs of partisan motive. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) A forger might attach a false text to a chain of famous narrators; checking the content can reveal such forgery or an honest error by a narrator; this double check protects the Sunna.
Mark points to credit: Chains can be forged/borrowed; text reveals error/forgery; double check strengthens confidence. Model answer: A forger might attach a false text to a chain of famous narrators; checking the content can reveal such forgery or an honest error by a narrator; this double check protects the Sunna. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q21Isnad, matn and classification of Hadiths · Standard · Paper 2 style · 8 marks
(a)A message forwarded on a phone in Peshawar claims to be a Hadith promising great reward for sending it to ten people. Describe the steps a Muslim should take to check whether it is genuine.[4]
(b)Why is it wrong to pass on such a message without checking it?[4]
Show answer
(a) Look for its reference: which collection, book and number; check that reference in a reliable printed or online Hadith collection; see how scholars have graded it (sahih, hasan, da'if, fabricated); ask a qualified scholar or teacher; compare its content with the Qur'an and well-known teachings, since exaggerated rewards for small acts are a sign of fabrication.
1 mark each for any four of: find the reference; check in reliable collection; check grading; ask a scholar; test content (exaggeration / contradiction).
(b) The Prophet (pbuh) warned severely against attributing to him what he did not say; forwarding a fabrication spreads falsehood about the religion; it misleads others, and the sender shares in the error; it can damage the image of Islam; careful checking shows respect for the Prophet (pbuh).
1 mark per developed point up to 4.
Q22Isnad, matn and classification of Hadiths · Standard · Paper 2 style · 8 marks
(a)Describe how the Companions and the next generation began the careful checking of Hadiths.[4]
(b)What lesson about checking information can people in today's world learn from this early caution?[4]
Show answer
(a) Companions sometimes asked for a witness before accepting a report, e.g. 'Umar asked Abu Musa al-Ash'ari to bring another Companion who had heard the Prophet's instruction about asking permission three times before entering; 'A'isha corrected reports she knew to be inaccurate; after the civil conflicts, the next generation (Tabi'un) began to ask for the chain of narrators before accepting a report; they travelled to hear Hadiths directly from Companions.
1 mark each for any four of: asking for witnesses; 'Umar and Abu Musa example; 'A'isha's corrections; Tabi'un began demanding isnad; after the conflicts / rise of fabrication; travel to verify.
(b) Information should be checked before it is accepted or shared, especially when it matters; ask for sources and evidence, consult more than one reliable source, and be cautious of reports that serve someone's interest; this applies to news, social media and research.
Level marking. 1: simple lesson. 2: lesson explained. 3–4: developed with modern example(s) and link to early practice.
Q23Isnad, matn and classification of Hadiths · Challenge · Paper 2 style · 14 marks
(a)Describe the science of the narrators ('ilm al-rijal) and how it helped scholars judge Hadiths.[10]
(b)'The study of narrators made the Hadith literature one of the most carefully checked bodies of history in the world.' Evaluate this statement.[4]
Show answer
(a) Scholars collected detailed biographies of thousands of narrators: their names, family, dates of birth and death, places they lived and travelled, their teachers and students, their character, memory and beliefs; these were recorded in biographical dictionaries; scholars travelled widely to meet narrators and test their memory; with this information they could check whether two narrators could have met, whether a narrator was reliable, and whether a chain was continuous; narrators were graded from highly trustworthy to rejected.
Indicative content: Biographies collected; dates/places; teachers and students; character and memory; recorded in dictionaries; travel to verify; checks if narrators met; grading of narrators. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) It is strongly supported: few other traditions recorded the reliability of every transmitter; this allowed fabricated reports to be identified; however, the system relied on human judgement, and scholars sometimes differ in grading, so continued scholarship is still needed; a reasoned judgement is required.
Mark points to credit: Argument for; limitation/qualification; reasoned judgement. Model answer: It is strongly supported: few other traditions recorded the reliability of every transmitter; this allowed fabricated reports to be identified; however, the system relied on human judgement, and scholars sometimes differ in grading, so continued scholarship is still needed; a reasoned judgement is required. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q24Isnad, matn and classification of Hadiths · Challenge · Paper 2 style · 14 marks
(a)Explain the relationship between isnad, matn and the classification of a Hadith.[10]
(b)Which do you think is more important in judging a Hadith, the isnad or the matn? Give reasons.[4]
Show answer
(a) The classification (sahih, hasan, da'if, fabricated) depends on examining both parts together; the isnad is checked for continuity and the reliability of every narrator; the matn is checked for consistency with the Qur'an, stronger Hadiths and reason; a Hadith is sahih only if the chain is fully connected with trustworthy, precise narrators and the text has no hidden defect or contradiction; a slight weakness in a narrator's memory makes it hasan; a broken chain or unreliable narrator makes it da'if; a liar in the chain or a text contradicting the Qur'an marks it as fabricated; the number of chains (mutawatir/ahad) also affects how certain it is.
Indicative content: The isnad is checked for continuity and the reliability of each narrator; the matn is checked for agreement with the Qur'an and stronger Hadiths and for sense; both must pass for a sahih grade; a weak isnad makes a report da'if even if the matn sounds good; a matn contradicting the Qur'an marks the report as weak or fabricated even with a good isnad; hasan and mawdu' as results of the same checks. The answer must explain the relationship, not only define the terms, for Level 3 and above. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) A reasoned view: the isnad was the main tool of early scholars because content alone can be judged subjectively; but the matn must still agree with the Qur'an and established Sunna; most scholars treat both as necessary, with isnad as the first filter.
Mark points to credit: Judgement; reason; recognition of the role of the other / balanced conclusion. Model answer: A reasoned view: the isnad was the main tool of early scholars because content alone can be judged subjectively; but the matn must still agree with the Qur'an and established Sunna; most scholars treat both as necessary, with isnad as the first filter. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q25Isnad, matn and classification of Hadiths · Challenge · Paper 2 style · 14 marks
(a)Describe how scholars identified a fabricated (mawdu') Hadith.[10]
(b)To what extent were these methods successful in protecting the Sunna? Give reasons.[4]
Show answer
(a) A narrator in the chain was a known liar or admitted forging; the chain was broken or the narrators could not have met (dates and places did not match); the report was known only from one unreliable narrator; the text contradicted the Qur'an, authentic Sunna or established facts; the language was weak or unlike the Prophet's style; it contained extreme rewards or threats for trivial acts; it clearly served the interest of a sect, ruler, tribe or trade.
Indicative content: Isnad signs: a known liar or unknown narrator in the chain; a narrator who could not have met his source; a report found only from one unreliable source. Matn signs: contradicts the Qur'an or mutawatir Hadith; huge rewards for tiny deeds; poor or un-Prophetic language; favours a sect, ruler or tribe; contradicts reason or known history; the fabricator's confession. Both isnad and matn signs are needed for Level 4. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) Largely successful: scholars produced collections of authentic Hadiths and separate books listing fabricated ones, so Muslims can tell them apart; but fabricated sayings still circulate among people who do not check, so education is still needed today.
Mark points to credit: Judgement; evidence of success; limitation. Model answer: Largely successful: scholars produced collections of authentic Hadiths and separate books listing fabricated ones, so Muslims can tell them apart; but fabricated sayings still circulate among people who do not check, so education is still needed today. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q26Compilation and collections of Hadiths · Core · Paper 2 style · 14 marks
(a)Describe how the Hadiths were preserved during the lifetime of the Prophet (pbuh) and the time of the Companions.[10]
(b)Why did the Prophet (pbuh) at first discourage writing his sayings?[4]
Show answer
(a) Companions memorised his words and observed his actions, often learning in groups and repeating them; at first he discouraged writing Hadiths in case they were confused with the Qur'an, but later some Companions were allowed to write, e.g. 'Abdullah ibn 'Amr ibn al-'As, whose notebook was called al-Sahifa al-Sadiqa; his letters and treaties were kept in writing; after his death Companions such as Abu Hurayra, 'A'isha, Ibn 'Umar, Ibn 'Abbas and Anas ibn Malik taught many students; they were careful and checked each other's reports; Companions spread to new cities and taught there.
Indicative content: Memorisation; practice/observing; early discouragement of writing (reason); later permission; 'Abdullah ibn 'Amr's al-Sahifa al-Sadiqa; written letters/treaties; named Companions who narrated many Hadiths; teaching students; caution/checking; spread to new cities. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) So that his words would not be mixed up with the Qur'an while it was still being revealed and written; once the Qur'an was well known and distinct, writing was allowed.
Mark points to credit: Fear of confusion with the Qur'an; later allowed when the risk had passed. Model answer: So that his words would not be mixed up with the Qur'an while it was still being revealed and written; once the Qur'an was well known and distinct, writing was allowed. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q27Compilation and collections of Hadiths · Standard · Paper 2 style · 14 marks
(a)Describe the stage of Hadith collection in the time of the Successors (Tabi'un), including the role of 'Umar ibn 'Abd al-'Aziz.[10]
(b)Why do you think a ruler's support was important for this stage of collection?[4]
Show answer
(a) As the Companions died and fabrication grew, the need for written collection increased; the Umayyad caliph 'Umar ibn 'Abd al-'Aziz ordered scholars and governors to collect and write down the Hadiths so that they would not be lost; Ibn Shihab al-Zuhri was among the first to collect them on this order; scholars travelled across the Muslim lands to gather reports; collections were often arranged by topic and mixed with sayings of Companions and rulings; Imam Malik's al-Muwatta' in Madina is an early surviving example.
Indicative content: Companions dying / fear of loss; rise of fabrication; 'Umar ibn 'Abd al-'Aziz's order; al-Zuhri; travel to collect; early works mixed Hadith with Companions' sayings; al-Muwatta' of Imam Malik. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) A caliph's order gave the work official backing and resources, encouraged scholars across the provinces to collect and send reports, and made the task urgent before knowledge was lost; but scholars kept their independence in judging Hadiths.
Credit a reasoned answer such as: A caliph's order gave the work official backing and resources, encouraged scholars across the provinces to collect and send reports, and made the task urgent before knowledge was lost; but scholars kept their independence in judging Hadiths. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q28Compilation and collections of Hadiths · Standard · Paper 2 style · 8 marks
(a)Explain the difference between a musnad and a musannaf collection of Hadiths, and give an example of each.[4]
(b)Which type of collection would be more useful to a judge needing a ruling on a business contract, and which to a scholar studying the reports of 'A'isha? Explain your answers.[4]
Show answer
(a) Musnad: Hadiths arranged by the name of the Companion who narrated them, all reports of one Companion together, e.g. the Musnad of Ahmad ibn Hanbal. Musannaf: Hadiths arranged by subject (e.g. purification, prayer, zakat, trade), e.g. the Sahih of al-Bukhari or the Sahih of Muslim.
(b) The judge would use a musannaf, because all Hadiths on trade and contracts are found together under one chapter; the scholar would use a musnad, because all the reports narrated by 'A'isha are grouped under her name, making it easy to study her narrations and check them.
2 marks each: correct type (1) and reason (1).
Q29Compilation and collections of Hadiths · Challenge · Paper 2 style · 14 marks
(a)Write about the 'golden age' of Hadith compilation in the third century after the migration, naming the main collections.[10]
(b)Why do you think the third century was the right time for these great collections to be made?[4]
Show answer
(a) In the third century AH (ninth century CE) scholars produced the most respected collections, using strict methods to check chains and texts; the six main Sunni collections are the Sahih of al-Bukhari, the Sahih of Muslim ibn al-Hajjaj, and the Sunan of Abu Dawud, al-Tirmidhi, al-Nasa'i and Ibn Majah; al-Bukhari and Muslim included only Hadiths they judged sahih; the Sunan works focused on legal Hadiths and noted the strength of reports; the Musnad of Ahmad ibn Hanbal is also from this time. Shi'a Muslims rely mainly on four later collections: al-Kafi (al-Kulayni), Man la yahduruhu al-faqih (al-Saduq), and Tahdhib al-ahkam and al-Istibsar (al-Tusi).
Indicative content: Third century AH / ninth century CE; strict criticism methods; the six collections — Bukhari, Muslim, Abu Dawud, Tirmidhi, Nasa'i, Ibn Maja; Bukhari and Muslim include only sahih reports; the Sunan focus on law; the Musnad of Ahmad ibn Hanbal; the Shi'a four books (credit as alternative). The main collections must be named for Level 3 and above. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) By then Hadiths were spread in many cities and could be gathered by travel; the science of narrators had developed fully; fabrication had become widespread, so a reliable selection was urgently needed.
Credit a reasoned answer such as: By then Hadiths were spread in many cities and could be gathered by travel; the science of narrators had developed fully; fabrication had become widespread, so a reliable selection was urgently needed. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
Q30Compilation and collections of Hadiths · Challenge · Paper 2 style · 14 marks
(a)Write about Imam al-Bukhari and the method he used in compiling his Sahih.[10]
(b)Using the dates in your answer, calculate al-Bukhari's approximate age at death, and explain what his life teaches students about dedication.[4]
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(a) He was born in Bukhara in Central Asia in 810 CE; he showed a remarkable memory from childhood; he travelled widely (Makka, Madina, Iraq, Syria, Egypt) to learn from hundreds of teachers; he is said to have collected hundreds of thousands of reports and selected only about seven thousand (including repeats) for his Sahih over about sixteen years; he accepted a Hadith only if each narrator was reliable and was known to have actually met the one he narrated from; it is reported that he made ablution and prayed before recording each Hadith; he arranged the book by subject; it is regarded by Sunni Muslims as the most authentic book after the Qur'an; he died in 870 CE near Samarqand.
Indicative content: Born Bukhara 810 CE; strong memory; extensive travel; many teachers; large collection, small selection; about 16 years; strict condition of meeting; prayer/ablution before each entry; arranged by subject (musannaf); high status; died 870 CE. Marked by levels out of 10. Level 4 (9–10): a full, accurate and well-organised answer with precise detail (names, dates, places, sequence) and supporting references to the Qur'an or Hadith where relevant. Level 3 (6–8): a mostly accurate answer covering the main points, with some detail but gaps or little supporting evidence. Level 2 (3–5): a general answer with some relevant points but limited detail or some errors. Level 1 (1–2): a few basic or partly relevant points. 0: nothing creditworthy.
(b) About 60 years (870 − 810). His lifelong travel and care show that valuable knowledge requires patience, effort and honesty; students should work steadily and check their work carefully.
Mark points to credit: B1: 60. lesson on dedication applied to students. Model answer: About 60 years (870 − 810). His lifelong travel and care show that valuable knowledge requires patience, effort and honesty; students should work steadily and check their work carefully. Marked by levels out of 4. Level 4 (4): a well-developed, reasoned answer (two developed points, or one fully developed point) linked to life today, with a clear judgement where the question asks for one. Level 3 (3): a reasoned answer with some development and a relevant example, but the judgement or link to today is less clear. Level 2 (2): one or two simple points with little development. Level 1 (1): a basic, general statement. 0: nothing creditworthy.
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