2026 and model paper questions

Answer A. The battle of Uhud was fought in Shawwal 3 AH (3 Hijri).

Answer D. «بقرہ» means a cow. The surah is named after the story of the cow of Bani Israel (2:67 to 73).

Answer B. The Prophet (ﷺ) invited the Christians of Najran, who were non-Muslims, to the Mubahila (3:61). They were not Quraish.

Answer C. Surah Al-Baqarah is called the «peak» (Sinam-ul-Quran) of the Quran because of its size and its many rulings. The «heart of the Quran» is Surah Yasin, so B is the tempting wrong option.

Answer C. At Tabuk (9 AH) the Muslims marched in full preparation but the Romans withdrew and no fighting took place.

Answer B. Surah Al-Anfal gives the rules of jihad and of the spoils of war, in the light of the battle of Badr.

Answer B. Surah At-Tawbah exposes the plots, false excuses and oaths of the hypocrites (munafiqin).

Answer A. The common figure for the Muslims at Badr is 313 against about 1,000 of Quraish.

Answer C. «اُدْعُوْا» is a command from «دعا»: call, invoke (پکارو).

Answer D. «دَابِرَ» means the root or last remnant; «to cut the root» (8:7) means to wipe the disbelievers out completely.

• Obedience to Allah and His Messenger (ﷺ), and standing firm without dispute (8:45 to 46).
• Patience, unity and remembering Allah much; these bring success (falah) and Allah's help.

• The archers on the hill disobeyed the Prophet's (ﷺ) order and left their post to collect the spoils, so the enemy attacked from behind.
• Weakness, dispute and love of worldly gain among some Muslims (3:152); about 70 Muslims were martyred.

• Ayat-ul-Kursi (2:255) is called the chief of verses (Sayyid-u-Ayi-l-Quran).
• Virtue: it is the greatest ayah of the Quran (Sahih Muslim); whoever recites it at night remains under Allah's protection and Shaytan does not come near him (Sahih Bukhari).

• Bismillah is a message of mercy and peace, while this surah opens with the cancelling of treaties and a declaration of disavowal (bara'ah) from the polytheists.
• Hazrat Uthman (RA) said that Al-Anfal and At-Tawbah seemed to be one surah, and the Prophet (ﷺ) had not ordered a Bismillah between them (Tirmidhi), so none was written.

• To show the honour of man: Allah made Adam (AS) his vicegerent (khalifah) on earth and taught him knowledge, so he excelled even the angels (2:30 to 33).
• To warn mankind that Iblis is an open enemy who misleads through pride and temptation, and to show that guidance from Allah will come (2:34 to 39).

• No battle took place: the Romans withdrew and the Muslims returned, which increased the awe of the Muslims among the Arabs and the neighbouring powers.
• The hypocrites were exposed by their excuses, and the three sincere companions who stayed behind (Kab bin Malik, Hilal bin Umayyah and Murarah bin Rabi) were forgiven after repenting (9:118).

• The Bani Israel had grown fond of the cow (calf) worship of Egypt; slaughtering a cow broke this false reverence and tested their obedience (2:67 to 71).
• Allah showed how He gives life to the dead: the murdered man was struck with a part of the cow, spoke and named the killer, proving the Hereafter (2:72 to 73).

• The battle of Uhud (3 AH) is described in detail in Surah Aal-e-Imran (3:121 to 175).
• About 70 companions were martyred in it, among them Hazrat Hamza (RA).

• Had they accepted the Mubahila, the curse of Allah would have fallen on them; according to a narration from Ibn Abbas (RA) they would have returned to find neither family nor property.
• They were afraid and backed out, agreed to pay jizyah and made a treaty instead (3:61).

• The Quraish wrote to Abdullah bin Ubayy and his pagan companions in Madinah, threatening that they would fight the Muslims unless he and his people fought or expelled the Prophet (ﷺ) and his companions (Sunan Abu Dawud).
• This shows the early danger from hypocrites inside Madinah and the pressure on the new Muslim state that led to Badr.

Introduction

Loans often cause disputes, so Surah Al-Baqarah, ayah 282, Ayat al-Dayn, the longest ayah of the Quran, gives detailed rulings on writing, witnessing and settling a loan with justice. Ayat 280 and 283 add the rulings on respite, pledge and trust.

Part 1: The rules of loans (6 marks)

1. Write the loan (2:282)

When you contract a debt for a fixed term, write it down, whether it is small or large, up to its term. This is more just with Allah, stronger as evidence and nearer to removing doubt.

2. The scribe writes with justice (2:282)

A scribe writes between the two sides with justice and does not refuse to write as Allah has taught him.

3. The debtor dictates (2:282)

The debtor dictates, fears Allah and does not reduce anything. If he is of weak mind or unable, his guardian dictates with justice.

4. Witnesses (2:282)

Take two male witnesses, or one man and two women whom you accept, so that if one errs the other reminds her. Witnesses must not refuse when called.

5. Cash dealings and no harm (2:282)

An immediate transaction need not be written, but take witnesses when you trade. Neither scribe nor witness may be harmed; that is disobedience.

6. Pledge on a journey, trust and testimony (2:283)

If you are travelling and find no scribe, a pledge in hand will do; the Prophet (ﷺ) pledged his armour to a Jew for grain (Sahih Bukhari). If one trusts another without a pledge, the debtor must pay the trust and fear Allah. Do not hide testimony, for the heart of the one who hides it is sinful.

7. Respite for the one in hardship (2:280)

If the debtor is in hardship, give him time until ease, and to forgive the debt is better. The Prophet (ﷺ) said that a rich person's delay in payment is injustice (Bukhari, Muslim).

Part 2: Guidance for us (2 marks)

• Write down dealings and take witnesses to protect rights and remove doubt.
• Scribes and witnesses must be just, truthful and never hide testimony.
• A debtor must be honest, intend to repay and not delay.
• A lender must be gentle and give time to the one in hardship (2:280).

Conclusion

Ayat al-Dayn builds honesty, justice and trust in dealings: write, witness, be truthful and be kind to the debtor.

Introduction

Surah Aal-e-Imran (ayat 33 to 63) describes Hazrat Isa (AS) in four stages: birth, miracles, the raising and what the believers learn. The answer follows the four parts.

Part 1 (2 marks): Birth

• The wife of Imran vowed her child to Allah; a girl, Maryam, was born, and she was put under Allah's protection from Shaitan (3:35 to 36).
• Hazrat Zakariyya (AS) became her guardian and found provision from Allah with her (3:37).
• The angels gave her good news of Isa son of Maryam, honoured in this world and the Hereafter (3:45).
• He was born without a father by the word 'Be' (3:47), like Adam who was created from dust (3:59).

Part 2 (2 marks): Miracles

Allah taught him the Book, wisdom, the Torah and the Injil and sent him to the Children of Israel (3:48 to 49). By Allah's permission he:

• made a bird from clay and breathed into it, and it became a living bird,
• healed the one born blind and the leper,
• gave life to the dead,
• and told the people what they ate and stored in their houses (3:49).

Part 3 (2 marks): The raising (rafa)

The Jews plotted to kill him, and Allah planned, and Allah is the best of planners (3:54). Allah said: O Isa, I will take you in full and raise you to Myself, clear you of the disbelievers' charges, and keep your followers above the disbelievers until the Day of Resurrection (3:55). They did not kill him or crucify him (4:157). Most Ahl as-Sunnah commentators hold that he was raised alive and will descend before the end of time, as the ahadith of Sahih Bukhari and Sahih Muslim say.

Part 4 (2 marks): Guidance for believers

• From Hazrat Maryam (AS): worship, chastity and trust in Allah bring a person near to Him.
• Allah does not depend on means: He creates whatever He wills by 'Be' (3:47).
• The basic call of all Prophets is tawhid; Isa (AS) also called people to worship his Lord (3:51).
• The disciples are a model of helping the truth (3:52).
• Avoid exaggeration in belief: neither make Isa (AS) a god nor insult him (3:59).
• In hardship trust the plan of Allah, for His plan is the best (3:54).

Conclusion

Hazrat Isa (AS) was a mighty Prophet and servant of Allah: his birth and miracles show the power of Allah, and his raising shows His help for His Prophet. The believers must keep tawhid and avoid excess.

Introduction

Islam does not treat war as an aim but as a last resort, whose purpose is to end oppression, defend against persecution and establish peace. Surah Al-Anfal was revealed after the Battle of Badr (2 AH) and lays down the conduct of the battlefield, the way to deal with treaty-breakers, military preparation, accepting an offer of peace and the treatment of prisoners. These rules show that Islamic jihad is bound by morality, justice and piety.

Part 1: Rulings on war and peace in Surah Al-Anfal (6 marks)

1. The aim of fighting: to end persecution

The believers are told to fight until there is no more persecution (fitnah) and the religion is wholly for Allah; if the enemy stops, Allah sees what they do (Al-Anfal 8:39). So fighting is meant to free the oppressed and give people freedom to choose the truth. It is not a means of forcing anyone to become Muslim, for the Quran also says there is no compulsion in religion (Al-Baqarah 2:256).

2. Do not turn your backs in battle

When the believers meet the disbelievers advancing in battle, they must not turn their backs (Al-Anfal 8:15). Whoever does so on that day incurs Allah's anger and his refuge is Hell (8:16). Two cases are excepted: moving back as a war tactic in order to attack again, and joining another company of the Muslim army. These are strategy, not flight.

3. Steadfastness and remembrance of Allah

When the believers meet a company of the enemy they must stand firm and remember Allah much, so that they may succeed (Al-Anfal 8:45). Courage on the field is joined to a living link with Allah.

4. Obedience, unity and patience

The believers must obey Allah and His Messenger (ﷺ), must not dispute, for dispute causes cowardice and the loss of strength and awe, and must be patient, for Allah is with the patient (Al-Anfal 8:46). No army can succeed without obedience to its leader, discipline and harmony.

5. Avoid pride and showing off

The believers must not be like those who came out of their homes insolently and to be seen by people, and who turned others from Allah's way (Al-Anfal 8:47). A believer fights to uphold the truth and protect the weak, not for fame or display.

6. Treaty-breakers

The worst of creatures in Allah's sight are those who disbelieve and persist in it, especially those who break their treaty every time and do not fear Allah (Al-Anfal 8:55 to 56). If such people are met in war, they are to be dealt with firmly enough that those behind them take a lesson (8:57).

7. Ending a treaty openly and fairly

If the Muslims fear betrayal from a people, they must throw the treaty back to them on equal terms, openly, because Allah does not like traitors (Al-Anfal 8:58). The disbelievers should not think they have escaped; they cannot defeat Allah (8:59). So Islam demands loyalty to agreements, yet does not allow weakness before treachery.

8. Military preparation

The Muslims are commanded to prepare whatever force they can and steeds of war, so that they may deter the enemy of Allah and their own enemy, and others they do not know (Al-Anfal 8:60). The aim is not to seek war but to deter attack and keep the peace. Whatever is spent in Allah's cause will be repaid in full (8:60). The principle of national defence applies in every age, with the weapons and technology of that age.

9. Inclining to peace and trusting Allah

If the enemy inclines to peace, the Muslims too must incline to it and rely on Allah, for He is the Hearing, the Knowing (Al-Anfal 8:61). If they intend deception, Allah is sufficient for the Muslims, who has supported them with His help and with the believers (8:62). Islam prefers peace, but remains alert and trusts Allah.

10. Faith and the ratio of strength

At first twenty steadfast Muslims were to overcome two hundred, and a hundred to overcome a thousand, because the disbelievers do not understand (Al-Anfal 8:65). Then Allah lightened the burden, knowing their weakness: a hundred steadfast would overcome two hundred, and a thousand would overcome two thousand by Allah's permission (8:66). Faith and steadfastness can make up for fewer numbers, and Allah eases the command when people are weak.

11. Prisoners of war and the spoils

It is not fitting for a Prophet to hold captives until he has thoroughly subdued the enemy in the land (Al-Anfal 8:67). After ransom the spoils were declared lawful and good (8:69), and the captives were told that if Allah finds good in their hearts He will give them better (8:70). So prisoners are met with justice, kindness and the hope of reform.

Part 2: Benefits of following them in the present era (2 marks)

1. Peace and security: fighting only to end oppression keeps the world from aggression and wars of greed (8:39).
2. Deterrence: a strong, prepared defence, with modern means, keeps the enemy from attacking and protects the country's honour (8:60).
3. Trust between nations: keeping treaties, and ending them openly and fairly when needed, builds confidence in international relations (8:58).
4. Diplomacy: accepting an honourable offer of peace saves lives and resources and lets a nation progress (8:61).
5. Humane conduct: justice and kindness to prisoners agree with modern humanitarian ideas (8:67 to 70).
6. National unity: discipline, obedience to leadership and avoiding disputes keep a nation strong (8:46).

Conclusion

The guidance of Surah Al-Anfal on war and peace is a balanced system. Fighting is only to end oppression and defend against persecution, steadfastness and obedience are the conditions of success, honouring treaties is the rule, and inclining to peace is Islam's preferred course. Following these brings peace and honour in this world and Allah's pleasure and reward in the Hereafter.

Part 1: Hardships and sacrifices of the Muslims at Tabuk (6 marks)

The battle of Tabuk took place in Rajab 9 AH, when news came that the Romans were massing on the Syrian border. The Quran (9:38 to 59, 81 to 96, 117 to 122) describes the trial of the Muslims, who are called «Jaish al-Usrah», the army of hardship.

Hardships

• Fierce heat: the journey was made in the hottest season; the hypocrites said, "Do not go forth in the heat", and Allah answered that the fire of Hell is hotter (9:81).
• Long distance and few mounts: the journey took weeks, several men shared one camel in turn, and food and water were short (9:42).
• Attachment to home: the dates were ripe and people were drawn to shade, gardens and families; the Quran asked, "Are you satisfied with the life of this world instead of the Hereafter?" (9:38).

Sacrifices

• Financial: Hazrat Uthman (RA) gave 300 camels with gear and 1,000 dinars, Hazrat Abu Bakr (RA) all his wealth, leaving "Allah and His Messenger" for his family, and Hazrat Umar (RA) half of his wealth (Tirmidhi, Abu Dawud); other Companions gave according to their means.
• Longing to join: poor Companions who had no mount returned with tears in their eyes, grieved that they had nothing to spend; the Quran praised their sincerity (9:91 to 92).
• Truthfulness: Kab bin Malik, Murarah bin Rabi and Hilal bin Umayyah (RA) stayed behind, told the truth, were boycotted for fifty days and were then forgiven (9:118).
• Reward: every thirst, fatigue and hunger, every step that enraged the disbelievers, and every expense small or large is written as a good deed (9:120 to 121).
• Result: the hypocrites were exposed by their excuses (9:42, 49, 81); no battle took place, but the Prophet (ﷺ) stayed about twenty days and made treaties with Aylah and Dumat al-Jandal, which raised the prestige of the state.

Part 2: Lessons for the present era (2 marks)

• Be ready to bear hardship and spend money and effort for faith and for the defence and service of the nation.
• Do not prefer comfort, business or entertainment to duty; do not make excuses, speak the truth and admit faults.
• Join the company of the truthful (9:119) and remember that no hardship in Allah's way is wasted (9:120).

Ayat-ul-Kursi (2:255). The Prophet (ﷺ) said that whoever recites it after every obligatory prayer, nothing stands between him and Paradise except death (Sunan al-Nasai al-Kubra, Tabarani).

Surah Al-Anfal has 75 verses and 10 rukus.

Surah Al-Anfal was revealed after the battle of Badr (2 AH) and deals with its spoils and lessons. Uhud, Hunayn and Tabuk came later.

The surah opens with «بَرَاءَةٌ» (9:1), a declaration of disassociation from the polytheists who broke their treaties.

Surah At-Tawbah is the only surah of the Quran that does not begin with Bismillah. It is neither the shortest nor the longest surah (129 verses).

Iblis refused to prostrate to Adam (AS) out of arrogance (2:34), so arrogance is the satanic conduct. Repentance is the way of Adam (AS).

Badr (2 AH) was the first major battle and Uhud (3 AH) the second; Surah Aal-e-Imran describes it. Tabuk (9 AH) and Hunayn (8 AH) came later.

«يُنْفِقُوْنَ» is from «اِنْفَاق» and means «they spend» (2:3).

«اَلرّٰسِخُوْنَ» are the people firmly grounded (strong) in knowledge (3:7).

Hazrat Imran was the father of Hazrat Maryam (AS), mother of Hazrat Isa (AS); his family gives the surah its name (3:33 to 36).

• Other name: Al-Bara'ah (also Al-Fadihah, the Exposer).
• Reason: the surah opens with «بَرَاءَةٌ» (9:1), a declaration of disassociation from the polytheists who broke their treaties. It is called At-Tawbah because it speaks of repentance and its acceptance (9:104, 118).

• The longest surah is Surah Al-Baqarah.
• It has 286 verses (40 rukus) and is the second surah in the Quran; it is Madani.

• Hadith: the Prophet (ﷺ) said that whoever recites the last two verses of Al-Baqarah (2:285 to 286) at night, they will suffice him (Sahih Bukhari, Sahih Muslim): they protect him from harm and suffice for the night prayer.
• They were given to the Prophet (ﷺ) on the night of Mi'raj (Sahih Muslim) and contain the creed of the believers and the dua «لَا يُكَلِّفُ اللّٰهُ نَفْسًا اِلَّا وُسْعَهَا».

• Muslims: about 3,000 under Hazrat Zaid bin Harithah (RA), in Jumada al-Ula 8 AH.
• Enemy (the Romans and their Arab allies): about 200,000 in the common account (some narrations say 100,000).

• Az-Zahra (the bright one).
• Az-Zahrawan (the two bright ones), together with Al-Baqarah: the Prophet (ﷺ) said both will come on the Day of Judgement like two clouds, pleading for those who recited them (Sahih Muslim).

• Riba (interest) is strongly condemned: those who take it will rise like one touched by Shaytan, and Allah and His Messenger (ﷺ) declare war on them (2:275 to 279).
• Reason: it is exploitation of the needy, it makes wealth circulate among the rich and destroys charity; Allah wipes out riba and increases sadaqat (2:276).

• The Prophet (ﷺ) said: on the Day of Judgement the Quran and those who acted on it will come, led by Surah Al-Baqarah and Surah Aal-e-Imran, which will plead for them like two clouds, two shades or two flocks of birds (Sahih Muslim).

• Before Islam booty was taken by force: the chief took a quarter or the best part and the rest was seized by the strongest, which caused quarrels and wars.
• Among earlier communities booty was not lawful for the Prophets and their followers (Sahih Bukhari); Islam made it lawful and gave Allah and the Messenger authority over it (8:1), with a fixed one-fifth (8:41).

• The day of the battle of Badr (17 Ramadan 2 AH) is called «يَوْمَ الْفُرْقَانِ» (8:41).
• Because on that day Allah separated truth from falsehood: 313 Muslims defeated about 1,000 Quraish, who lost 70 killed and 70 captured.

• Mubahila means both sides pray together and invoke Allah's curse on the liars.
• It was ordered in 3:61 when the Christian delegation of Najran (9 AH) kept arguing about Hazrat Isa (AS); the Prophet (ﷺ) invited them with his family but they backed away and agreed to pay jizya.

Part 1: Signs of the hypocrites in Surah Al-Baqarah (6 marks)

Introduction. After describing the muttaqin (ayat 2 to 5) and the disbelievers (ayat 6 and 7), Surah Al-Baqarah describes the hypocrites in thirteen ayat (8 to 20). The munafiq confesses faith with the tongue and hides disbelief in the heart. They appeared in Madinah, with Abdullah bin Ubayy as their chief. Their signs are:

1. Claim without belief. They say, "We believe in Allah and the Last Day," but they are not believers (Al-Baqarah: 8).
2. Deceiving Allah and the believers. They think they deceive, but they deceive only themselves and do not realise it (Al-Baqarah: 9).
3. A disease in the heart. Their hearts are diseased with doubt and hypocrisy, and Allah lets the disease increase. Their punishment is painful because they lie (Al-Baqarah: 10).
4. Mischief called reform. They spread corruption on earth, yet when told not to, they say, "We are only reformers." Allah says they are the real mischief-makers (Al-Baqarah: 11 and 12).
5. Mocking the believers. Told to believe as the people believe, they say, "Shall we believe as the fools believe?" Allah says they are the fools (Al-Baqarah: 13).
6. Two faces. With the believers they say, "We believe," but alone with their devils (their leaders) they say, "We were only mocking" (Al-Baqarah: 14).
7. Trading guidance for error. They bought misguidance at the price of guidance, so their trade brought no profit (Al-Baqarah: 16).
8. The Prophet (ﷺ) also gave the well-known signs of a hypocrite: when he speaks he lies, when he promises he breaks it, and when trusted he betrays (Sahih Bukhari, Sahih Muslim).

Their parables (Al-Baqarah: 17 to 20)

• The fire (Al-Baqarah: 17). A man kindles a fire in the dark and it lights up all around him, then Allah takes away their light and leaves them in darkness. The hypocrite sees the light of truth for a moment, but does not keep it.
• Deaf, dumb and blind (Al-Baqarah: 18). They do not listen to the truth, speak it or see it, so they will not return to the right path.
• The rainstorm (Al-Baqarah: 19 and 20). In a storm of dark clouds, thunder and lightning, people put their fingers in their ears for fear of death. When it flashes they walk, when it darkens they stand still. So the hypocrite moves with Islam in ease and stops in hardship.

Part 2: Harms of hypocrisy (2 marks)

• Loss of guidance. The hypocrite exchanges guidance for error and so never reaches the straight path (Al-Baqarah: 16).
• A growing disease of the heart. Every lie and every act of deceit makes the disease worse (Al-Baqarah: 10).
• Self-deception and wandering blindly. The hypocrite harms only himself, and Allah lets him wander in his transgression (Al-Baqarah: 9, 15).
• Loss of the light of faith. Like the man whose fire is put out, he is left in darkness and cannot see (Al-Baqarah: 17).
• Corruption of society. Hypocrites spread mischief, mistrust and division among the believers (Al-Baqarah: 11 and 12).
• A painful punishment in the Hereafter. Allah has prepared for them a painful punishment (Al-Baqarah: 10). Elsewhere the Quran says they will be in the lowest depth of the Fire (Al-Nisa: 145).

Conclusion

Hypocrisy is the most dangerous disease because it joins lying, deceit and mischief. A believer should be truthful in heart and tongue, and in ease as in hardship.

Introduction

Surah Al-Anfal was revealed in Madinah soon after the Battle of Badr, and most of it speaks about that battle, its lessons and the rules for the spoils of war. Badr was fought on 17 Ramadan 2 AH at a place called Badr. On one side stood about 313 Muslims with very few resources, and on the other a well-armed Quraish army of about 1,000. Allah named that day «يَوْمَ الْفُرْقَانِ» (the Day of Criterion) because truth and falsehood were clearly separated on it (Al-Anfal 8:41).

Part 1: The main events of the Battle of Badr (6 marks)

1. Background: the caravan and the Quraish army

The Quraish had persecuted the Muslims for years, and the Muhajirun had left their homes and property in Makkah. A large Quraish trade caravan under Abu Sufyan was returning from Syria and passing close to Madinah. The Prophet (ﷺ) set out with about 313 men, who had only two horses and about seventy camels between them, to intercept it. Abu Sufyan learnt of this, changed his route, saved the caravan and called for help from Makkah. Abu Jahl marched out with about 1,000 men. When Abu Sufyan sent word that the caravan was safe and the army should return, Abu Jahl proudly insisted on going on to Badr, and so a trade mission became a decisive battle (Al-Anfal 8:5 to 7).

2. Consultation and the spirit of the Companions

Near Badr the Prophet (ﷺ) consulted his Companions. Hazrat Abu Bakr (RA) and Hazrat Umar (RA) spoke bravely. Hazrat Miqdad bin Amr (RA) said, 'We will not say what the Children of Israel said to Musa (AS), "You and your Lord go and fight". We will fight on your right and left, before you and behind you.' Hazrat Sa'd bin Mu'adh (RA) spoke for the Ansar: 'We believe in you; take us wherever you wish.' The Prophet (ﷺ) was pleased. The Quran also mentions that some believers disliked the march at first (Al-Anfal 8:5 to 6).

3. Allah's promise and the real wisdom

Allah had promised that one of the two parties, the caravan or the army, would fall to the Muslims (Al-Anfal 8:7). The Muslims preferred the lightly guarded caravan with its wealth, but Allah willed to establish the truth by His words and to cut off the roots of the disbelievers, so that truth is shown to be true and falsehood to be false, even if the criminals dislike it (Al-Anfal 8:8).

4. The Prophet's prayer and the help of angels

When the two armies faced each other, the Prophet (ﷺ) prayed earnestly to Allah, as reported in Sahih Muslim. Allah accepted the prayer and promised help with a thousand angels coming one after another (Al-Anfal 8:9). The Quran explains that this was only good news and a means of reassurance for the hearts, for victory comes only from Allah (Al-Anfal 8:10).

5. Slumber and rain

Before the fighting Allah covered the Muslims with light slumber that gave them calm and security. Rain also fell, which let them purify themselves, removed the uneasiness put in their hearts by Satan, strengthened their hearts and made their feet firm on the sandy ground (Al-Anfal 8:11). The commentators report that the same rain made the ground on the Quraish side slippery and muddy.

6. Orders to the angels

Allah revealed to the angels that He was with them, and told them to keep the believers firm, while He would cast terror into the hearts of the disbelievers (Al-Anfal 8:12).

7. The positions of the armies and the dream

The Muslims were on the near side of the valley towards Madinah, the Quraish on the far side, and the caravan was on lower ground (Al-Anfal 8:42). Allah arranged matters so that the battle took place, so that whoever perished would perish after clear proof and whoever lived would live after clear proof. The Prophet (ﷺ) was shown the enemy as few in his dream, which strengthened the Companions' courage (Al-Anfal 8:43). On the field Allah made each side appear few in the eyes of the other, so that His decision would be carried out (Al-Anfal 8:44).

8. Satan's deception and flight

Satan made the deeds of the Quraish look attractive and said, 'No one can overcome you today, and I am your protector.' But when the two armies came in sight of each other he turned on his heels and said, 'I am free of you; I see what you do not see; I fear Allah' (Al-Anfal 8:48). The commentators report that he came in the form of Suraqah bin Malik.

9. The handful of pebbles

At the start of the fighting the Prophet (ﷺ) threw a handful of dust and pebbles towards the enemy, and the books of tafsir and sirah report that it reached the eyes of the Quraish. The Quran says that this was in truth Allah's act: 'You did not throw when you threw, but Allah threw', and it was a good test for the believers from Him (Al-Anfal 8:17). Abu Jahl was struck down by two young Ansar, Mu'adh bin Amr and Mu'adh bin Afra (RA), and finished off by Hazrat Abdullah bin Mas'ud (RA).

10. Results and the Day of Criterion

• About 70 Quraish were killed, among them leaders such as Abu Jahl, Utbah and Shaybah (sons of Rabi'ah), Umayyah bin Khalaf and Walid bin Utbah.
• About 70 were taken prisoner.
• 14 Muslims were martyred, 6 of the Muhajirun and 8 of the Ansar.
• Quraish pride was broken, and the Islamic state of Madinah became a recognised power in Arabia. The Quran calls the day «يَوْمَ الْفُرْقَانِ» (Al-Anfal 8:41).

11. The dispute over the spoils and their distribution

After the battle the fighters disagreed about the spoils: those who gathered them, those who pursued the enemy and those who guarded the Prophet (ﷺ) each felt they deserved more. Allah declared that the spoils belong to Allah and the Messenger, so the believers should fear Allah and settle matters among themselves (Al-Anfal 8:1). The rule of distribution was then given: one fifth is for Allah and the Messenger, the relatives, the orphans, the needy and the traveller, and the rest goes to the fighters (Al-Anfal 8:41). In pre-Islamic Arabia the victor took everything; Islam made the distribution just and orderly.

12. The prisoners of war

The Prophet (ﷺ) consulted his Companions about the prisoners. Hazrat Abu Bakr (RA) advised taking ransom and releasing them, while Hazrat Umar (RA) advised executing them (Sahih Muslim). The Prophet (ﷺ) accepted ransom. Allah then gently warned that a Prophet should not take captives until he has thoroughly subdued the enemy in the land, and that the Muslims wanted the goods of this world while Allah wants the Hereafter; had a decree from Allah not already gone before, a great punishment would have touched them (Al-Anfal 8:67 to 68). Afterwards the spoils were declared lawful and good (8:69), and the captives were told that if Allah found good in their hearts, He would give them better than what was taken from them (8:70), while if they intended betrayal they had already betrayed Allah before (8:71). The sirah books report that captives who could write but could not pay were set free after teaching Muslim children.

Part 2: Guidance for us (2 marks)

1. Help comes with effort, faith, patience, prayer and trust in Allah together, not from numbers alone (8:9, 10, 45).
2. Prayer is the believer's strongest weapon, as the Prophet's acceptance at Badr shows (8:9).
3. Consultation, obedience to the Messenger (ﷺ) and unity are the basis of collective success (8:1, 46).
4. Avoid pride, showing off and Satan's whispers, which destroyed the Quraish (8:47, 48).
5. In matters of wealth and prisoners put justice, piety and the Hereafter first (8:41, 67).
6. After success be grateful and humble; victory is Allah's gift (8:10, 17).

Conclusion

The Battle of Badr is a milestone in Islamic history. It proved that victory depends not on numbers and equipment but on faith, trust in Allah, obedience to the Messenger (ﷺ) and Allah's help. After success, the believer should follow the path of gratitude, humility and piety.

Part 1: The rulings of zakat in Surah At-Tawbah (6 marks)

Zakat is one of the five pillars of Islam. «Zakat» means purity and growth; in Shariah it is giving a fixed part of one's wealth to the deserving for Allah's pleasure. Surah At-Tawbah gives its main rulings:

• It is obligatory and goes with prayer: those who repent, establish prayer and give zakat are brothers in religion (9:5, 11); believers establish prayer and give zakat (9:18, 71).
• It purifies: the Prophet (ﷺ) was told to take charity from their wealth to purify them and make them grow, and to pray for them (9:103).
• Hoarding is forbidden: those who hoard gold and silver and do not spend in Allah's way are promised a painful punishment; their treasure will be heated in Hell and used to brand their foreheads, sides and backs (9:34 to 35).
• Refusing it is a sign of weak faith and hypocrisy (9:75 to 77), and Hazrat Abu Bakr (RA) fought those who separated zakat from prayer (Sahih Bukhari, Sahih Muslim).
• It must be given with sincerity and willingly (9:54).
• The conditions known from fiqh: it is due on wealth that reaches the nisab (52.5 tola of silver or 7.5 tola of gold) after a lunar year, at the rate of 2.5 per cent.

The eight heads of expenditure (9:60)

1. Al-Fuqara, the poor.
2. Al-Masakin, the needy.
3. Al-'Amilina 'alayha, the zakat collectors and workers, paid from it.
4. Al-Mu'allafah qulubuhum, those whose hearts are to be won.
5. Fi ar-riqab, freeing slaves.
6. Al-Gharimin, debtors.
7. Fi sabilillah, in Allah's cause.
8. Ibn as-sabil, the stranded traveller.

The ayah ends, "an obligation [imposed] by Allah. And Allah is Knowing and Wise": the heads are fixed by Allah and zakat cannot be spent outside them.

Part 2: Guidance for us (2 marks)

• Pay zakat honestly and on time; it purifies wealth and the heart and brings blessing (9:103).
• Give it only to the eight heads, after finding out the truly deserving, without reminding them of the favour.
• Do not hoard wealth; it is a duty of society to help the poor, debtors and travellers, which removes poverty and builds brotherhood.

Introduction

«الاعتصام» means to hold firmly, and «حبل اللہ» is the rope of Allah. In ayat 100 to 105 of Surah Aal-e-Imran, Allah orders the believers to hold it together, to avoid division and to keep taqwa. According to the commentators the rope of Allah is the Quran and the religion of Allah, with the unity of the Muslims that follows from it.

Part 1 (6 marks): Explanation of i'tisam bi-hablillah

4. The meaning of the rope of Allah (3:103)

Allah says: hold firmly to the rope of Allah all together and do not become divided (3:103). According to the commentators the rope of Allah is the Quran and the religion of Allah, which includes following the Book and the Sunnah and the unity of the Muslim community. In Sahih Muslim the Prophet (ﷺ) said, in the narration of Zayd bin Arqam (RA), that the Book of Allah is the rope of Allah, and whoever follows it is on guidance and whoever leaves it is astray.

3. Taqwa: the base of i'tisam (3:102)

Allah commands: fear Allah as He should be feared, and do not die except as Muslims (3:102). Without taqwa, unity is only a slogan, because the true base of unity is fear of Allah and obedience to Him.

2. The sources of guidance: the verses and the Messenger (ﷺ) (3:101)

How can you disbelieve while the verses of Allah are being recited to you and His Messenger is among you? Whoever holds firmly to Allah has been guided to a straight path (3:101). So guidance comes through revelation and the guidance of the Messenger (ﷺ).

5. The blessing of unity: Aus and Khazraj (3:103)

Allah reminds them of His favour: you were enemies, then He joined your hearts, and by His favour you became brothers. This means the tribes of Madinah, Aus and Khazraj, who fought for years, the most famous war being the war of Bu'ath before Islam. After they accepted Islam their hearts were joined, and after the Hijrah the Prophet (ﷺ) made brotherhood (muakhat) between the Muhajirun and the Ansar.

6. Rescue from the edge of the Fire (3:103)

The same ayah says: you were on the edge of a pit of the Fire and He saved you from it. This points to the state of disbelief and the wars of the Jahiliyyah. Islam brought the Arab society out of bloody division and made it one Ummah, and the blessing can be thanked only by unity.

8. The prohibition of division (3:105)

Do not be like those who divided and differed after the clear proofs had come to them; for them is a great punishment (3:105). The cause of division is often stubbornness, envy and desire even after the truth is clear.

1. Warning against the plots of the People of the Book (3:100)

Allah warns the believers that if they obey a group of the People of the Book, they would turn them back to disbelief after their belief (3:100). According to the commentators this refers to a plot of a Jewish man, Shas bin Qais, to revive the old Aus and Khazraj war. These enemies try to divide the Muslims by doubt, trouble and enmity, so the Muslims must protect their faith.

9. White and black faces on the Day of Resurrection (3:106 to 107)

On the Day some faces will turn white and some black. To those whose faces are black it will be said: did you disbelieve after your belief? Taste the punishment (3:106). Those whose faces are white will be in the mercy of Allah, abiding there for ever (3:107). This is the clear picture of the end of those who leave the rope of Allah and break unity, and of those who hold it.

Part 2 (2 marks): How can we adopt it in our lives?

1. Recite the Quran, understand its meaning and act on it.
2. Keep away from sects, group prejudice and personal ego.
3. Wish well for your Muslim brothers, reform them and pray for them (Sahih Bukhari and Sahih Muslim: the believers are like one body).
4. Keep with the community and accept the guidance of the people of knowledge.
5. In disagreement, refer to the Quran and the Sunnah for the decision (4:59).

Conclusion

The strength of the Ummah lies in holding the Quran together with taqwa and brotherhood. Whoever holds the rope of Allah is guided, and whoever divides is warned of a great punishment.

Answer B. Leaders of Quraish such as Abu Jahl were killed at Badr (70 killed, 70 captured).

Answer B. 2:215 answers the question of what to spend and names the parents first, then relatives, orphans, the needy and the traveller.

Answer A. Hazrat Ibrahim (AS) is the common spiritual leader of the Jews, Christians and the Arabs (2:124 and the following ayat).

Answer D. Angels were sent to help the Muslims at Badr (8:9, 3:123 to 125). There was no fighting at Tabuk.

Answer C. «انفال» is the plural of «نفل» and here means the spoils of war (ghanimah).

Answer A. The central lesson of Surah Aal-e-Imran (3:103) is unity, holding together to the rope of Allah, and mutual cooperation.

Answer D. Surah At-Tawbah (9:37) says that postponing or changing the sacred months («nasi») is an increase in disbelief (kufr).

Answer B. After the Conquest of Makkah (8 AH) the tribes of Arabia entered Islam in crowds (Surah An-Nasr), and 9 AH became the Year of Delegations.

Answer C. «تُحِبُّوْنَ» is second person plural: «you love». «They love» would be «يُحِبُّوْنَ».

Answer D. «اَلْقِسْطُ» means justice or fairness; injustice is «ظلم».

• Belief in the unseen (ghayb), such as Allah, the angels and the Last Day (2:3).
• Belief in the revelation: the Quran and the earlier books, and certainty in the Hereafter (2:4).

• The main theme is the rules of jihad and of the spoils of war (anfal) in the light of the battle of Badr.
• It also teaches obedience to Allah and His Messenger (ﷺ), unity, patience, trust in Allah and the Muslims' relations with other nations.

• It is the longest surah (286 ayat); Shaytan runs away from the house in which it is recited (Sahih Muslim).
• Al-Baqarah and Aal-e-Imran will come like two clouds on the Day of Judgement and plead for those who recited them (Sahih Muslim).

• «Sayyid-ush-Shuhada» (chief of the martyrs) is Hazrat Hamza (RA), the uncle of the Prophet (ﷺ).
• He was martyred in the battle of Uhud (Shawwal 3 AH).

• Their chief priest (Abdul Masih, the Aqib) reminded them that they knew Muhammad (ﷺ) was a true Prophet and that no people who cursed a Prophet had ever survived.
• He advised them not to take the Mubahila, otherwise they would be destroyed, and to make peace and return home.

• Badr was fought on 17 Ramadan 2 AH, and is called «Yaum-ul-Furqan» (8:41).
• Outcome: 313 Muslims defeated about 1,000 of Quraish; 14 Muslims were martyred, 70 disbelievers were killed and 70 captured.

• Reminding people of one's favour and hurting them after giving charity cancels its reward (2:264).
• Showing off (riya) and disbelief after faith, i.e. dying as an apostate, make deeds worthless (2:264, 2:217).

• Their excuses were not accepted; they were forbidden from going out with the Prophet (ﷺ) in future and from praying funeral prayers for the hypocrites (9:83 to 84).
• Their secrets were exposed in the surah, and the mosque of harm (Masjid Dirar) built by them was demolished (9:107).

• «Tawbah» means repentance. The surah speaks much of repentance and Allah accepting it, especially the forgiveness of the three sincere companions (9:118).
• It is also called «Al-Bara'ah» (disavowal) because it opens with the declaration of freedom from treaties with the polytheists.

• It is the 3rd surah in the order of the Quran Majeed.
• It has 200 verses (and 20 rukus).

Introduction

The word «رِبَا» means increase. In the Shariah it is the extra amount taken in return for time on a loan, or an unjust extra in an exchange. Surah Al-Baqarah, ayat 275 to 281, declares interest unlawful, warns the interest-eater of a terrible end, orders believers to leave it, and tells them how to deal with a debtor in hardship.

Part 1: The prohibition of riba (6 marks)

1. Kinds of riba

Riba al-nasiah is the extra taken on a loan for the delay in time, and riba al-fadl is excess in exchanging goods of the same kind. Both are forbidden; the first is the most common form.

2. Interest in the Days of Ignorance

The Arabs took interest and increased it again and again when the debtor could not pay on time. The poor stayed in debt for life while wealth gathered in a few hands.

3. Trade is lawful, interest is unlawful (2:275)

The interest-eaters will rise like one driven mad by Satan's touch, because they said trade is like interest. Allah answered: Allah has made trade lawful and interest unlawful. Whoever takes the advice and stops keeps what has passed and his matter is with Allah; whoever returns is of the people of the Fire, abiding in it.

4. Interest is wiped out, charity grows (2:276 to 277)

Allah destroys interest and increases charity, and He does not love the ungrateful sinner. Those who believe, do good, pray and give zakat have their reward with their Lord, with no fear and no grief.

5. War from Allah and His Messenger (2:278 to 279)

Believers must fear Allah and leave the remaining interest. If they do not, they are warned of war from Allah and His Messenger. If they repent they have their principal, with no wrong done and none suffered. The Prophet (ﷺ) cursed the one who takes interest, the one who gives it, the writer and the two witnesses (Sahih Muslim).

6. Respite for the debtor and the Day of Return (2:280 to 281)

If the debtor is in hardship, give him time until ease; to forgive is better. Fear the day when you return to Allah and every soul gets its due, unwronged.

7. Islamic alternatives

Islam replaces interest with partnership (mudarabah, musharakah), trade, leasing and qard hasan (interest-free loan), with profit and loss shared.

Part 2: The harms of interest and guidance (2 marks)

• It exploits the poor and needy and keeps them in debt.
• Wealth gathers in a few hands and the gap between rich and poor grows.
• It kills kindness and qard hasan and breeds hatred and enmity.
• It removes blessing (2:276), brings war from Allah and His Messenger (2:279) and the Fire (2:275).
• Guidance: leave interest completely, repent, be gentle with the poor debtor (2:280), and choose honest trade, partnership and charity.

Conclusion

Interest is one of the clearest prohibitions of the Quran. Ayat 275 to 281 give its punishment, the door of repentance, the war warning and kindness to the debtor. Islam teaches justice, partnership and charity instead.

Introduction

The battle of Uhud was fought in Shawwal 3 AH at the foot of Mount Uhud near Madinah, a year after Badr. Surah Aal-e-Imran (ayat 121 to 175) describes it to teach the believers obedience, patience and trust in Allah.

Part 1 (6 marks): The events of Uhud

1. Background (3:121)

To take revenge for Badr, Quraish prepared a large army. In Shawwal 3 AH Abu Sufyan marched on Madinah with about 3,000 men. The Muslims were about 700 (after about 300 hypocrites under Abdullah bin Ubayy turned back on the way). The Prophet (ﷺ) preferred to defend inside Madinah, but most of the young companions insisted on going out, so he accepted their opinion and drew up the lines at the foot of Mount Uhud. The Quran recalls that morning when he left his family and settled the believers at their positions for battle (3:121).

3. The archers leave their post (3:152)

The Prophet (ﷺ) posted fifty archers under Abdullah bin Jubair (RA) on the mountain pass and ordered them strictly not to leave it whatever the result of the battle (Sahih Bukhari). At first the Muslims clearly won and Quraish fell back. Seeing this, most of the archers thought the battle was over and left the pass to collect the spoils. Abdullah bin Jubair (RA) and a few men tried to stop them, but only a handful remained. Khalid bin Walid, who was not yet a Muslim, saw the gap, attacked from behind with his cavalry, and the victory turned into a setback.

The Quran describes it: some of you wanted this world and some wanted the Hereafter, then Allah turned you away from them to test you, and He has pardoned you (3:152).

4. Causes of the defeat (3:152, 155, 165)

• Disobeying the order of the Prophet (ﷺ): the archers left their post (3:152).
• Love of spoils and of this world, which pushed the real aim aside (3:152).
• Quarrelling and disagreement among themselves, which broke their courage (3:152).
• Shaitan made them slip because of some of their earlier deeds (3:155).
• When the Muslims asked in surprise why this happened, the answer was: it is from yourselves, the result of your own fault (3:165).

Even so, the Quran adds that Allah pardoned them (3:155).

5. Losses and the martyrs (3:169)

About 70 companions were martyred, among them Hazrat Hamza (RA), the uncle of the Prophet (ﷺ), who is known as Sayyid-ush-Shuhada (chief of the martyrs), and Hazrat Mus'ab bin Umair (RA), the standard-bearer. The blessed face of the Prophet (ﷺ) was wounded and a tooth of his was broken. The Quran comforts the Muslims: do not think of those killed in the way of Allah as dead, they are alive with their Lord and provided for (3:169).

6. The rumour of the martyrdom of the Prophet (ﷺ) (3:144)

During the fighting a rumour spread that the Prophet (ﷺ) had been killed. Some Muslims lost heart and some left the field. The Quran reminded them that Muhammad (ﷺ) is only a Messenger and many Messengers passed away before him; if he dies or is killed, will you turn back on your heels? Whoever turns back cannot harm Allah at all, and Allah will reward the grateful (3:144). According to the seerah accounts, Hazrat Ka'b bin Malik (RA) recognised the Prophet (ﷺ) and called out loudly that he was alive, and the companions gathered around him again.

7. Calm after grief (3:154)

After this grief Allah sent down calm upon the believers, a light sleep that covered a group of them (3:154). It strengthened their hearts, while the hypocrites remained worried only about themselves.

8. The hypocrites withdraw (3:166 to 168)

Abdullah bin Ubayy bin Salul went back on the way with about 300 companions, saying that Muhammad (ﷺ) had not followed their opinion. The Quran exposed them: on that day they were nearer to disbelief than to belief, saying with their mouths what was not in their hearts (3:167). When they said that their brothers would not have been killed if they had listened to them, the reply was: then ward off death from yourselves if you are truthful (3:168).

10. Hamra al-Asad and the trust in Allah (3:172 to 174)

The next day the Prophet (ﷺ), though wounded, went out with the companions after Quraish as far as Hamra al-Asad, to keep the pressure on the enemy. Quraish saw the determination of the Muslims and decided to return. The Quran praises those who answered Allah and the Messenger after being wounded (3:172). When people tried to frighten them, their faith increased and they said: Allah is sufficient for us and the best Disposer of affairs (3:173). So they returned with a favour and bounty from Allah (3:174).

Part 2 (2 marks): Lessons for us

1. Obedience to the Messenger (ﷺ) is a must at all times, above all when he gives an order for a plan of action (3:152).
2. Discipline and unity are the base of success, and disagreement brings weakness (3:152).
3. Greed for worldly gain pulls a person away from the real aim.
4. Do not lose heart in hard times, the believers will finally prevail (3:139).
5. Faith is tied to Allah and His religion, not to a person alone (3:144).
6. After a setback, look at your own mistakes and turn to Allah (3:165).

Conclusion

At Uhud the Muslims lost the early victory because the archers disobeyed and the army wanted spoils and quarrelled, yet Allah forgave them, consoled them and made them rise again at Hamra al-Asad. Obedience, unity and trust in Allah are the lessons for every age.

Introduction

Linguistically «هِجْرَة» means leaving one's homeland and breaking away from something. In the Shariah it means leaving a place where one cannot practise the religion freely for the sake of Allah and His Messenger (ﷺ). The Prophet (ﷺ) and the Companions migrated from Makkah to Madinah in 1 AH (622 CE), and the people of Madinah, the Ansar, gave them shelter and help (Nusrah) in a matchless way. The last four ayat of Surah Al-Anfal (8:72 to 75) speak about the relationship, virtues and reward of the Muhajirun and the Ansar.

Part 1: The virtues of Hijrah and Nusrah (6 marks)

1. Faith, Hijrah and jihad with life and wealth

The Quran says that those who believed, emigrated and strove with their wealth and lives in the cause of Allah hold the highest rank (Al-Anfal 8:72). Hijrah is not only leaving home; it is a sacrifice to protect faith and raise Allah's religion. The Muhajirun gave up their homeland, wealth, trade and relatives.

2. The Ansar who gave shelter and help

Those who gave the emigrants a place and supported them are equally honoured in Allah's sight (Al-Anfal 8:72). The Ansar of Madinah shared their houses, lands and wealth with the Muhajirun. The Prophet (ﷺ) established brotherhood (Mu'akhat) between each Muhajir and an Ansari. In Sahih Bukhari, Hazrat Sa'd bin Rabi' (RA) offered half of his wealth to his brother Hazrat Abdur Rahman bin Awf (RA), who only asked to be shown the market and soon stood on his own feet. History has few such examples of sacrifice.

3. They are allies of one another

The Muhajirun and the Ansar are «أَوْلِيَاءُ بَعْضٍ», friends, helpers and protectors of one another (Al-Anfal 8:72). In early Madinah this bond was so close that brotherhood even gave a right of inheritance for a time.

4. Believers who did not emigrate

There is no wilayah (guardianship and alliance) with believers who did not emigrate, until they emigrate. But if they ask for help in matters of religion, the Muslims must help them, except against a people with whom the Muslims have a treaty (Al-Anfal 8:72). This keeps the order of the Muslim community and respects agreements.

5. Unity of believers prevents fitnah

The disbelievers are allies of one another, and if the believers do not form the same bond of mutual support, there will be fitnah on earth and great corruption (Al-Anfal 8:73). The believers must therefore stay one community in order to face falsehood and keep peace and justice.

6. The true believers

Those who believed, emigrated, fought in Allah's cause, gave shelter and helped are declared «الْمُؤْمِنُونَ حَقًّا», the believers in truth (Al-Anfal 8:74). Faith is proved by sacrifice for its sake.

7. Forgiveness and noble provision

For them is forgiveness and «رِزْقٌ كَرِيمٌ», noble provision (Al-Anfal 8:74). Commentators explain that this means the lasting, ever-fresh blessings of Paradise, without any shortage. Allah thus joins the pardon of faults with honourable sustenance.

8. Those who joined later

Those who believed afterwards, emigrated and strove together with the earlier Muslims are also counted as part of the same community (Al-Anfal 8:75). The door of this honour stays open to every sincere believer.

9. The rights of relatives

The same ayah ends by saying that blood relatives are nearer to one another in Allah's Book (Al-Anfal 8:75). According to Ibn Kathir, this ended the early practice of inheritance through brotherhood and gave inheritance rights to relatives. So the new bond of faith does not cancel family rights.

10. The importance of intention

Sahih Bukhari reports that deeds are judged by intentions, and every person will get what he intended. Whoever emigrated for Allah and His Messenger (ﷺ) is rewarded for that, and whoever emigrated for worldly gain or to marry a woman receives only that. After the conquest of Makkah the duty of migrating to Madinah ended, but jihad and good intention remained (Sahih Bukhari). Sincerity is the soul of Hijrah.

Part 2: The lesson for us (2 marks)

1. Do every act of Hijrah and help sincerely, for Allah alone.
2. Show the Ansar's selflessness and hospitality: help the needy, the displaced and refugees today.
3. Build brotherhood, unity and mutual support among Muslims (8:72, 73).
4. Hijrah also means leaving sin, evil and harmful company, as the Prophet (ﷺ) taught: the Muhajir is one who abandons what Allah has forbidden (Sahih Bukhari).
5. Stay in a good, religious environment, which protects faith.
6. Do not forget family rights and relatives' claims (8:75).

Conclusion

Surah Al-Anfal 8:72 to 75 shows the greatness of Hijrah and Nusrah. The Muhajirun gave up everything for Allah, and the Ansar shared their homes and wealth, setting an unmatched example of selflessness. The strength of this bond between believers still teaches us unity, sacrifice, sincerity and religious brotherhood.

Part 1: The events of the battle of Hunayn (6 marks)

The battle of Hunayn was fought in Shawwal 8 AH, a few weeks after the conquest of Makkah, in the valley of Hunayn between Makkah and Taif, against the tribes of Hawazin and Thaqif. Surah At-Tawbah (9:25 to 27) records it.

• Background: Hawazin and Thaqif, led by Malik bin Awf an-Nasri, gathered a large army and brought their families and wealth to the field so that none would retreat. The Prophet (ﷺ) marched out to meet them.
• Pride in numbers: the Muslims were about 12,000 (10,000 from Madinah and 2,000 new Muslims of Makkah). Some said they could not be defeated for want of numbers. The Quran says, "your great number pleased you, but it did not avail you at all" (9:25).
• The ambush and flight: Hawazin archers hid in the gorges and shot arrows at the army as it came down into the valley. The ranks broke and many fled, "the earth was confining for you with its vastness" (9:25).
• The steadfastness of the Prophet (ﷺ): he stayed firm on his white mule with a few Companions, among them Hazrat Abbas (RA), and said, "I am the Prophet, there is no lie; I am the son of Abdul Muttalib" (Sahih Bukhari, Sahih Muslim).
• The call of Hazrat Abbas (RA): at the Prophet's command he called loudly to the Ansar and the Companions of Bay'at ar-Ridwan; the Muslims answered "Labbayk", returned and re-formed their ranks.
• Tranquillity and unseen soldiers: Allah sent down His «sakinah» on His Messenger (ﷺ) and the believers, and soldiers whom they did not see (angels), and punished the disbelievers (9:26). The Prophet (ﷺ) also threw a handful of dust at the enemy, who then gave way.
• Victory and mercy: the Muslims won and took spoils of about 6,000 captives, 24,000 camels and many sheep. Later Hawazin's delegation accepted Islam and their captives were returned; the Quran says Allah accepts repentance of whom He wills (9:27).

Part 2: The lesson for Muslims (2 marks)

• Victory comes from Allah's help, not from numbers or weapons; pride in one's strength brings defeat (9:25).
• Be steadfast like the Prophet (ﷺ), obey the leader and keep discipline and unity.
• Use lawful means, then trust Allah; after success be merciful and keep the door of repentance open (9:27).

«بَقَرَةٌ» means a cow; the surah is named after the cow of Bani Israel (2:67 to 73).

Surah Al-Anfal was revealed after the battle of Badr (2 AH) and speaks about its spoils.

Surah Al-Anfal gives the rules of jihad: preparation, steadfastness, spoils, prisoners, and war and peace. Purdah, prayer and Hajj are not its main subject.

Surah At-Tawbah exposes the plots and excuses of the hypocrites, which is why it is also called Al-Fadihah (the Exposer).

Tabuk (Rajab 9 AH, the army of hardship) is described in detail in this surah (9:38 to 42, 81 to 96, 117 to 118). Badr and Uhud are in Al-Anfal and Aal-e-Imran.

Aal-e-Imran 3:97 declares that pilgrimage to the House is a duty owed to Allah by those who are able. Al-Baqarah (2:196) gives rules for performing Hajj and Umrah but the obligation is stated in 3:97.

Surah Aal-e-Imran mentions Badr (3:123) and Uhud (3:121 to 175). Khaybar, Hunayn, Tabuk and Mu'tah are not described in it.

The first prophet's story in Al-Baqarah is the creation and vicegerency of Hazrat Adam (AS) (2:30 to 39). Ibrahim (AS) comes later (2:124 onwards).

«مُحْكَمٰتٌ» are the firm, precise (clear in meaning) verses, «the foundation of the Book» (3:7).

«يَظُنُّوْنَ» here means «they are certain» (2:46, those who are sure they will meet their Lord), not doubt.

• «آلِ عمران» means the family of Imran; the surah mentions his family (3:33 to 36): his wife's vow, Hazrat Maryam (AS) and Hazrat Isa (AS).
• The name comes from this verse, in which Allah chose the family of Imran above all the worlds (3:33).

• Ayat-ul-Kursi is verse 255 of Surah Al-Baqarah.
• Its central theme is Tawhid and the attributes of Allah: He is Al-Hayy, Al-Qayyum, never sleeps, owns all that is in the heavens and earth, and His knowledge and Kursi encompass everything.

• Believers (muttaqin), 2:1 to 5: they believe in the unseen, establish prayer, spend in Allah's way and believe in all revelations; they are successful.
• Disbelievers (kafirin), 2:6 to 7: they reject faith whether warned or not; their hearts and ears are sealed and their eyes covered, and they have a great punishment. (The third group, hypocrites, is in 2:8 to 20.)

• Hazrat Ibrahim (AS) and his son Hazrat Ismail (AS) raised the foundations of the Kaaba (2:127).
• While building they prayed: «our Lord, accept this from us» (2:127).

• «اَنْفَال» is the plural of «نَفْل» and means extra gifts or bounty, here the spoils of war.
• The surah opens with the question about spoils after Badr (8:1), «they ask you about the spoils», and answers that they belong to Allah and the Messenger (ﷺ); hence the name.

• «بَرَاءَة» means disassociation or freedom from obligation.
• The surah begins with a declaration of disassociation from the polytheists who broke their treaties (9:1 to 3), so it is called Al-Bara'ah.

• Badr took place on 17 Ramadan 2 AH: 313 Muslims faced about 1,000 Quraish.
• It is called «يَوْمُ الْفُرْقَانِ» (8:41) because Allah separated truth from falsehood that day: 70 Quraish were killed and 70 captured, against 14 Muslim martyrs.

• The Romans (Byzantines) were reported to be preparing an army on the Syrian border to attack Madinah, so the Prophet (ﷺ) decided to meet the threat.
• In Rajab 9 AH about 30,000 Muslims marched in extreme heat and hardship (Jaish al-Usrah); the Romans withdrew and no battle took place.

• Hadith: the Prophet (ﷺ) said that whoever recites the last two verses of Al-Baqarah (2:285 to 286) at night, they will suffice him (Sahih Bukhari, Sahih Muslim): they protect him from harm and suffice for the night prayer.
• They were given to the Prophet (ﷺ) on the night of Mi'raj (Sahih Muslim) and contain the creed of the believers and the dua «لَا يُكَلِّفُ اللّٰهُ نَفْسًا اِلَّا وُسْعَهَا».

• Before Islam booty was taken by force: the chief took a quarter or the best part and the rest was seized by the strongest, which caused quarrels and wars.
• Among earlier communities booty was not lawful for the Prophets and their followers (Sahih Bukhari); Islam made it lawful and gave Allah and the Messenger authority over it (8:1), with a fixed one-fifth (8:41).

Part 1: The story of the creation of Hazrat Adam (AS) (6 marks)

Introduction

The creation of Hazrat Adam (AS) and his appointment as khalifah on earth is the first chapter of human history. It is told in Al-Baqarah: 30 to 39. It includes Allah's address to the angels, the gift of knowledge to Adam (AS), the refusal of Iblis out of pride, the exit from Paradise, the acceptance of repentance and the start of human life on earth with guidance.

1. The announcement of a khalifah (Al-Baqarah: 30)

Allah told the angels, "I am going to place a khalifah (successor) on earth." The angels asked whether He would place one who would spread corruption and shed blood, while they glorify Him and declare His holiness. Allah replied, "I know what you do not know." Elsewhere the Quran says Adam (AS) was created from clay (Al-Hijr: 28).

2. Knowledge of the names (Al-Baqarah: 31 to 33)

Allah taught Adam (AS) the names of all things and then showed them to the angels, asking them to name them if they were truthful (31). The angels admitted, "Glory be to You, we have only the knowledge You have given us" (32). Adam (AS) told the names, and Allah said that He knows the unseen of the heavens and earth, and what they show and hide (33). This proved the superiority of Adam (AS) through knowledge.

3. Prostration of the angels and the refusal of Iblis (Al-Baqarah: 34)

Allah ordered the angels to prostrate to Adam (AS). All obeyed except Iblis, who refused out of arrogance and became one of the disbelievers. This was a prostration of respect, not of worship. Iblis claimed he was better, being made of fire while Adam (AS) was of clay (Al-A'raf: 12). According to the Quran, he was one of the jinn (Al-Kahf: 50).

4. Life in Paradise and the forbidden tree (Al-Baqarah: 35)

Allah told Adam (AS) and his wife (Hazrat Hawwa) to live in Paradise and eat freely from wherever they wished, but not to go near "this tree", or they would be among the wrongdoers. The Quran does not name the tree, so we should not claim to know its kind.

5. The slip and the descent to earth (Al-Baqarah: 36)

Satan made them slip and they were taken out of the comfort they were in. Allah said, "Go down, some of you enemies to others. On earth is a dwelling place and provision for a time." Thus the enmity between man and Satan is clear, and earthly life is a test.

6. The repentance of Adam (AS) (Al-Baqarah: 37)

Adam (AS) received words from his Lord and turned to Him, and Allah accepted his repentance. He is the Accepter of repentance, the Merciful. The scholars say these are the words of Al-A'raf: 23: "Our Lord, we have wronged ourselves." Adam (AS) admitted his fault and gave no excuse.

7. Guidance for the children of Adam (Al-Baqarah: 38 and 39)

Allah said, "Go down all of you. When guidance comes to you from Me, those who follow it will have no fear and will not grieve (38). Those who reject it and deny Our signs are the people of the Fire, abiding in it (39)." So the story leaves two roads: follow guidance or reject it.

Part 2: Lessons for us (2 marks)

• Value knowledge: man's honour lies in knowledge, and it must be used as Allah's gift (Al-Baqarah: 31).
• Avoid pride: arrogance made Iblis an outcast, so adopt humility (Al-Baqarah: 34).
• Satan is an open enemy: seek Allah's refuge from his whispers and stay within Allah's limits (Al-Baqarah: 36).
• Repent at once after a sin, admit the fault and do not make excuses (Al-Baqarah: 37).
• Fulfil the duty of khilafah: justice, knowledge and reform on earth (Al-Baqarah: 30).
• Follow Allah's guidance for freedom from fear and grief (Al-Baqarah: 38).

Conclusion

Adam (AS) admitted his fault and repented, and Allah forgave him, while Iblis chose pride. The story teaches humility, repentance and following guidance.

Part 1: Eight favours on the Children of Israel (6 marks)

Introduction

The Children of Israel (Bani Israil) are the descendants of Hazrat Yaqub (AS), who was also called Israel. In Al-Baqarah: 40 to 61 (rukus 5 to 7) Allah reminds them of His many favours and also records their ingratitude, breach of covenant and disobedience. The purpose is to warn the Muslim Ummah what neglect of blessings leads to.

Allah reminds them: "Remember My favour that I bestowed upon you" (Al-Baqarah: 40, 47). Eight of the favours are:

1. Deliverance from Pharaoh (Al-Baqarah: 49). Pharaoh's people afflicted them with severe punishment, killing their sons and sparing their women, and Allah saved them. In this was a great trial from the Lord.
2. Splitting the sea (Al-Baqarah: 50). Allah parted the sea to make a path for them, saved them and drowned Pharaoh's people while they were watching.
3. The Book and the Criterion (Al-Baqarah: 53). Hazrat Musa (AS) was given the Torah, the criterion between right and wrong, after a promise of forty nights (Al-Baqarah: 51).
4. Forgiveness after the calf (Al-Baqarah: 51, 52 and 54). They took the calf as a god in Musa's absence, which was a wrong; Allah still pardoned them so they might be grateful. When they repented, Allah accepted it.
5. Life after the thunderbolt (Al-Baqarah: 55 and 56). When they said they would not believe until they saw Allah openly, a thunderbolt seized them; then Allah raised them after their death so that they would give thanks.
6. Shade of the clouds (Al-Baqarah: 57). In the desert, Allah shaded them with clouds.
7. Manna and salwa (Al-Baqarah: 57). He sent down for them pure food, manna (a sweet food) and salwa (quails), as commentators explain.
8. Twelve springs (Al-Baqarah: 60). When Musa (AS) prayed for water, Allah told him to strike the rock with his staff; twelve springs burst out and each tribe knew its drinking place.

They answered these favours with ingratitude: the calf (51), the demand to see Allah (55), changing the word (59) and asking for lower food (61). So humiliation and poverty came upon them (Al-Baqarah: 61).

Part 2: Guidance for us (2 marks)

• Remember Allah's favours and thank Him with the tongue and in action (Al-Baqarah: 40).
• Keep the covenant with Allah: He fulfils His covenant when we fulfil ours (Al-Baqarah: 40).
• Do not change Allah's commands or mock them with clever excuses (Al-Baqarah: 59).
• In hardship, turn to patience, prayer and repentance (Al-Baqarah: 45 and 54).
• Do not look down on Allah's blessings or ask for the lower in place of the better; ingratitude brings humiliation (Al-Baqarah: 61).
• Learn from the earlier nations and do not repeat their mistakes.

Conclusion

The favours teach us gratitude and the ingratitude warns us. Blessings last through thanks, obedience and keeping the covenant.

Introduction

Surah Aal-e-Imran (ayat 33 to 63) tells the story of Hazrat Maryam (AS), of the birth of Hazrat Isa (AS) without a father and of his miracles. The surah is named after the family of Imran, chosen by Allah above the worlds (3:33).

Part 1 (4 marks): The birth of Hazrat Isa (AS)

1. Birth and vow of Hazrat Maryam (AS) (3:35 to 36)

The wife of Imran prayed that she vowed to Allah what was in her womb, freed for His service (3:35). When a girl was born she named her Maryam and asked Allah to protect her and her children from Shaitan, the rejected (3:36). In Sahih Bukhari and Sahih Muslim the Prophet (ﷺ) said that every child is touched by Shaitan at birth and cries, except Maryam and her son. This shows their special protection.

2. Guardianship by Hazrat Zakariyya (AS) (3:37)

Allah accepted Maryam (AS) with good acceptance and made her grow well, and Hazrat Zakariyya (AS) became her guardian. Whenever he entered the prayer chamber he found provision with her. When he asked where it came from she said: it is from Allah. Seeing this, Hazrat Zakariyya (AS) prayed for a righteous child, though he was old and his wife was barren (3:38 to 40).

5. Good news of Hazrat Isa (AS) (3:45 to 46)

The angels gave her good news of a word from Allah, whose name would be the Messiah, Isa son of Maryam, honoured in this world and the Hereafter and among those near to Allah (3:45). He would speak to people in the cradle and in old age and be among the righteous (3:46).

6. Birth without a father (3:47 and 3:59)

Maryam (AS) asked in wonder how she could have a child when no man had touched her. Allah said that He creates what He wills: when He decides a matter He only says 'Be' and it is (3:47). The Quran also gives the example of Adam: the likeness of Isa with Allah is that of Adam, whom He created from dust and then said 'Be', and he was (3:59). So the birth shows the power of Allah, who needs no means, and it does not prove that Isa (AS) is divine.

Part 2 (4 marks): The miracles of Hazrat Isa (AS)

7. Book, wisdom and mission to Bani Israel (3:48 to 49)

Allah would teach him the Book, wisdom, the Torah and the Injil (3:48), and make him a Messenger to the Children of Israel, who said to them: I have come to you with a sign from your Lord (3:49).

8. The miracles (3:49)

1. He made a shape of a bird from clay, breathed into it and it became a living bird by Allah's permission.
2. He healed the one born blind by Allah's permission.
3. He healed the leper (the one with leprosy).
4. He gave life to the dead by Allah's permission.
5. He told them what they ate and what they stored in their houses.
6. He spoke in the cradle (3:46).

All these were by the permission of Allah and not by his own power; in them is a sign for you if you are believers (3:49).

9. Confirming the Torah and calling to tawhid (3:50 to 51)

He declared that he came confirming the Torah before him and to make lawful some things that had been forbidden to the Children of Israel (3:50). He called: fear Allah and obey me, for Allah is my Lord and your Lord, so worship Him; this is the straight path (3:51).

10. The disciples (3:52 to 53)

When Isa (AS) sensed disbelief from them he asked: who will be my helpers for Allah? The disciples said: we are the helpers of Allah, we believe in Allah, bear witness that we are Muslims (3:52). They prayed: we follow what You sent down and the Messenger, so write us among the witnesses (3:53).

Conclusion

The birth of Isa (AS) without a father and his miracles are signs of the power of Allah, and he is a Prophet and servant of Allah, not a god. He called people to tawhid and was helped by the disciples.

Introduction

Surah Al-Anfal was revealed in Madinah soon after the Battle of Badr, and most of it speaks about that battle, its lessons and the rules for the spoils of war. Badr was fought on 17 Ramadan 2 AH at a place called Badr. On one side stood about 313 Muslims with very few resources, and on the other a well-armed Quraish army of about 1,000. Allah named that day «يَوْمَ الْفُرْقَانِ» (the Day of Criterion) because truth and falsehood were clearly separated on it (Al-Anfal 8:41).

The special events of Badr in Surah Al-Anfal

1. Background: the caravan and the Quraish army

The Quraish had persecuted the Muslims for years, and the Muhajirun had left their homes and property in Makkah. A large Quraish trade caravan under Abu Sufyan was returning from Syria and passing close to Madinah. The Prophet (ﷺ) set out with about 313 men, who had only two horses and about seventy camels between them, to intercept it. Abu Sufyan learnt of this, changed his route, saved the caravan and called for help from Makkah. Abu Jahl marched out with about 1,000 men. When Abu Sufyan sent word that the caravan was safe and the army should return, Abu Jahl proudly insisted on going on to Badr, and so a trade mission became a decisive battle (Al-Anfal 8:5 to 7).

2. Consultation and the spirit of the Companions

Near Badr the Prophet (ﷺ) consulted his Companions. Hazrat Abu Bakr (RA) and Hazrat Umar (RA) spoke bravely. Hazrat Miqdad bin Amr (RA) said, 'We will not say what the Children of Israel said to Musa (AS), "You and your Lord go and fight". We will fight on your right and left, before you and behind you.' Hazrat Sa'd bin Mu'adh (RA) spoke for the Ansar: 'We believe in you; take us wherever you wish.' The Prophet (ﷺ) was pleased. The Quran also mentions that some believers disliked the march at first (Al-Anfal 8:5 to 6).

3. Allah's promise and the real wisdom

Allah had promised that one of the two parties, the caravan or the army, would fall to the Muslims (Al-Anfal 8:7). The Muslims preferred the lightly guarded caravan with its wealth, but Allah willed to establish the truth by His words and to cut off the roots of the disbelievers, so that truth is shown to be true and falsehood to be false, even if the criminals dislike it (Al-Anfal 8:8).

4. The Prophet's prayer and the help of angels

When the two armies faced each other, the Prophet (ﷺ) prayed earnestly to Allah, as reported in Sahih Muslim. Allah accepted the prayer and promised help with a thousand angels coming one after another (Al-Anfal 8:9). The Quran explains that this was only good news and a means of reassurance for the hearts, for victory comes only from Allah (Al-Anfal 8:10).

5. Slumber and rain

Before the fighting Allah covered the Muslims with light slumber that gave them calm and security. Rain also fell, which let them purify themselves, removed the uneasiness put in their hearts by Satan, strengthened their hearts and made their feet firm on the sandy ground (Al-Anfal 8:11). The commentators report that the same rain made the ground on the Quraish side slippery and muddy.

6. Orders to the angels

Allah revealed to the angels that He was with them, and told them to keep the believers firm, while He would cast terror into the hearts of the disbelievers (Al-Anfal 8:12).

7. The positions of the armies and the dream

The Muslims were on the near side of the valley towards Madinah, the Quraish on the far side, and the caravan was on lower ground (Al-Anfal 8:42). Allah arranged matters so that the battle took place, so that whoever perished would perish after clear proof and whoever lived would live after clear proof. The Prophet (ﷺ) was shown the enemy as few in his dream, which strengthened the Companions' courage (Al-Anfal 8:43). On the field Allah made each side appear few in the eyes of the other, so that His decision would be carried out (Al-Anfal 8:44).

8. Satan's deception and flight

Satan made the deeds of the Quraish look attractive and said, 'No one can overcome you today, and I am your protector.' But when the two armies came in sight of each other he turned on his heels and said, 'I am free of you; I see what you do not see; I fear Allah' (Al-Anfal 8:48). The commentators report that he came in the form of Suraqah bin Malik.

9. The handful of pebbles

At the start of the fighting the Prophet (ﷺ) threw a handful of dust and pebbles towards the enemy, and the books of tafsir and sirah report that it reached the eyes of the Quraish. The Quran says that this was in truth Allah's act: 'You did not throw when you threw, but Allah threw', and it was a good test for the believers from Him (Al-Anfal 8:17). Abu Jahl was struck down by two young Ansar, Mu'adh bin Amr and Mu'adh bin Afra (RA), and finished off by Hazrat Abdullah bin Mas'ud (RA).

10. Results and the Day of Criterion

• About 70 Quraish were killed, among them leaders such as Abu Jahl, Utbah and Shaybah (sons of Rabi'ah), Umayyah bin Khalaf and Walid bin Utbah.
• About 70 were taken prisoner.
• 14 Muslims were martyred, 6 of the Muhajirun and 8 of the Ansar.
• Quraish pride was broken, and the Islamic state of Madinah became a recognised power in Arabia. The Quran calls the day «يَوْمَ الْفُرْقَانِ» (Al-Anfal 8:41).

11. The dispute over the spoils and their distribution

After the battle the fighters disagreed about the spoils: those who gathered them, those who pursued the enemy and those who guarded the Prophet (ﷺ) each felt they deserved more. Allah declared that the spoils belong to Allah and the Messenger, so the believers should fear Allah and settle matters among themselves (Al-Anfal 8:1). The rule of distribution was then given: one fifth is for Allah and the Messenger, the relatives, the orphans, the needy and the traveller, and the rest goes to the fighters (Al-Anfal 8:41). In pre-Islamic Arabia the victor took everything; Islam made the distribution just and orderly.

12. The prisoners of war

The Prophet (ﷺ) consulted his Companions about the prisoners. Hazrat Abu Bakr (RA) advised taking ransom and releasing them, while Hazrat Umar (RA) advised executing them (Sahih Muslim). The Prophet (ﷺ) accepted ransom. Allah then gently warned that a Prophet should not take captives until he has thoroughly subdued the enemy in the land, and that the Muslims wanted the goods of this world while Allah wants the Hereafter; had a decree from Allah not already gone before, a great punishment would have touched them (Al-Anfal 8:67 to 68). Afterwards the spoils were declared lawful and good (8:69), and the captives were told that if Allah found good in their hearts, He would give them better than what was taken from them (8:70), while if they intended betrayal they had already betrayed Allah before (8:71). The sirah books report that captives who could write but could not pay were set free after teaching Muslim children.

Conclusion

The Battle of Badr is a milestone in Islamic history. It proved that victory depends not on numbers and equipment but on faith, trust in Allah, obedience to the Messenger (ﷺ) and Allah's help. After success, the believer should follow the path of gratitude, humility and piety.