OxfordAQA IGCSE Islamiyat: Sources of Authority in Islam — Practice Questions

These are original questions written for Marlbridge, for revision and practice on this content. They follow the paper’s published structure and mark tariffs, but they are not reproduced past-paper questions — examination boards hold copyright in their own papers. Use these alongside the official past papers available free from your board.

Related: Sources of Authority in Islam study guide, Sources of Authority in Islam revision notes

These questions cover sub-topics 3.2.2.1 to 3.2.2.5 only — the Qur’an, the Hadith and Sunnah, and Ijma and Qiyas as sources of authority. They do not cover 3.2.2.6 to 3.2.2.9 (how Shariah shapes everyday life), which is revised separately.

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Paper format. On OxfordAQA International GCSE Islamiat 9237 Paper 2, this content is examined in Section B, Sources of authority in Islam: one compulsory question of 25 marks in five parts worth 1, 2, 4, 6 and 12 marks, where the 12-mark part prints a prescribed passage from Section 6 of the specification and asks you to examine a statement using it. (Section A of the paper, on the life and teachings of Hazrat Muhammad (pbuh), carries the other 25 of the paper’s 50 marks.) Below are two complete Section B practice sets in that format, each worth 25 marks, drawn from sub-topics 3.2.2.1 to 3.2.2.5.

Set 1

02.1 Name one of the four categories of Hadith used to judge their reliability. [1 mark]

02.2 Give two features of the Makki Surahs. [2 marks]

02.3 Explain two ways the Qur’an was preserved during the lifetime of Hazrat Muhammad (pbuh). [4 marks]

02.4 Explain two ways scholars test the reliability of a Hadith. Apply one teaching from a source of authority in your answer. [6 marks]

02.5

Sahih Bukhari 4987, Book 66, Hadith 9

Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were Waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur’an, so he said to Uthman, “O chief of the Believers! Save this nation before they differ about the Book (Qur’an) as Jews and the Christians did before.”

‘The compilation of the Qur’an under the Rightly Guided Caliphs protected it for all time.’

Examine why this statement is significant for Muslims.

In your answer you should:

• use the given passage
• provide supporting evidence and reasoning. [12 marks]

Set 2

02.1 Name one of the scholars who compiled the two most authoritative Sunni collections of Hadith. [1 mark]

02.2 Give two Muslim beliefs about the Qur’an as the final revelation. [2 marks]

02.3 Explain two reasons why the Hadith and Sunnah are needed as a source of authority alongside the Qur’an. [4 marks]

02.4 Explain two ways Qiyas is used in forming religious rulings. Apply one teaching from a source of authority in your answer. [6 marks]

02.5

Qur’an 56:75-80

Then I swear by the setting of the stars, And indeed, it is an oath – if you could know – [most] great. Indeed, it is a noble Qur’an. In a Register well-protected; None touch it except the purified [i.e., the angels]. [It is] a revelation from the Lord of the worlds.

‘The Qur’an is a miracle that no human being could have produced.’

Examine why this statement is significant for Muslims.

In your answer you should:

• use the given passage
• provide supporting evidence and reasoning. [12 marks]

Both passages are printed as they appear in Section 6 of the specification.

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Answers and mark guidance

How the parts are marked. The 1- and 2-mark parts give one mark for each correct answer. The 4-mark part gives one mark for each way or reason identified and one more for explaining it, up to two marks for each of the two. The 6-mark part awards those same four AO1 marks, plus up to two AO2 marks for applying a source of authority: one mark for a general, relevant and accurate use of a source, two marks for a specific, accurate use applied directly to the question. The 12-mark part is all AO2 and is marked by levels:

Level	Marks	What the answer does
4	10–12	Thorough, accurate examination of a range of points of significance and their implications for belief, practice or teachings; logical reasoning supported by detailed evidence; excellent use of the passage, applied directly
3	7–9	Generally clear examination of more than one point of significance; reasoning supported by some detail; good use of the passage, applied directly
2	4–6	Some accurate examination of one or more points; reasoning not always supported; some general use of the passage. Maximum Level 2 if only one point of significance is made
1	1–3	Limited examination with little reasoning or evidence. Maximum Level 1 if the passage is not referred to
0	0	Nothing worthy of credit

Every list below offers alternatives of equal value; other correct answers of the same quality receive the same credit.

Set 1

02.1 [1] — any one [1]: Sahih (sound); Hasan (good); Daeef (weak); Maudu (fabricated).

02.2 [2] — any two, [1] each: revealed in Makkah before the Hijrah; mostly shorter surahs with short, rhythmic verses; focus on belief — Tawhid, prophethood, and the Day of Judgement and afterlife; often address all people (“O mankind”); contain stories of earlier prophets and nations as warnings and lessons; challenge idol worship.

02.3 [4] — for each of two ways: the way identified [1] and explained [1]; maximum two marks per way.

• Memorisation [1]: the Prophet (pbuh) recited each revelation to his Companions, many of whom learned the whole Qur’an by heart (huffaz) and recited it daily in Salah [1].
• Writing [1]: scribes such as Zayd ibn Thabit wrote down revelations as they came, on materials such as palm leaves, leather and flat bones [1].
• Review with Jibril [1]: Jibril (AS) went over the Qur’an with the Prophet (pbuh) every Ramadhan, and twice in his final year, confirming the text and its order [1].
• Teaching and recitation [1]: the Prophet (pbuh) sent teachers to new Muslims and checked the Companions’ recitation, so the same text was shared across the community [1].

02.4 [6] — AO1 [4]: for each of two ways, the way identified [1] and explained [1]. AO2 [2]: one source of authority used generally [1] or specifically and applied to the question [2].

Ways (AO1):

• Checking the Isnad, the chain of narrators [1]: scholars examine whether every narrator back to the Prophet (pbuh) was trustworthy, had a good memory and could actually have heard from the narrator before him, with no missing links [1].
• Checking the Matn, the text [1]: scholars examine whether the content agrees with the Qur’an, with other well-established Hadith and with reason [1].
• Grading the Hadith [1]: after both checks, it is classified as Sahih, Hasan, Daeef or Maudu, and only reliable Hadith are used for rulings [1].
• Comparing narrations [1]: scholars gather the different chains and wordings of the same Hadith, as Imam Muslim did, to see whether they confirm one another [1].

Applications of a source of authority (AO2), for example (each is a specific use applied to the question [2]; a general reference to the same teaching that is not applied earns [1]):

• The Prophet (pbuh) warned, “whoever tells a lie on me intentionally will surely take his place in the (Hell) Fire” (Sahih al-Bukhari 3461), which is why scholars check every narrator so carefully before accepting a Hadith [2].
• The Qur’an commands believers who receive news from a sinful person to “investigate” it before acting on it (Qur’an 49:6), which is the principle behind examining the character of each narrator in the Isnad [2].

02.5 [12] — marked by the levels above. Possible content:

Points of significance

• After the Battle of Yamama, when many huffaz were killed, Abu Bakr had Zayd ibn Thabit gather the Qur’an into one written copy, so the text did not depend only on people who might die.
• Under Uthman, standard copies were made from that collection, kept by Hafsa, and sent to the main cities, and other copies were destroyed, so all Muslims used the same text.
• Muslims believe this fulfilled Allah’s promise to protect the Qur’an (“Indeed, it is We who sent down the message, and indeed, We will be its guardian”, Qur’an 15:9), which is why they are confident it is unchanged today.
• A single agreed text keeps the Ummah united: Muslims everywhere recite the same Qur’an in Salah and base Shariah on it.
• Written copies worked alongside continued memorisation, so the Qur’an has been preserved both in writing and in the hearts of huffaz ever since.

Use of the passage

• The passage shows the danger Uthman faced: Muslims from Sham and Iraq were reciting differently, and Hudhaifa feared real division.
• Hudhaifa’s words “Save this nation before they differ about the Book” show that the aim was unity of the Ummah, not only neat copies.
• The comparison with how “Jews and the Christians did before” shows that Muslims saw differences over scripture as a threat to the religion itself, which the compilation prevented.
• The fact that a Companion raised the problem and the caliph acted shows the Qur’an’s protection was a responsibility of the whole early community.

An answer that explains a range of these points, reasons about what they mean for Muslim belief today, and quotes the passage directly reaches Level 4.

Set 2

02.1 [1] — any one [1]: Imam al-Bukhari (Muhammad ibn Isma’il al-Bukhari); Imam Muslim (Muslim ibn al-Hajjaj).

02.2 [2] — any two, [1] each: it is the final revelation and no scripture will come after it; it is the exact word of Allah revealed to Hazrat Muhammad (pbuh) through Jibril (AS); it has been preserved without change; it confirms and completes the earlier scriptures; it is guidance for all people for all time; it is the first and highest source of Shariah.

02.3 [4] — for each of two reasons: the reason identified [1] and explained [1]; maximum two marks per reason.

• The Qur’an gives general commands without all the practical detail [1]; for example it commands Salah and Zakah, but the Hadith and Sunnah show how, when and how much [1].
• The Qur’an commands Muslims to obey and follow the Messenger [1]; his example (“In the Messenger of Allah you have an excellent example”, Qur’an 33:21) can only be known through the Hadith and Sunnah [1].
• The Hadith explain and interpret verses [1], so that Muslims apply the Qur’an as the Prophet (pbuh), who received it, understood it [1].
• The Hadith and Sunnah give guidance on matters of daily life not detailed in the Qur’an [1], such as manners of eating, greeting and dress [1].

02.4 [6] — AO1 [4]: for each of two ways, the way identified [1] and explained [1]. AO2 [2]: one source of authority used generally [1] or specifically and applied to the question [2].

Ways (AO1):

• Qiyas extends an existing ruling to a new case [1]: where a new situation shares the same underlying reason (illah) as something ruled on in the Qur’an or Hadith, the same ruling is applied, as when the prohibition of wine is applied to other intoxicating drugs [1].
• Qiyas is used only when the Qur’an, Hadith and Ijma give no direct ruling [1], so it helps scholars answer new questions without adding to or contradicting the primary sources [1].
• Qiyas is carried out by qualified scholars [1], who must understand the original ruling and its reason before comparing, which protects Shariah from personal opinion [1].
• Qiyas helps Muslims apply Shariah to modern life [1], for example extending the command to leave trade at the call to Friday prayer (Qur’an 62:9) to other work or activities that would keep a Muslim from Jummah [1].

Most Sunni schools of law accept Qiyas; Shi’a (Ja’fari) jurisprudence does not use analogy in this way and relies instead on reason (’aql). An answer that explains this difference accurately receives the same credit as one of the ways above.

Applications of a source of authority (AO2), for example (each is a specific use applied to the question [2]; a general reference to the same teaching that is not applied earns [1]):

• When the Prophet (pbuh) sent Mu’adh ibn Jabal to Yemen, Mu’adh said he would judge by the Qur’an, then the Sunnah, and then his own reasoning, and the Prophet (pbuh) approved (Sunan Abu Dawud); this supports scholars using careful reasoning such as Qiyas where the texts are silent [2].
• The Qur’an prohibits intoxicants because they lead people away from the remembrance of Allah and from prayer (Qur’an 5:90-91); scholars use this stated reason to rule by Qiyas that modern drugs with the same effect are also forbidden [2].

02.5 [12] — marked by the levels above. Possible content:

Points of significance

• The Qur’an challenges anyone to produce a surah like it (Qur’an 2:23; 17:88), and Muslims believe no one has done so, which is evidence that it comes from Allah.
• Hazrat Muhammad (pbuh) is described as unlettered (Qur’an 7:157), yet he brought a text of unmatched language and depth, which Muslims see as proof of prophethood.
• Muslims believe the Qur’an has been preserved without change (Qur’an 15:9) and contains no contradictions (Qur’an 4:82), unlike a human work.
• Because it is Allah’s word, it is the highest source of authority and Muslims follow its commands above any human opinion.
• Its miraculous status shapes how it is treated: many Muslims make wudu before touching the Arabic text, keep it in a clean, high place, recite it with tajweed and memorise it.

Use of the passage

• “It is a noble Qur’an” shows its honoured status, which is why Muslims treat it with special respect.
• “In a Register well-protected” supports the belief that the Qur’an is preserved by Allah, which no human book can claim.
• “None touch it except the purified [i.e., the angels]” refers to the heavenly record; many Muslims also take it as guidance to be in a state of purity when handling the written Qur’an.
• “[It is] a revelation from the Lord of the worlds” directly states that the Qur’an is not a human composition, which is the heart of the statement.
• The oath “by the setting of the stars”, described as “[most] great”, stresses how serious the claim about the Qur’an is.

An answer that explains a range of these points, reasons about their implications for Muslim belief and practice, and quotes the passage directly reaches Level 4.

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Where marks are usually lost

• Confusing Isnad (the chain of narrators) with Matn (the text itself), or explaining only one when a question asks for two ways.
• Treating Ijma and Qiyas as equal in authority to the Qur’an and Hadith, rather than as sources used where the Qur’an and Hadith give no direct ruling.
• In the 4- and 6-mark parts, naming a reason without explaining it, or giving a vague reference (“the Qur’an says so”) instead of a specific teaching applied to the question.
• In the 12-mark parts, making only one point of significance (maximum Level 2) or not using the passage at all (maximum Level 1).
• Describing the history of the Qur’an as a single event rather than distinguishing revelation, preservation and compilation.