Islamiyat Paper 2: 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: Cambridge IGCSE Islamiyat: Paper 2 study guide

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Paper format. Cambridge IGCSE Islamiyat 0493, Paper 2: 1 hour 30 minutes, 50 marks. The paper has five questions. Answer Question 1, Question 2 and two other questions. Every question has a knowledge part (a) and an understanding part (b): Question 1 is marked 4 + 4, and Questions 2–5 are marked 10 + 4 (8 + 14 + 14 + 14 = 50). Question 1 is always set on four of the Hadiths in the syllabus appendix, printed in Arabic and English; Question 2 is on the history and importance of the Hadiths; Questions 3–5 are on the Rightly Guided Caliphs and on the Articles of Faith and the Pillars of Islam, with one or two questions on each.

You must answer Question 1, Question 2 and two other questions.

Question 1

1 Choose any two of the following Hadiths.

(a) Describe their teachings about what Muslims believe. [4]

(b) Explain how Muslims can put these teachings into action. [4]

(i)

لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ.

None of you believes until he wants for his brother what he wants for himself.

(ii)

مَا أَكَلَ أَحَدٌ طَعَاماً قَطُّ خَيْراً مِّنْ أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِهِ.

No one eats better food than that which he eats out of the work of his hand.

(iii)

الدُّنْيَا سِجْنُ المُؤْمِنِ وَجَنَّةُ الكَافِرِ.

The world is the believer’s prison and the unbeliever’s paradise.

(iv)

إِنَّ اللهَ لاَ يَنْظُرُ إِلَى صُوَرِكُم وَلاَ أَمْوَالِكُم، وَلَكِنْ يَنْظُرُ إِلَى قُلوبِكُمْ وَأَعْمَالِكُم.

God does not look at your forms and your possessions, but he looks at your hearts and your deeds.

The English texts are those printed in the syllabus appendix (Hadiths 2, 9, 19 and 20). The Arabic follows the appendix word for word; its vowel marks are given in standard form where the appendix’s marking is partial or non-standard.

Question 2

2 (a) Write about the compilation of the Hadiths, from the time of the Prophet (pbuh) to the main musnad and musannaf collections. [10]

(b) Why do Muslims need the Hadiths as well as the Qur’an? [4]

Question 3

3 (a) Give an account of the main events of Abu Bakr’s caliphate. [10]

(b) In your opinion, which of Abu Bakr’s decisions as caliph best shows his qualities as a leader? Give reasons for your answer. [4]

Question 4

4 (a) Write about Muslim belief in angels. [10]

(b) Explain how belief in angels can affect the way Muslims behave. [4]

Question 5

5 (a) Describe how zakat is paid and who may receive it. [10]

(b) Explain the significance of zakat for a Muslim community. [4]

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Answers and mark guidance

How this paper is marked. Cambridge marks each part by levels of response (syllabus section 4.2). Part (a) tests knowledge (AO1): in Question 1, Level 4 = 4, Level 3 = 3, Level 2 = 2, Level 1 = 1; in Questions 2–5, Level 4 = 8–10, Level 3 = 5–7, Level 2 = 3–4, Level 1 = 1–2. Part (b) tests understanding (AO2): Level 2 = 3–4, Level 1 = 1–2. In Question 1, the two Hadiths chosen are read together and given one mark for (a) and one mark for (b).

The credit guides below turn this into points you can check your own answer against. Each bracketed figure is one accurate, relevant point developed to the stated depth, and every guide is capped at the tariff of its part. Where a guide lists more points than are needed, every listed point carries the same credit, so it does not matter which ones you choose; other valid points of the same quality earn the same credit.

Question 1

(a) [4] — for each of the two chosen Hadiths: the central teaching correctly stated [1], and developed with a link to belief or to a supporting verse or Hadith [1]. Two Hadiths × 2 = 4.

• (i) True faith is shown in wanting good for others as much as for oneself [1]; selfishness and envy weaken faith, and Muslims form one brotherhood, as the Qur’an says, “The believers are but a single brotherhood” (Sura 49.10) [1].
• (ii) Earning a lawful living by one’s own effort is honourable and blessed [1]; the full narration in al-Bukhari adds that the Prophet Dawud ate from the work of his own hands, and the Prophet (pbuh) worked as a shepherd and a trader, so work is part of faith, not opposed to it [1].
• (iii) This world is temporary and is a place of test for the believer, who restrains desires to obey God [1]; the lasting reward is in the hereafter, whereas someone who lives only for this world has nothing beyond it [1].
• (iv) God judges people by their intentions and actions, not by appearance, wealth or status [1]; this matches the Qur’an’s teaching that “the most honoured of you in the sight of God is the most righteous” (Sura 49.13) [1].

(b) [4] — for each of the two chosen Hadiths, one practical action explained [2]. Two Hadiths × 2 = 4. For example:

• (i) Sharing with people in need, helping a classmate or colleague succeed rather than competing unfairly, and treating others as one would like to be treated, for example by giving fair prices and honest advice [2].
• (ii) Studying and working diligently rather than depending on others without need, earning only by lawful means, and treating paid work as worship when it is done honestly [2].
• (iii) Not being overcome by setbacks, keeping the obligations of faith even when they are difficult, and not spending one’s life chasing wealth and pleasure at the expense of worship and good deeds [2].
• (iv) Checking one’s intention before acting, not looking down on people who are poorer or look different, and choosing friends and leaders by character rather than wealth [2].

Question 2

(a) [10] — each accurate, developed point [2]; credit the best five (maximum 10).

• In the Prophet’s (pbuh) lifetime, the Companions memorised his words and actions and passed them on; at first writing Hadiths was discouraged so that they would not be confused with the Qur’an, but some Companions were allowed to write, such as Abdullah ibn Amr, whose collection was called al-Sahifa al-Sadiqa [2].
• After his death, Companions such as Abu Hurayra, A’isha, Abdullah ibn Umar, Anas ibn Malik and Abdullah ibn Abbas narrated large numbers of Hadiths, and their students (the Successors) travelled to collect them [2].
• Reasons for writing them down grew: many Companions were dying, Islam was spreading among people who had never met the Prophet (pbuh), and some people began to invent sayings to support political or sectarian views [2].
• The Umayyad caliph Umar ibn Abd al-Aziz ordered scholars, including Ibn Shihab al-Zuhri, to collect the Hadiths officially [2].
• Musannaf collections arranged Hadiths by subject, such as prayer or trade; the best known early one is the Muwatta of Imam Malik, which also includes the practice of the people of Madina and the opinions of Companions [2].
• Musnad collections arranged Hadiths under the name of the Companion who narrated them; the most famous is the Musnad of Ahmad ibn Hanbal, containing many thousands of Hadiths [2].
• Because a musnad was hard to use for finding rulings on a subject, later scholars produced collections arranged by subject that included only reports they judged reliable, leading to the six Sunni collections, such as those of al-Bukhari and Muslim, and the four Shi’a collections, such as al-Kafi of al-Kulayni [2].

(b) [4] — each reasoned point [2]; credit the best two (maximum 4).

• The Qur’an often gives commands in general terms, and the Hadiths explain how to carry them out; for example the Qur’an commands prayer, but the Hadiths show its times, movements and number of units [2].
• The Qur’an itself tells Muslims to obey the Messenger and follow his example (Sura 33.21), so the Hadiths are needed to know what that example is [2].
• The Hadiths are the second source of law after the Qur’an, and scholars use them before turning to consensus (ijma’) and analogy (qiyas) for new questions [2].

Question 3

(a) [10] — each accurate, developed point [2]; credit the best five (maximum 10).

• After the Prophet’s (pbuh) death in 632 (11 AH), Abu Bakr was chosen as caliph at Saqifa Bani Sa’ida; in his first address he asked the people to obey him only as long as he obeyed God and His Messenger [2].
• He sent the army of Usama ibn Zayd to the Syrian border as the Prophet (pbuh) had ordered, even though some advised keeping it in Madina; its success showed the tribes that the state remained strong [2].
• Some tribes refused to pay zakat; Abu Bakr insisted that zakat could not be separated from prayer and sent forces to bring them back to obedience in the Ridda wars [2].
• He sent commanders against people who claimed to be prophets, including Tulayha and Musaylima; Musaylima was defeated and killed at the Battle of Yamama by an army under Khalid ibn al-Walid [2].
• Many who knew the Qur’an by heart were martyred at Yamama, so on Umar’s advice Abu Bakr ordered Zayd ibn Thabit to collect the Qur’an into a single written copy [2].
• He began campaigns beyond Arabia, sending Khalid ibn al-Walid into Iraq against the Persians and armies into Syria against the Byzantines [2].
• Before his death in 634 (13 AH) he consulted senior Companions and nominated Umar as his successor, so the community avoided dispute; he lived simply and asked that the allowance he had taken from the treasury be repaid from his property [2].

(b) [4] — a clear judgement [1], supported by reasons [3] (maximum 4). Any decision may be chosen and receives equal credit if it is well argued. For example:

• Sending Usama’s army shows loyalty to the Prophet’s (pbuh) instructions and courage under pressure [1]: he acted at a time of danger when Madina itself was threatened [1], trusted God rather than fear [1], and the expedition deterred enemies who expected the Muslims to be weak [1].
• Fighting those who refused zakat shows firmness in principle [1]: he would not allow a pillar of Islam to be dropped [1], he protected the rights of the poor who depend on zakat [1], and he kept the community united as one state [1].

Question 4

(a) [10] — each accurate, developed point [2]; credit the best five (maximum 10).

• Belief in angels is one of the Articles of Faith; the Qur’an lists it with belief in God, His books and His messengers (Sura 2.285), and the Prophet (pbuh) named it in the Hadith of Jibril [2].
• Angels were created from light; they do not eat, drink or marry, and they are normally unseen, although they can take human form, as Jibril did when he came to the Prophet (pbuh) as a man [2].
• Angels always obey God and do not disobey Him; they worship and praise Him constantly, and they pray for forgiveness for people on earth (Sura 42.5) [2].
• Jibril brought revelation to the prophets, including the Qur’an to the Prophet Muhammad (pbuh) [2].
• Mika’il is associated with providing rain and sustenance, and Israfil will blow the trumpet that begins the Day of Resurrection [2].
• The angel of death takes souls at their appointed time (Sura 32.11), and Munkar and Nakir question each person in the grave about their Lord, their religion and their prophet [2].
• Recording angels write down every person’s deeds (Sura 82.10–12), and angels guard Paradise and Hell; Malik is named in the Qur’an as the keeper of Hell (Sura 43.77) [2].

(b) [4] — each reasoned point [2]; credit the best two (maximum 4).

• Knowing that angels record every deed encourages Muslims to act rightly even when no person can see them, and to avoid sin in private [2].
• Belief in Jibril bringing revelation gives Muslims confidence that the Qur’an is truly from God, so they follow its guidance [2].
• Knowing that angels pray for believers and that the angel of death comes at an appointed time encourages Muslims to repent, prepare for death and not despair [2].

Question 5

(a) [10] — each accurate, developed point [2]; credit the best five (maximum 10).

• Zakat is the third Pillar of Islam and an obligation, commanded in the Qur’an alongside prayer; it is paid with the intention of worshipping God, not as a favour to the poor [2].
• It is due from every adult, sane Muslim whose savings reach the nisab, a minimum amount commonly calculated as the value of 85 grams of gold or 595 grams of silver, and who has held that wealth for a full lunar year [2].
• On money, gold, silver and trade goods the rate is 2.5 per cent; there are different rules for crops (one-tenth if watered by rain, one-twentieth if irrigated) and for livestock, which is counted by the number of animals [2].
• It is not paid on personal necessities such as one’s home, clothes or the tools of one’s work, only on wealth above one’s needs [2].
• The Qur’an names eight groups who may receive it (Sura 9.60): the poor, the needy, those who collect it, those whose hearts are to be reconciled, freeing captives, those in debt, in the cause of God, and the stranded traveller [2].
• It may not be given to those the giver must already support, such as their own parents, children or spouse; it may be given directly, through a mosque or charity, or collected by the state [2].
• It is separate from zakat al-fitr, a small payment made for each member of the family before the Eid prayer at the end of Ramadan; Shi’a Muslims also pay khums, one-fifth of certain surplus income [2].

(b) [4] — each reasoned point [2]; credit the best two (maximum 4).

• It moves wealth from the rich to the poor, so basic needs are met and the gap between rich and poor narrows [2].
• Because the poor receive it as a right, it protects their dignity and reduces jealousy and resentment, which strengthens brotherhood [2].
• It purifies the giver from greed and reminds the community that wealth belongs to God and is held in trust [2].

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Where marks are usually lost

• Writing about only one Hadith in Question 1, or explaining three: the rubric asks for two, and each is worth half of each part.
• In Question 1(b), repeating the teaching instead of giving a practical action a Muslim could take today.
• In Question 2, describing isnad and matn checks when the question asks about the history of compilation, or confusing a musnad (arranged by narrator) with a musannaf (arranged by subject).
• Listing Abu Bakr’s actions without the detail (names, places, reasons) that a Level 4 answer needs.
• In Question 5, giving the 2.5 per cent rate without the nisab and the one-year condition, or naming only two or three of the eight groups.