O Level Islamiyat: Paper 1 Practice Questions (Cambridge 2058)

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: O Level Islamiyat Paper 1 revision notes

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This set follows the real Paper 1 structure: answer Question 1, Question 2, and two of Questions 3–5, exactly as in the exam. The paper is 1 hour 30 minutes and carries 50 marks. 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 prints three of the Qur’an passages from the syllabus appendix, in Arabic and English, and you choose two.

Question 1 — compulsory (1.1 Major themes of the Qur’an) [8]

Choose any two of the following passages from the Qur’an.

(a) Briefly explain the main theme(s) in each passage. [4] (b) Briefly explain the importance of these themes in a Muslim’s life today. [4]

(i)

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

Sura 41.37

37. Among His signs are the night and the day, and the sun and the moon. Adore not the sun and the moon, but adore Allah, who created them, if it is Him you wish to serve.

(ii)

إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا

وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا

وَقَالَ الْإِنسَانُ مَا لَهَا

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ

وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

Sura 99

1. When the earth is shaken to her utmost convulsion, 2. And the earth throws up her burdens, 3. And man cries out: ‘What is the matter with her?’, 4. On that day will she declare her tidings: 5. For that your Lord will have given her inspiration. 6. On that day will men proceed in companies sorted out, to be shown their deeds. 7. Then shall anyone who has done an atom’s weight of good see it! 8. And anyone who has done an atom’s weight of evil shall see it.

(iii)

وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ

فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا قَالَ هَٰذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ

فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ

فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّي هَٰذَا أَكْبَرُ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ

إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ

Sura 6.75–79

75. So also did We show Abraham the power and the laws of the heavens and the earth, so that he might have certainty. 76. When the night covered him over, he saw a star: He said: ‘This is my Lord.’ But when it set, he said: ‘I do not love things that set.’ 77. When he saw the moon rising in splendour, he said: ‘This is my Lord.’ But when the moon set, he said: ‘Unless my Lord guides me, I will surely be among those who go astray.’ 78. When he saw the sun rising in splendour, he said: ‘This is my Lord; this is the greatest.’ But when the sun set, he said: ‘O my people! I am indeed free from your giving partners to Allah.’ 79. ‘For me, I have set my face firmly and truly towards Him who created the heavens and the earth, and never shall I give partners to Allah.’

The English translations are those printed in the syllabus appendix. The Arabic text is from the Tanzil Project (tanzil.net) and has been checked word for word against the passages as printed in the syllabus appendix.

Question 2 — compulsory (1.2 History and importance of the Qur’an) [14]

(a) Describe how the Qur’an was compiled after the death of the Prophet (pbuh) and later standardised. [10] (b) Explain why the standardisation under Uthman was important for the later history of Islam. [4]

Answer any TWO of Questions 3–5

Question 3 (1.3 Life and importance of the Prophet) [14]

(a) Describe the main events of the Hijra from Makkah to Madinah. [10] (b) Explain why the Hijra is regarded as a turning point for the Muslim community. [4]

Question 4 (1.4 The first Islamic community) [14]

(a) Describe the relationship established between the Muhajirun and the Ansar in Madinah. [10] (b) Explain why this relationship mattered for the survival of the early Muslim community. [4]

Question 5 (1.3 Life and importance of the Prophet) [14]

(a) Describe the main provisions of the Farewell Sermon. [10] (b) Explain the importance of the Farewell Sermon for Muslims today. [4]

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Answers

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 chosen passages are read together and given one mark for (a) and one for (b). The bracketed credits below show one way to reach each part’s tariff, and each part’s credits add up exactly to that tariff; other valid points of the same quality earn the same credit.

Question 1. (a) [4] — for each of the two chosen passages, the main theme identified [1] and explained from the wording of the passage [1]; whichever two passages are chosen, the total is 4. Sura 41.37 — God in Himself: He alone deserves worship [1]; the night, day, sun and moon are only His “signs” and His creations, so bowing to the sun or moon is forbidden and worship belongs to the one “who created them” [1]. Sura 99 — God’s relationship with the created world: the Day of Judgement [1]; the earth will be shaken and will “declare her tidings”, people will be “shown their deeds”, and even “an atom’s weight” of good or evil will be seen, so every person is accountable [1]. Sura 6.75–79 — God’s Messengers: God guided the Prophet Ibrahim to certainty [1]; Ibrahim saw the star, moon and sun set and reasoned that nothing that sets can be God, then turned “towards Him who created the heavens and the earth” and rejected giving partners to God [1]. (b) [4] — for each of the two chosen passages, one reasoned point about its importance today [2]. Sura 41.37 — Muslims prostrate only to God in prayer and reject anything that treats created things, such as horoscopes or lucky charms, as having power over their lives; the wonders of nature should lead them to worship the Creator [2]. Sura 99 — because no deed is too small to count, Muslims do small kindnesses such as a smile or removing litter, and avoid “small” wrongs such as rudeness or minor dishonesty, preparing for judgement [2]. Sura 6.75–79 — Muslims can use reason and reflection on creation to strengthen their faith, and, like Ibrahim, stand firm for tawhid even when the people around them hold other beliefs [2].

Question 2. (a) After the Prophet’s death, many who had memorised the Qur’an were killed at the Battle of Yamama during the Ridda wars, prompting concern that parts of the text could be lost [2]. Abu Bakr, on Umar’s advice, commissioned Zayd ibn Thabit to collect the written and memorised Qur’an into a single copy [2], which was kept by Abu Bakr and later Hafsah [1]. As Islam spread, Muslims in different regions began reciting in different dialects, and disputes arose during campaigns in Armenia and Azerbaijan [2]. Uthman had Hafsah’s copy reproduced by a committee under Zayd, using the dialect of the Quraysh where there was disagreement [2]; standard copies were sent to the main centres of the Muslim world and other versions were destroyed [1]. (b) It preserved a single, uniform text, preventing the division and doctrinal dispute that competing versions would have caused [2]; the text used today is the one established then, which Muslims regard as evidence of the Qur’an’s careful preservation [2].

Question 3. (a) Persecution in Makkah intensified, particularly after the deaths of Khadijah and Abu Talib [1]. Delegations from Yathrib pledged support at the two pledges of Aqabah [1]. The Quraysh plotted to kill the Prophet; Ali slept in his bed while the Prophet left with Abu Bakr [2]. They sheltered in the cave of Thawr for three days to evade pursuers [2] before completing the journey to Yathrib, which became Madinah [2]; Muslims migrated in small groups to avoid detection [2]. (b) It marks the start of the Islamic calendar, showing its significance to later generations [1]. It transformed the Muslims from a persecuted minority into a community with its own territory and authority [1]; it enabled the Constitution of Madinah and the first mosque, and established the principle that migration to preserve one’s faith is legitimate [2].

Question 4. (a) On arrival, the Prophet paired each Muhajir (migrant from Makkah) with an Ansari (helper of Madinah) [2], who shared home, property and livelihood with the newcomer [2]. This went beyond hospitality — some Ansar offered to divide their wealth and even their households with their paired Muhajir [2]; the bond was treated as a form of brotherhood, later formalised within the wider Constitution of Madinah [2]. At first the pairing even carried rights of mutual inheritance, until later revelation (Sura 8.75) returned inheritance to blood relatives while the brotherhood itself continued [2]. (b) The Muhajirun had arrived with little or no property, so the pairing prevented destitution and social breakdown at a fragile moment [2]; it also demonstrated a working model of solidarity across tribal lines that helped unify the new community [2].

Question 5. (a) The Farewell Sermon, delivered on the Prophet’s final pilgrimage, set out equality regardless of race — “no Arab has superiority over a non-Arab” [2]; the sanctity of life and property [2]; the rights of women, including fair treatment [2]; the abolition of usury and of pre-Islamic blood feuds [2]; and instructed Muslims to hold fast to the Qur’an [2]. (b) It is regarded as a summary of Islamic ethics, still cited today on equality and human rights [2]; it confirmed principles that shaped later Islamic law and social practice, and remains a reference point for Muslims discussing justice and conduct [2].

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Where marks are usually lost

• Writing a narrative-only answer to a part (b) question, which asks specifically for significance, not more description.
• In Question 1, writing about only one of the printed passages, or about all three: the rubric asks for two, and each carries half the marks of each part — the theme(s) in part (a) and their importance in a Muslim’s life today in part (b).
• Confusing the compilation (Abu Bakr) with the standardisation (Uthman) of the Qur’an.
• Giving a generic answer to a 10-mark part without anchoring points to specific events, named individuals or quotations.
• Spending too long on Question 1’s 8 marks and running short of time for the 14-mark questions that follow.