(1i) بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ 1. سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَىٰ 2. الَّذِي خَلَقَ فَسَوَّىٰ 3. وَالَّذِي قَدَّرَ فَهَدَىٰ 4. وَالَّذِي أَخْرَجَ الْمَرْعَىٰ 5. فَجَعَلَهُ غُثَاءً أَحْوَىٰ

(1ii) (i) Tawhid and Glorification of Allah: Muslims are commanded to glorify the name of Allah, the Most High, who is the Creator and Sustainer. (ii) Divine Guidance and Provision: Allah is the One who ordains and guides, and He provides sustenance for all creatures, as seen in the reference to pasture.

(1iii) (i) Prophet Ibrāhīm (ii) Prophet Mūsā

(2ai) (i) Death of many Huffaz at the Battle of Yamamah: In 11 A.H during the reign of Abu Bakr (RA), many Qur’an memorizers were killed while fighting Musaylimah the Liar. Umar (RA) feared that parts of the Qur’an would be lost if more Huffaz died. (ii) Umar’s suggestion to Abu Bakr: Umar (RA) advised Abu Bakr (RA) to gather the Qur’an in one written Mushaf to preserve it. At first Abu Bakr was reluctant, but later agreed that it was a good act. (iii) Appointment of Zaid bin Thabit: Abu Bakr (RA) appointed Zaid bin Thabit (RA), who was one of the Prophet’s scribes, to lead the task. Zaid was chosen because of his accuracy, knowledge, and trustworthiness. (iv) Strict conditions for collection: Zaid accepted only verses written on parchments, bones, leaves, and stones, with two reliable witnesses confirming they were written in the Prophet’s presence. The compiled copy was kept with Abu Bakr, then with Umar, and later with Hafsat bint Umar (RA).

(2aii) After Abu Bakr (RA) died, the original compiled Mushaf was kept with Umar (RA), the second Khalifah. After Umar’s death, it was entrusted to his daughter Hafsat bint Umar (RA), one of the wives of the Prophet (SAW). This was the copy Uthman (RA) later used for the standard compilation.

(2b) (i) Idhaar: Clear pronunciation when followed by any of the 6 throat letters: ء, ه, ع, ح, غ, خ. (ii) Idgham: Merging with Ghunnah when followed by ي, ن, م, و and without Ghunnah with ر, ل. (iii) Iqlab: Changing the Nūn/Tanwin to Meem with Ghunnah when followed by ب. (iv) Ikhfa: Concealing the sound with Ghunnah when followed by any of the remaining 15 letters.

(3i) عن أبي هريرةَ عَبدِ الرَّحمنِ بن صَخْرٍ رَضِي اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: مَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ، وَمَا أَمَرْتُكُمْ بِهِ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ كَثْرَةُ مَسَائِلِهِمْ وَاخْتِلَافِهِمْ عَلَى أَنْبِيَائِهِمْ. Translation: What I have forbidden you, avoid it. And what I have commanded you, do as much of it as you can. For the people who came before you were destroyed only by their excessive questioning and their disagreement with their Prophets.

(3ii) (i) Obedience to the Prophet (SAW) is compulsory: Muslims must avoid all things the Prophet forbade and must do as much as they can of what he commanded. This shows total submission to Allah and His Messenger. (ii) Islam considers human ability: The phrase “as much as you can” teaches that Islam does not place a burden beyond one’s capacity. Allah only obliges what a person can do, and He rewards effort. (iii) Avoid unnecessary argument and excessive questioning: The Hadith warns that nations before us were destroyed because they asked too many unnecessary questions and disagreed with their Prophets. Muslims should focus on obedience instead of disputing rulings.

(4ai) Hadith literally means “speech, report, or statement”. Technically, it is the report of what the Prophet Muhammad (SAW) said, did, approved, or the description of his physical and moral qualities. It is preserved through chains of narrators and is one of the two main sources of Islamic Law after the Qur’an. Sunnah literally means “way, practice, or tradition”. Technically, it refers to the established practices, lifestyle, and teachings of the Prophet Muhammad (SAW) that Muslims are expected to follow. It includes his acts of worship, character, rulings, and general conduct. The Sunnah explains and expands the Qur’an and serves as a practical model for Muslims.

(4aii) (i) Both are from the Prophet (SAW): Hadith and Sunnah originate from the sayings, actions, and approvals of Prophet Muhammad (SAW). (ii) Both are sources of Islamic Law: They are used together with the Qur’an to guide Muslims in belief, worship, and character.

(4b) (i) Matn: This is the actual text or content of the Hadith, i.e. the words spoken by the Prophet (SAW). It is what the Hadith is actually saying. (ii) Isnād: This is the chain of narrators that links the Hadith back to the Prophet (SAW). It shows who reported the Hadith from whom, up to the Prophet.

(5a) (i) Niyyah and Takbiratul Ihram: Make intention in the heart for two Raka’ah of Subh, face the Qiblah, then say “Allahu Akbar” with hands raised to the ears. (ii) Qiyam and Qira’ah: Stand and recite Suratul Fatiha aloud, followed by another Surah, because Subh is a loud prayer. (iii) Ruku’: Bow with hands on knees, back straight, and say “Subhana Rabbiyal Adheem” three times. (iv) I’tidal: Rise up from ruku’ saying “Sami’Allahu liman hamidah, Rabbana wa laka al-hamd”. (v) First Sujud: Go into prostration and say “Subhana Rabbiyal A’la” three times. (vi) Julus and Second Sujud: Sit up saying “Rabbighfirli”, then prostrate again saying “Subhana Rabbiyal A’la” three times. This marks the end of the first Raka’ah before standing for the second.

(5b) (i) Niyyah: Intention in the heart. (ii) Takbiratul Ihram: The opening Takbir. (iii) Qiyam: Standing throughout the recitation for those who can. (iv) Qira’atul Fatiha: Recitation of Al-Fatiha in every Raka’ah. (v) Ruku’: Bowing with calmness. (vi) Raf’u minar-Ruku’: Rising from bowing to stand erect. (vii) Sujud: Prostration on seven parts of the body. (viii) Julus Bainas Sajdatain: Sitting between the two prostrations. (ix) Taslim: The final salutation “Assalamu Alaikum wa Rahmatullah”.

(6a) (i) Tawrat (Torah) revealed to Prophet Musa (A.S). (ii) Injil (Gospel) revealed to Prophet Isa (A.S). (iii) Qur’an revealed to Prophet Muhammad (S.A.W).

(6b) (i) Patience in Times of Hardship: A Muslim accepts difficulties with sabr because he knows it is from Allah. This prevents despair and suicide when trials come. (ii) Gratitude in Times of Prosperity: Belief in Qadr makes a Muslim thankful for blessings, knowing that success is not by his own power but by Allah’s decree. This prevents arrogance and pride. (iii) Hard Work and Trust in Allah/Tawakkul: A Muslim strives and makes effort, but puts his trust in Allah for the outcome. He is not lazy because Qadr does not cancel the need for action, nor is he anxious because the result is already written.

(6c) (i) Jibril: His duty is to convey Allah’s revelation to the Prophets. (ii) Mikail: His duty is to control rainfall and provide sustenance to creatures. (iii) Izrail: His duty is to take away the souls of people at the time of death.

(7a) The Prophet Muhammad (SAW) died in 11 A.H / 632 C.E at the age of 63 years.

(7b) He was buried in the apartment (room) of his wife Aishah bint Abi Bakr (RA), in Madinah.

(7ci) After the death of the Prophet (SAW), the Ansar and Muhajirun gathered at Saqifah Bani Sa’idah. Umar (RA) gave allegiance to Abu Bakr (RA) based on his seniority, closeness to the Prophet, and leadership during the Prophet’s illness when he led the prayer. The people then pledged their allegiance to him.

(7cii) (i) Compilation of the Qur’an: He ordered Zaid bin Thabit to collect the Qur’an into one Mushaf after many Huffaz died in the Battle of Yamamah. (ii) Ridda Wars: He fought against apostate tribes to keep Arabia united under Islam. (iii) Expansion of Islam: He began the conquest of Iraq and Syria under Khalid bin Walid. (iv) Establishment of Baytul Mal: He organized the public treasury for distribution of wealth. (v) Appointment of Capable Leaders: He appointed Umar (RA) as his successor and trusted generals for military campaigns.

(8) (i) Emphasis on Sincerity and Integrity/Ikhlas in Action: The verse directly addresses believers to align their words with their deeds. One major problem in the Muslim community today is hypocrisy, broken promises, and insincerity in leadership, business, and daily life. If Muslims practice what they preach, it will restore trust among people, reduce corruption, and create a just society. Allah loves those who are truthful in both statement and action. (ii) Leadership by Good Example: Many problems in the Muslim Ummah arise from leaders who command good but do not do it. The verse calls for self-reformation before reforming others. If Imams, teachers, parents, and political leaders become role models by practicing Islamic values of honesty, justice, and humility, the younger generation will follow. This will solve the problem of moral decadence and lack of role models. (iii) Sincerity in Da’wah and Islamic Activism: Another problem is ineffective Da’wah because some callers to Islam do not practice what they preach. The verse implies that Da’wah must be matched with character. When Muslims show the beauty of Islam through their conduct, it will attract non-Muslims, reduce Islamophobia, and solve the problem of a negative image of Islam. (iv) Fulfilment of Covenants and Contracts: The phrase “why do you say what you do not do” applies to breaking promises and agreements. Problems like fraud, examination malpractice, lateness to work, and unfulfilled contracts are common. If Muslims keep their promises as commanded in Islam, it will bring economic progress, stability, and Allah’s blessings upon the community. (v) Self-Accountability and Tarbiyah of the Soul: The verse is a call to self-muhasabah. Many Muslims blame government or society for problems, but the verse puts responsibility on the individual. If every Muslim checks his actions against his words, it will reduce sins like lying, backbiting, and oppression. This personal reform will lead to a stronger, united, and Allah-fearing community, which is the solution to most social vices.