compulsory · CSS study notes
2017 — Islamic Studies (CSS)
FPSC CSS 2017 — Islamic Studies
Time: 3 hours | Part-I MCQs: 20 marks (paper not captured in this scan) | Part-II: 80 marks — attempt any FOUR of the following seven questions, all carrying equal marks.
🔗 Clickable Contents — Jump to Any Question
Use the links in this automatic table of contents to jump directly to a model answer (Q2–Q8), its answer outline, or the MCQ section. The table updates as headings change.
🧭 Question-Wise Answer Outlines — Part-II (2017)
These are the seven questions actually included in this year's paper. Use the points below as a revision and exam-writing plan; the full model answers remain further down the page.
Q2. Who are entitled to receive Zakat according to the Qur'an? Elucidate the social impact of Zakat and clarify how poverty can be alleviated through its distribution in an Islamic society.
- Define Zakat and its legal basis (9:60, 9:103)
- Explain all eight eligible categories
- Analyse redistribution, solidarity and circulation of wealth
- Show poverty reduction through lawful assistance and accountable distribution
- Conclude with equitable implementation
Q3. Write a comprehensive note on the right of inheritance granted to women by Islam.
- Contrast pre-Islamic customs with Qur'anic reform (4:7, 4:11)
- Explain daughters', wives' and mothers' prescribed shares, subject to estate circumstances
- Relate inheritance to financial responsibility
- Examine denial of inheritance in contemporary society
- Conclude with enforcement of lawful rights
Q4. How were the Rightly-Guided Caliphs elected? To what extent can their system of government be regarded as democratic?
- Introduce Shura and Bay'ah (42:38)
- Explain Abu Bakr's selection at Saqifah and Umar's nomination
- Explain Uthman's consultative committee and Ali's accession
- Evaluate consultation, consent, equality and accountability
- Compare cautiously with modern democratic institutions
Q5. Elucidate how the Prophet of Islam ﷺ exemplified himself as the greatest peacemaker in the world by making reconciliation with pagans, Jews and Christians.
- Establish Prophetic mercy and reconciliation
- Discuss Hudaybiyyah and amnesty at the Conquest of Makkah
- Explain Charter of Madina and engagement with Jewish communities
- Describe relations and dialogue with Christians
- Extract principles of justice, treaties and peace
Q6. Explain the concept of self-purification (Tazkiya-e-Nafs) in the light of the Qur'an and Sunnah, and its impact on society.
- Define Tazkiya with Qur'anic evidence (91:9; 62:2)
- Explain remembrance, worship, reflection and self-accountability
- Discuss personal sincerity and moral restraint
- Connect ethical character to public trust and social reform
- Conclude with individual-to-collective transformation
Q7. Enumerate the reasons of extremism in Pakistan and suggest solutions to eradicate it in the light of Islamic teachings.
- Define extremism and distinguish it from legitimate religious commitment
- Identify sectarian, political, educational and socioeconomic causes
- Cite moderation and sanctity of life in Islamic teachings
- Propose sound education, justice, dialogue and enforcement of law
- Conclude with social cohesion and prevention
Q8. What is meant by Ijma' (consensus)? Explain its different kinds and clarify its importance in the light of the Qur'an and Sunnah.
- Define consensus and its place in Usul al-Fiqh
- Identify express and tacit consensus and differences of scholarly classification
- Explain its scriptural/juristic basis and historical practice
- Assess authority, limits and relation to Ijtihad
- Apply cautiously to contemporary collective lawmaking
Part-I: CSS 2017 MCQs — reconstructed question bank
Source status: 20 online year-labelled prompts have been consolidated below. These are concise paraphrases, not a scanned official objective booklet or official FPSC answer key. Answer disputes and historically variable figures are flagged. Question numbering here is for revision, not guaranteed to match the exam order.
- Zakat: How many categories qualify for Zakat? Answer: Eight (Qur’an 9:60).
- Sawm: What is the Qur’anic purpose of fasting? Answer: Taqwa (2:183).
- Sirah: Which battle is also called Ahzab? Answer: Khandaq / Battle of the Trench.
- Caliphate: How long did the Rashidun period last approximately? Answer: About 30 years.
- Salah: When were five daily prayers made obligatory? Answer: During the Mi‘raj.
- Books: Who wrote Islam at the Crossroads? Answer: Muhammad Asad.
- Fiqh: How is Imam Malik categorised as a jurist? Answer: Mujtahid Mutlaq.
- Shura: How many members were in Umar’s succession committee? Answer: Six.
- Science: What was Al-Zahrawi’s profession? Answer: Physician and surgeon.
- Madina Charter: How many clauses are commonly counted in the Charter of Madina? Answer: 47 in one common numbering; editions vary. Review note: Historical numbering differs.
- Farewell Hajj: How many attended the Farewell Sermon? Answer: Some exam guides state roughly 124,000; historical estimates vary. Review note: Do not memorise as an uncontested exact count.
- Science: Which Muslim scholar is linked with optics/refraction? Answer: Ibn al-Haytham.
- Arabic terminology: What does Jibril’s name mean? Answer: Usually interpreted as ‘God is my strength’; etymologies vary. Review note: Online key’s ‘all servants of God’ is unreliable.
- Prayer: For what purpose is Salat al-Istisqa performed? Answer: Prayer for rain.
- Hajj: What is the lexical meaning of Hajj? Answer: To intend/set out toward a destination.
- Caliphate: Who played the decisive selection role for Uthman? Answer: Abd al-Rahman ibn Awf.
- Islamic governance: Which woman is often associated with market supervision in Madina? Answer: Al-Shifa bint Abdullah. Review note: Historical scope of appointment debated.
- Diplomacy: Who wrote the Hudaybiyyah agreement? Answer: Ali ibn Abi Talib.
- Battle of Trench: Which prayers were affected or combined at Khandaq? Answer: Zuhr and Asr in some reconstructed keys. Review note: Narrations differ on missed/combined prayers.
- Hadith: What are Sahih al-Bukhari and Sahih Muslim jointly known as? Answer: Al-Sahihayn.
Web sources: Collection 1 · Collection 2
Revision method: Attempt each stem without looking at the answer; revise the associated syllabus topic. Flagged answers need confirmation from primary Seerah, Qur’anic, hadith, or historical sources.
Q2. Who are entitled to receive Zakat according to the Qur'an? Elucidate the social impact of Zakat and clarify how poverty can be alleviated through its distribution in an Islamic society.
Marks: 20 · Recommended exam length: 500–650 words
Answer outline: Introduction → Qur'anic Evidence → Prophetic / Historical Evidence → Social Impact of Zakat → Poverty Alleviation Mechanisms → Conclusion
Introduction
Zakat is an obligatory form of almsgiving, generally assessed at 2.5% on qualifying monetary wealth after the relevant Nisab and holding-period conditions are met; different asset classes can follow different rules. The Qur'an itself names its rightful recipients with precision, leaving no room for arbitrary distribution.
Qur'anic Evidence
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
"Zakat expenditures are only for the poor and for the needy and for those employed to collect [Zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveller — an obligation imposed by Allah. And Allah is Knowing and Wise." (Surah At-Tawbah 9:60)
- The eight heads of Zakat: Fuqara, Masakin, 'Aamileen, Mu'allafat-ul-Qulub, Riqab, Gharimin, Fi Sabilillah, Ibn-us-Sabil — together covering every category of genuine need, from destitution and debt to captivity and stranded travel.
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا
"Take from their wealth a charity by which you purify them and cause them increase." (Surah At-Tawbah 9:103)
- This verse frames Zakat in both economic and spiritual terms — purification of wealth and growth of the giver's own soul.
Prophetic / Historical Evidence
- The Prophet ﷺ said: "He is not a believer who eats his fill while his neighbour beside him goes hungry" (Al-Bukhari, Al-Adab al-Mufrad) — establishing the communal, not merely personal, dimension of the obligation.
- When several tribes refused to pay Zakat after the Prophet's ﷺ death, Hazrat Abu Bakr (R.A.) fought the Ridda wars against them — proving Zakat is a binding collective, state-enforceable institution, not a matter of personal discretion.
Main Analysis — Social Impact of Zakat
- Wealth redistribution: Transfers resources from the affluent to the deprived, narrowing the gap between social classes.
- Guaranteed safety net: Ensures no citizen of an Islamic state is left entirely without recourse.
- Circulation of wealth: Discourages hoarding, curbing the stagnation that entrenches poverty.
- Social solidarity: Builds brotherhood between classes that would otherwise remain estranged.
- Institutional, not optional: Enforceable by the state, as the Ridda wars demonstrate.
Poverty Alleviation Mechanisms
- Providing eligible recipients with lawful cash or productive-asset assistance that supports self-sufficiency (Istighna); interest-free loans can be financed through separate non-Zakat funds where appropriate.
- Sponsoring education and skills training so poverty is not inherited by the next generation.
- Supporting orphans, widows and the disabled through a centralised Baitul-Mal.
- Modern parallel: Pakistan's own Zakat and Ushr system attempts the same model today.
Analytical development — from charity to a functioning welfare system
Zakat should be analysed as a rule-based social obligation, not merely as a voluntary act of generosity. Its distribution is restricted to the eight heads in Qur'an 9:60, which ensures that public sympathy or political patronage cannot simply replace lawful eligibility. The distinction between identifying deserving households and transferring assistance to them is important: accurate registers, independent scrutiny, respectful treatment of recipients and transparent accounts determine whether the institution actually reaches the poor. Where juristic rules require transfer of ownership (tamlik), livelihood assistance must be designed within those rules rather than treating Zakat funds as an unrestricted loan pool.
A credible poverty-reduction strategy combines immediate subsistence support with sustainable routes out of need. Eligible families may be assisted with essential expenses or productive assets where permissible; education, health and employment initiatives can be supported through suitable legal funding channels alongside Zakat. In this way, Islamic economic justice connects the wealthy person's duty with the recipient's dignity and agency. Critical point: Zakat is essential but cannot substitute for fair taxation, honest administration and wider economic opportunity.
Conclusion
If honestly assessed, transparently collected, and disbursed strictly to the eight Qur'anic categories, Zakat can substantially reduce absolute poverty. It realises the compassionate, balanced welfare society Islam envisions — one where wealth does not merely "circulate among the rich" but reaches every rightful claimant.
Q3. Write a comprehensive note on the right of inheritance granted to women by Islam.
Marks: 20 · Recommended exam length: 500–650 words
Answer outline: Introduction → Qur'anic Evidence → Fixed Shares → Prophetic / Historical Evidence → Contemporary Relevance → Conclusion
Introduction
Before Islam, women in Arabia were themselves treated as inheritable property rather than heirs; only fighting-age males shared in a deceased's estate. The Qur'an overturned this practice decisively and permanently.
Qur'anic Evidence
لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَّفْرُوضًا
"For men is a share of what parents and close relatives leave, and for women is a share of what parents and close relatives leave, be it little or much — an obligatory share." (Surah An-Nisa 4:7)
- The phrase "Nasiban Mafrudan" (an obligatory, apportioned share) shows a woman's inheritance is a legal right fixed by Allah — not a favour granted at male discretion.
يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ
"Allah instructs you concerning your children: for the male, what is equal to the share of two females..." (Surah An-Nisa 4:11)
Main Analysis — Fixed Shares
- A lone daughter with no son inherits one-half of the estate.
- Two or more daughters together share two-thirds.
- A wife receives one-eighth if her husband leaves children, or one-quarter if he does not.
- A mother receives one-sixth or one-third, depending on circumstances.
- The 2:1 male–female ratio in some cases reflects differential financial responsibility — a man pays Mahr and Nafaqah from his own share, while a woman's inheritance remains entirely her own with no counter-obligation.
Prophetic / Historical Evidence
- The Prophet ﷺ said: "Give the shares (Fara'id) to those entitled to them; whatever remains goes to the nearest male relative" (Sahih al-Bukhari & Sahih Muslim) — the female heir's claim is prior and non-negotiable.
- The Qur'an closes the subject with a stern warning (4:13–14), calling these shares the "Hudud Allah" and threatening severe consequence to whoever transgresses them.
Contemporary Relevance
- Pressuring women in parts of the Muslim world, including rural Pakistan, to "voluntarily" forgo inheritance is a cultural malpractice contradicting this clear Qur'anic command.
- It reflects a failure of implementation, not a deficiency in the teaching — hence legislation like Pakistan's Enforcement of Women's Property Rights Act exists to enforce a right Islam guaranteed fourteen centuries ago.
Analytical development — entitlement, implementation and justice
The Qur'anic reform was radical because women received defined, enforceable property rights instead of depending entirely on family favour. The prescribed share varies with the combination of heirs; therefore no single slogan such as “a woman always receives half” accurately describes Islamic inheritance law. The estate is first considered after legitimate funeral expenses, debts and valid bequests, and the remaining entitlement is determined with reference to the applicable rules. A daughter, mother, wife and sister are distinct legal categories, each with different conditions.
The modern problem is frequently not the absence of Islamic rights but their denial through social pressure, unrecorded land, forged transfers and demands that women waive shares to preserve family relationships. Effective protection consequently requires inheritance documentation, access to legal remedies and awareness that property belongs to its rightful owner. Distinguishing a religious rule from the cultural practice that violates it is indispensable in a critical CSS answer. Economic independence is not opposed to family solidarity: secure ownership can strengthen a woman's bargaining position while reducing exploitation within families.
Conclusion
Islam was the first legal system in history to grant women an independent, protected, enforceable share in inheritance — at a time when most civilisations denied women any legal personality at all.
Q4. How were the Rightly-Guided Caliphs elected? To what extent can their system of government be regarded as democratic?
Marks: 20 · Recommended exam length: 500–650 words
Answer outline: Introduction → Qur'anic Evidence → Election of Each Caliph → Democratic Character → Prophetic / Historical Evidence → Critical / Comparative Dimension → Conclusion
Introduction
The Qur'an lays down consultation (Shura) as a defining trait of the believing community's affairs.
Qur'anic Evidence
وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ
"...and who conduct their affairs by mutual consultation (Shura) among themselves." (Surah Ash-Shura 42:38)
Main Analysis — Election of Each Caliph
- Hazrat Abu Bakr (R.A.): Elected at Saqifah Bani Sa'ida through open consultation between the Ansar and Muhajireen; ratified by the community's Bai'ah in the mosque.
- Hazrat Umar (R.A.): Nominated in writing by Abu Bakr before his death; the nomination still required, and received, public Bai'ah before taking effect.
- Hazrat Usman (R.A.): Chosen by a six-member Shura committee appointed by Umar, which deliberated and presented its choice for the community's acceptance.
- Hazrat Ali (R.A.): Elected by popular demand following Usman's martyrdom, through general Bai'ah with no prior nomination.
- Each Caliph was chosen by a different process — proving succession in early Islam was never a rigid, dynastic formula.
Democratic Character
- Practice of Shura (commanded in 42:38).
- Free and public Bai'ah representing genuine consent of the governed.
- A robust culture of accountability — the ruler was expected to welcome correction.
- No hereditary succession; no legal distinction between ruler and ruled.
Prophetic / Historical Evidence
- The Prophet ﷺ said: "Each of you is a shepherd, and each of you is responsible for his flock" (Sahih al-Bukhari & Sahih Muslim).
- Abu Bakr's first address as Caliph: "If I do well, help me; if I do wrong, correct me."
- Umar invited the public to "straighten me with your swords" if they saw crookedness in his conduct.
Critical / Comparative Dimension
- No periodic elections, no political parties, no codified electoral procedure — each Caliph was selected in a manner suited to the moment.
- Sovereignty rested with Allah's revealed law, not unconditional popular will — no consultative process could override a clear Shariah injunction.
Analytical development — consultation is not identical to modern elections
The four accessions illustrate a common commitment to leadership through community recognition but also very different procedures. They cannot honestly be described as four repetitions of a single constitutional election law. Consultation (shura), allegiance (bay'ah) and responsibility to the community formed a normative framework, while the specific choice of successor reflected prevailing political circumstances. Qur'an 42:38 commends conducting affairs through consultation, and Qur'an 4:58 links entrusted authority with just decision-making.
A careful comparison with democracy therefore requires two columns of analysis: shared values include public accountability, resistance to hereditary absolutism and consent expressed through recognised community mechanisms; important differences include the absence of universal adult suffrage, party competition and an institutional electoral commission in the modern sense. The Rashidun model is better presented as a source of constitutional principles than as a literal blueprint for every contemporary electoral mechanism. The strongest contemporary application lies in accountable institutions that make consultation meaningful, enforce legal equality and prevent concentration of power.
Conclusion
The Khilafat-e-Rashida embodied the spirit of democracy — consultation, consent, accountability, equality before law — even where its outward form differed from modern electoral mechanics. This is precisely why it remains the reference model for an Islamic political order.
Q5. Elucidate how the Prophet of Islam ﷺ exemplified himself as the greatest peacemaker in the world by making reconciliation with pagans, Jews and Christians.
Marks: 20 · Recommended exam length: 500–650 words
Answer outline: Introduction → Qur'anic Evidence → Reconciliation with the Pagans → Reconciliation with Jews and Christians → Prophetic / Historical Evidence — Guiding Principles → Conclusion
Introduction
The Qur'an frames the very purpose of the Prophet's ﷺ mission in terms of universal mercy rather than conquest.
Qur'anic Evidence
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
"And We have not sent you, [O Muhammad], except as a mercy to the worlds." (Surah Al-Anbiya 21:107)
Main Analysis — Reconciliation with the Pagans
- Conquest of Makkah: Standing before those who had persecuted, exiled and fought him for 21 years, he declared, "Go, for you are free" — blanket amnesty even for Abu Sufyan, Hind, and Ikrimah.
- Treaty of Hudaybiyyah: Accepted terms heavily weighted against the Muslims — a ten-year truce, removal of his prophetic title from the document, return of Makkan youth joining Muslims without reciprocity — purely to secure peace.
- The Qur'an calls Hudaybiyyah "a manifest victory" (Surah Al-Fath 48:1), since it opened free interaction and led, within two years, to mass conversion.
Reconciliation with Jews and Christians
- Mithaq-e-Madina (Charter of Madina): Formed Muslims and Jews into a single political community; guaranteed the Jewish tribes freedom of religion and property; made mutual defence a shared obligation — widely regarded as the first written constitution in human history.
- Covenant to the Monks of St. Catherine's Monastery: Guaranteed protection of churches and clergy in perpetuity.
- Najran Christian delegation: Received with such respect that he permitted them to pray inside his own mosque.
Prophetic / Historical Evidence — Guiding Principles
- Patience under persecution, as shown at Ta'if.
- Forgiveness deliberately chosen over revenge.
- Scrupulous honouring of treaties, even with hostile parties.
- Protection of non-combatants in every circumstance.
Analytical development — methods and limits of Prophetic peacebuilding
The significance of Prophetic reconciliation is clearest when principles are connected to decisions made under pressure. Hudaybiyyah demonstrates how acceptance of an apparently unequal short-term compromise can avert further conflict and create an opening for peaceful contact. The Charter of Madina shows that a political community could be organised through recognised obligations among different groups; reconciliation at the Conquest of Makkah illustrates restraint when the stronger party possessed the power to retaliate. Such episodes are distinct and should not be collapsed into a generic statement that Islam “teaches peace.”
The relevant mechanism is a progression from justice to trust, from trust to credible agreements, and from agreements to stable coexistence. Dialogue by itself cannot secure peace unless commitments are observed and the vulnerable are protected. The Qur'anic injunction to incline toward peace when the other side does so (8:61) should be discussed alongside the duty to honour agreements. Modern implications include mediation, protection of non-combatants, freedom from collective punishment and a preference for negotiated settlement wherever rights and security can be protected.
Conclusion
Judged by his treaties, his general amnesty, and his guarantees to religious minorities, the Prophet ﷺ practically demonstrated the mercy described in 21:107. This record continues to be studied worldwide as a model for conflict resolution and interfaith coexistence.
Q6. Explain the concept of self-purification (Tazkiya-e-Nafs) in the light of the Qur'an and Sunnah, and its impact on society.
Marks: 20 · Recommended exam length: 500–650 words
Answer outline: Introduction → Qur'anic Evidence → Islamic Concept / Background → Prophetic / Historical Evidence → Social Impact → Conclusion
Introduction
The Qur'an ties a person's ultimate success or failure directly to the condition of the soul.
Qur'anic Evidence
قَدْ أَفْلَحَ مَن زَكَّاهَا * وَقَدْ خَابَ مَن دَسَّاهَا
"He has certainly succeeded who purifies his soul, and he has certainly failed who corrupts it." (Surah Ash-Shams 91:9-10)
Islamic Concept / Background
- Tazkiya-e-Nafs means cleansing the heart of vices — pride, greed, envy, hypocrisy — and cultivating sincerity, humility and patience in their place.
- The Qur'an lists it as a core objective of Prophethood itself (Surah Al-Jumu'ah 62:2): reciting revelation, purifying people, and teaching the Book and wisdom.
- Means of purification: prayer, fasting, remembrance of Allah (Dhikr), regular self-accountability (Muhasaba), and keeping the company of the righteous.
Prophetic / Historical Evidence
- The Prophet ﷺ said: "Indeed, there is a piece of flesh in the body — if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Indeed, it is the heart" (Sahih al-Bukhari & Sahih Muslim).
- The transformation of pre-Islamic Arabia — scarred by tribal feuds, exploitation and infanticide — into a disciplined, ethical civilisation within a single generation is the clearest historical proof of Tazkiya's power.
Main Analysis — Social Impact
- Individual level: Inner peace, moral discipline, constant God-consciousness (Muraqabah).
- Collective level: Enables honest trade, fair dealing and reduced corruption, since law can only govern visible conduct while a purified conscience regulates behaviour even unobserved.
- No law, however well drafted, can produce a just society if the hearts within it remain corrupt.
Analytical development — the path from inner reform to public ethics
Tazkiyah is not simply withdrawal from the world or the multiplication of devotional exercises. Qur'an 91:9 links success to purification of the soul, while the Prophetic mission includes purification together with teaching (62:2). This establishes a connection between knowledge, intention and observable behaviour. A person may perform outward rituals yet remain dishonest in trade or abusive in authority; genuine purification requires these contradictions to be confronted through repentance, self-accountability and sustained moral discipline.
At the personal level, practices such as prayer, remembrance, fasting, truthful speech and disciplined control of anger develop the capacity to resist selfish impulses. At the collective level, that capacity reduces bribery, cheating, vindictiveness and abuse of office. Mechanism: repeated spiritual practice influences habits; habits influence choices; choices eventually shape institutions. Nevertheless, inward reform is not a substitute for independent courts, transparent rules or effective law enforcement. An exam-quality answer should explain why moral character and sound institutions must reinforce each other.
Illustration — the difference between ritual and reform
Imagine an official who performs religious duties faithfully but accepts favours in return for public work. His outward acts do not excuse the violation of an entrusted responsibility. Tazkiyah requires him to examine intention, refuse unlawful benefit, make restitution where due and adopt habits that prevent repeated misconduct. In family life the same principle addresses cruelty, dishonesty and neglect; in commerce it requires fair measurement and truthfulness. These examples make the spiritual-social connection visible. Purification is not an emotion experienced during worship alone but a continuing discipline whose credibility is tested in ordinary decisions.
Conclusion
Self-purification remains, in every age, the indispensable foundation on which lasting social reform must be built.
Q7. Enumerate the reasons of extremism in Pakistan and suggest solutions to eradicate it in the light of Islamic teachings.
Marks: 20 · Recommended exam length: 500–650 words
Answer outline: Introduction → Causes of Extremism → Qur'anic Evidence → Prophetic / Historical Evidence → Solutions in the Light of Islamic Teachings → Conclusion
Introduction
Extremism in Pakistan stems from a combination of ideological, economic and governance failures — none of which find any sanction in genuine Islamic teaching.
Main Analysis — Causes of Extremism
- Religious extremism and Takfiri/sectarian ideology that misuses the concept of Jihad.
- Poverty, illiteracy and unemployment, making young people vulnerable to recruitment.
- Political and proxy exploitation, particularly the long fallout of the Afghan wars.
- Weak governance and a slow, often inaccessible justice system.
- Misuse of madrassah education by a small radicalised fringe.
- Underlying social injustice that extremist narratives exploit for legitimacy.
Qur'anic Evidence
وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا
"And thus We have made you a just [balanced] community." (Surah Al-Baqarah 2:143)
"Whoever kills a soul unless for [another] soul or for corruption in the land — it is as if he had slain all mankind." (Surah Al-Ma'idah 5:32)
Prophetic / Historical Evidence
- The Prophet ﷺ warned three times in one breath: "Ruined are those who go to extremes (Al-Mutanatti'un)" (Sahih Muslim) — a direct condemnation of religious excess centuries before its modern political form.
Solutions in the Light of Islamic Teachings
- Reform madrassah curricula so a balanced understanding of Jihad and Takfir replaces distorted versions.
- Mobilise credible, mainstream Ulema for a sustained counter-narrative (the religious-narrative pillar of the National Action Plan).
- Invest in socio-economic uplift and employment so poverty no longer serves as a recruiting ground.
- Establish genuine de-radicalisation and rehabilitation programmes.
- Ensure impartial, speedy justice so grievance is resolved through courts rather than violence.
- Encourage responsible media coverage and interfaith/intersectarian harmony.
Analytical development — diagnose causes before prescribing remedies
Extremism cannot be explained only by defective religious knowledge. Sectarian mobilisation, exclusionary politics, unequal justice, militant recruitment, regional conflict and online propaganda can interact with distorted interpretations of religion. The answer should distinguish violent extremism and incitement from legitimate religious observance, doctrinal disagreement or peaceful political dissent. Without this distinction, a policy aimed at prevention risks alienating the very communities whose cooperation it needs.
Islamic ethical principles supply clear restraints: the sanctity of life (5:32), justice even toward those one dislikes (5:8), and the obligation to settle differences without indiscriminate violence. The policy response should operate on several levels: enforce laws against violence and incitement; improve investigative fairness and access to justice; strengthen credible religious education and scholarly dialogue; address vulnerable communities' socioeconomic exclusion; and build pathways for disengagement from militant networks. Critical assessment: coercive policing alone can suppress symptoms without resolving recruitment, whereas awareness campaigns alone cannot stop armed groups. Security, rule of law and public trust must work together.
Conclusion
Because the causes are multi-dimensional — ideology, economics, governance together — the solution cannot rely on religious correction or security measures alone. It demands the comprehensive, balanced approach the Qur'an's description of the Ummah as "Wasat" originally intended.
Q8. What is meant by Ijma' (consensus)? Explain its different kinds and clarify its importance in the light of the Qur'an and Sunnah.
Marks: 20 · Recommended exam length: 500–650 words
Answer outline: Introduction → textual foundations → main arguments → evaluation → conclusion
Introduction
Ijma' is the unanimous agreement of qualified jurists (Mujtahideen) of a given era on a Shariah ruling not explicitly settled by the Qur'an or Sunnah. It is the third recognised source of Islamic law after these two primary texts.
Qur'anic / Prophetic Evidence
«إِنَّ اللَّهَ لَا يَجْمَعُ أُمَّتِي عَلَى ضَلَالَةٍ»
"Indeed, Allah will not let my Ummah agree upon error." (Jami' at-Tirmidhi & Sunan Ibn Majah)
- Scholars also point to the Qur'an's implicit endorsement of "the way of the believers" in Surah An-Nisa 4:115, which warns against departing from it.
Main Analysis — Kinds of Ijma'
- Ijma' Sarih: Explicit agreement, where each Mujtahid openly states his position.
- Ijma' Sukuti: Tacit agreement, where a verdict is announced and no qualified scholar objects.
- Ijma' of the Sahabah: Carries the highest authority — e.g., compilation of the Qur'an into a single Mushaf under Abu Bakr, later standardised under Usman (R.A.).
- Ijma' of later Fuqaha: Within a single school of Fiqh, or across several, continuing to guide legal reasoning in later generations.
Importance of Ijma'
- Since the collective, qualified scholarship of the Ummah is protected from converging on falsehood, its unanimous verdict carries binding legal weight.
- Offers a mechanism for resolving questions the primary texts do not directly address, without leaving the door open to unchecked individual opinion.
- Historical examples: compilation of the Qur'an; standardisation of congregational Taraweeh under Hazrat Umar (R.A.) — both settled through collective agreement rather than individual ruling.
Analytical development — authority, scope and contemporary interpretation
Ijma' is a technical concept in Islamic jurisprudence rather than a synonym for general public opinion. Its classical definition refers to agreement among qualified jurists on a legal ruling; scholars differ over the proof required to establish such agreement and the authority of tacit versus explicit consensus. The strongest answers acknowledge these qualifications rather than treating every reported majority view as infallible. The relation to ijtihad is also important: jurists first investigate revelation and legal reasoning before the possibility of an accepted consensus arises.
Modern significance: collective scholarly deliberation can help address issues involving technology, medicine, contracts and public welfare. Nevertheless, an act passed by an elected parliament is not necessarily identical to classical ijma', since parliament is a political representative body rather than an assembly defined solely by juristic competence. The best approach is to combine elected accountability with specialist legal and religious consultation, while making clear which arguments are binding texts, which are established juristic principles and which remain open to interpretation. This protects both legal continuity and responsible adaptation.
Scholarly nuance — express and tacit consensus
Classical presentations often distinguish ijma' sarih, an expressly stated agreement, from ijma' sukuti, where some scholars state a view and others do not record an objection. The evidentiary authority of the latter is disputed, so the two should not be treated as equally established by every school. It is also necessary to distinguish claimed agreement from proof that the relevant competent jurists actually agreed. Historical works sometimes report consensus while preserving minority positions elsewhere. An examiner will reward this qualification because it shows familiarity with legal method rather than rote definitions. Contemporary collective reasoning likewise depends on the credibility of its participants and procedure.
Conclusion
Ijma' operationalises the Prophetic promise that the Ummah's considered, collective judgement stands as a legitimate, authoritative third source of law alongside the Qur'an and Sunnah.