Lets wrap up Islamiat Paper: you have doubts post them and get the solutions

[funky brat]

guys did u left sthg out of the syllabus like some companions or wives etc?

 

[exploded diper]

beta yeh parhai abi 2 din r baki rhni hai.. relax

true very true.....

 

[exploded diper]

can sumone tell of the pattern to attempt history questions,...as in levels wise....and how to get level 5 marks answers....my teacher didnt tell me

 

[exploded diper]

guys did u left sthg out of the syllabus like some companions or wives etc?

only sum of it,all the less important ,,,and only memorised the few first wives,,which were iportant

 

[funky brat]

only sum of it,all the less important ,,,and only memorised the few first wives,,which were iportant

wat abt Imams?

 

[exploded diper]

wat abt Imams?

i dont think tht a direct que comes on imams other then hassan n hussain.........does a ques come regarding all the imams?

 

[Ram97]

do first three and imam jaffar and learn their names

wat abt Imams?

 

[exploded diper]

Sir Irfan plz answer this final set of questions :


Islamiyat
Q1 : Belief in Angels (10)
Q2 : Abu Bakr's activities against false prophnets and apostasy movement. (10)
Q3 : Observation Of Friday Prayer (10)
Q4 : Difference between Musad and Musannad hadith. (4)
Q5: Why some scholars reject Qiyas (4).

History Of Pakistan
Q ; Why was there so much opposition to the 1935 act .(7)
Q2: Why was the 1935 act so much important to the future of sub continent .(7)
Q3 : Why did the British took direct control of east india company (7).

q1:
voting writes were still discriminatory meaning th the indians were not giveen much say governin their country
the diarchy was introduced at cenral lvl.... g.g had powers in some cases... viceroy could pass any law he wished
muslim l n congresss were asking for self govr. this was not granted

 

[exploded diper]

do first three and imam jaffar and learn their names

in which que r we supposed to write them??

 

[Irfan Atique]

In FNM it is written
1st: 7 men and 4 women (including Hazrat usman and hazrat ruqqayya)
2nd:79 men and 7 women (including Hazrat Jafar)

If we write this in the paper will it be considered correct?

no! we are not that much idiots who didn't no the exact number according to the hadith

 

[Irfan Atique]

What about Ahad and Mutawaatir Ahadeeth?

dont go to deep where you will forget the path prints.....
A mutawatir narration is one which is:
narrated by a multitude of narrators
their numbers being such that experience / common sense rules out the possibility of their all having colluded to lie, or of their all having made the same mistake or fabrication by coincidence
with such numbers being present in each generation (level) of the chain of narration
the chain ending with something which was directly sensed (e.g. seen, heard) by the initial narrator (as opposed to something s/he concluded or hypothesized).
[see: Sharh Sharh Nukhbat al-Fikr, by `Ali al-Qari, (being a commentary on Hafiz Ibn Hajar al-`Asqalani's summary text and commentary), pp. 161 ff.]
We encounter this type of narration often in the mundane aspects of our lives. It is by such narrations that we have come to know about distant lands which we have never visited, and similarly about events and people in the past, yet because of the certainty conveyed by these narrations, we do not doubt the existence of these entities. For example, we know about the tyranny of certain world leaders of our day, the poverty of Haiti, and the fact that there is a US-led war going on in `Iraq, because the numerous, abundant reports we have heard about these things have served to corroborate one another to the extent that we have become convinced without doubt that these are incontrovertible facts.
Some may be convinced by the time they reach the third person, others a little later. But, if someone remains unconvinced after hearing this from ten people, say, who do not all know one another, nor have any vested interest in narrating such information, then we will normally conclude that this unconvinced individual is either incredibly stubborn, or somehow mentally deranged. The attainment of certainty can be likened to satiation; one thirsty individual might need to drink one glass of water, another might need 2, or 3. But if we give someone 10 consecutive glasses of water, and he still claims to be thirsty, we will naturally be very skeptical, to say the least. We need not, of course, put a numerical percentage on the certainty; even one who is satiated could probably still drink a few gulps more.
Let us now translate these concepts to the religious domain. Reliable narrators are, to the scholars of hadith and to those having some familiarity with the science, roughly analogous to credible news reporters. The early hadith scholars conducted extensive research into the background, morality, memory and general track record of narrators, and applied rigorous standards to classify narrators. There are also criteria for judging the content of the hadith, and these, along with the judgments on narrators, together lead to a final verdict on a hadith as authentic, fair, weak, or fabricated (these being the major classifications; there are sub-categories of course).
The early hadith scholars devoted their lives as well as a good deal of wealth to this momentous endeavor, investigating and researching, often traveling long distances for the purpose. They were known to be scrupulous and cautious in their methods, and staunch in adherence to their principles, even at the expense of impugning their own loved ones if they happened to be unreliable transmitters of hadith. It is easy to see how, as specialists in any field, they could gain a mastery and familiarity which laymen – at least those that do not acquaint themselves with the nature of this science – would be deprived of.
Hence, someone who is alien to the science of hadith might well be unconvinced by an authentic hadith, just as a fresh arrival from the Amazon jungle (in South America; not the online bookstore) might adamantly insist that he sees no reason why he should accept a single news reporter’s word as being especially credible, or even two or three independent reporters at that. (Indeed, similarly, non-Muslims may start out considering the Qur’an itself to be conveying only speculative information and not certainty.) The hypothetical Amazonian may be excused for his ignorance, but someone who lays claim to Islam, realizes the numerous directives in the Qur’an to follow/obey the Messenger, and yet steers clear of hadith and its science, we are hard-pressed to not consider her/him negligent.
A mutawatir hadith, in particular, is one mass-narrated in the same way – and typically by much the same sort of people – as in the transmission of the Qur’an. Hence, a Muslim, who accepts the Qur’an, should have no hesitation that a mutawatir hadith did indeed emanate from the Prophet (peace and blessings be upon him), and that being the case that its import must be accepted by us, just as if we were hearing it directly from the Prophet’s mouth. Of course, for those self-professed Muslims who would not accept even a hadith they could hear directly from the Prophet (peace and blessings be upon him) unless they could find the same information in the Qur’an, more fundamental reasoning is needed.
Some Muslims may, however, initially be hesitant regarding ahadith about things not mentioned in the Qur’an. In practice, however, one can always find at least an indirect reference for every authentic hadith. (e.g. the percentage of zakat is mentioned only in hadith, but zakat itself is mentioned in the Qur’an). Furthermore, if a hadith is found to be authentic (especially if it is mutawatir) such that we are convinced that the Prophet said it, then there can be no hesitation about accepting it, even if no direct or even indirect reference to it can be found in the Qur’an, provided that it is about a religious matter. Accepting such narrations clearly cannot be likened to the prohibited speculation on issues on which we have not been given information by Allah or the Messenger. This is because the Prophet (peace and blessings be upon him) is the Messenger of Allah, and is conveying and teaching on behalf of, and with the scripturally explicit and rationally implicit approval of Allah.
“And if he [the Prophet] had made up about Us some [false] sayings, We would have seized him by the right hand [or: with might]. Then We would have cut from him the aorta [i.e. struck him dead instantly].” Q[69:44-46]
Furthermore, given that virtually every authentic hadith can be tied to the Qur’an in some way, it is only reasonable to give greater weight to an interpretation which is traced to the Prophet by reliable transmission, than to a personal interpretation of the Qur’an, which is quite possibly subjective to an extent, as well as devoid of prophetic guidance, and hence even more speculative (‘Zanni’). Further, we should say that the Muslim’s religious belief and worldview must necessarily be constructed from the collective source of both Qur’an and authentic ahadith.
As Muslims, we believe that Allah has undertaken the preservation of the religion in every generation since the Prophet Muhammad (peace and blessings be upon him) (see Q[15:9] for example), which adds a spiritual dimension of credibility to hadith narrations in general, and in particular to those that are mutawatir. The Qur’an tells us to investigate the report of a sinner Q[49:6], hence implying that the report of a reliable, pious Muslim is acceptable. Along similar lines, the Prophet (peace and blessings be upon him) has said, “May Allah bless a man who hears a hadith from us, and conveys it …” [Tirmidhi and others; a mutawatir hadith as detailed in Nazm al-Mutanathir and other compilations of mutawatir hadith.] Sufyan ibn `Uyaynah, the early jurist and muhaddith, is reported to have said, “Allah would not conceal anyone who lies in hadith.” And similarly `Abdullah ibn al-Mubarak, another early scholar, says, “If someone made up his mind in the pre-dawn hours [or: in the middle of the ocean] to lie in hadith, the next morning, people would be saying, ‘So-and-so is a liar!’” In fact, Imam Ibn Hazm and some other scholars went so far as to venture that because of this divine preservation, even ahad hadith convey certain knowledge if they have satisfied the criteria for authenticity.
Finally, we can address the distinction between two categories of mutawatir narration mentioned by the scholars of hadith. Mutawatir Lafzi (mass-narrrated by wording) are those narrations which have been narrated through a multitude of separate chains of transmission, all agreeing on the same wording. Mutawatir Ma`nawi (mass-narrated by meaning) refers to a multitude of narrations, each of which is transmitted through a separate chain of transmission, and contains different wording, but are such that the contents of all of them contain a common element or concept. The ahadith about grave punishment/bliss are mutawatir in this sense, since some narrations declare the existence of these phenomena in general terms, others mention specific punishments / delight, still others mention that the Prophet (peace and blessings be upon him) used to supplicate regularly for protection from grave punishment, others that he taught the Companions to supplicate for protection from it, others which interpret some verses of the Qur’an as referring to it, etc.
All praise is to Allah.

 

[Irfan Atique]

This is a complete answer:
Talha and Zubair's opposition of Hazrat Ali started from their disagreement over Ali's reaction to the Assassins of Usman. They wanted Ali to take immediate step against the assassins of Usman. They thought, punishing Usman's murders was a just action and Ali was wrong not to do so. On the other hand Ali could not take action against the law breakers because he, himself was not in a secure position. Talha and Zubair were not ready to accept the delay thus opposed him and fought against him in the battle of Camel.

Question: Why Talha And Zubair Opposed Ali? [4]

Hazrat Talha (R.A) and Hazrat Zubair (R.A) opposed Ali for a number of reasons. They had initially taken oath at Hazrat Ali’s hand and hoped Hazrat Ali (R.A) would take quick action against the killers of HazratUsman (R.A). Hazrat Ali (R.A), however, having his own plans and strategies, acted differently. He began to dismiss the governors appointed by Hazrat Usman since he considered them to be the root cause of all troubles. While doing so, the actions against Hazrat Usman’s killers got delayed and this delay drove a wedge between Ali and the two close companions of the Prophet (S.A.W). They began to oppose Hazrat Ali’s policies as they wanted urgent steps against the rebels. Failing to see Hazrat Ali introducing any reforms to control the crisis, Talha and Zubair joined Ayesha.

 

[Irfan Atique]

Thanks for that
Is it possible that a question alike this comes ?
Not about the same surahs, but different ones ?
Like Surah duha ?

NOP!

 

[Irfan Atique]

In FNM it is written
1st: 7 men and 4 women (including Hazrat usman and hazrat ruqqayya)
2nd:79 men and 7 women (including Hazrat Jafar)

If we write this in the paper will it be considered correct?

WRONG DEAR..... THE FIGURE I GAVE YOU IS FROM SEERAH BY HAZRAT IBNE ABBAS (R.A) , TABAQAT E SAAD AND SEERAH BY HAZRAT HISHAM..... THIS ERAS TEACHERS DON'T LIKE TO GO BACK TO AUTHENTIC BOOKS ON THE BIOGRAPHY OF RASOOL ALLAH (S.A.W) AND WE HAVE STUDIED ALL THE EARLIEST BOOKS OF SEERAH

 

[Irfan Atique]

He was Killed by a slave called Abu Lu'Lua Al-Feroz (Some say it was his slave other say it was, some of his governor's slave... Both are correct and acceptable by Examiner.)
The Slave did so because Umar refused to exempt him from a certain tax. (i.e Umar was not ready to favor his slave and exempt him from a tax which others were paying. = He was fair.)
It was Umar's scrupulous sense of fairness that was the reason for his refusal to give preferential treatment to his slave despite his relationship with him> this led to his assassination.

It shows that he was steadfast and supporter of justice. Abu Lulu Feroze, his murderer had asked for an unfair concession which was against justice. He said to Hazrat Umar that his master, Mughira B. Shuba charged him 2 dirhams per day which was hard for him to earn, indeed, if Lulu had worked harder, it was easy to earn 2 dirhams. That is why Hazrat Umar refused his claim and this lead to his death.

* Death and what it tells us about his character:
Umar was martyred by Firoz, a Presian slave of Mugheera in November 644. Firoz was unhappy with one of Umar’s verdicts regarding the amount of daily payment he made to his master. Abu Lulu (Firoz) openly threatened to kill Umar. Certain people recommended that Firoz should be arrested, but Umar refused to do so. He thus laid down a law that a citizen could not be arrested on grounds of suspicion or perceived danger. Umar neither had a personal bodyguard nor a protocol entourage. He was attacked totally unguarded. One day, while he was leading the prayer, Firoz stabbed him with a poisoned dagger. He also killed several other worshippers as he tried to escape. When he was finally caught, he slit his own throat. Umar survived for some days. During this period, he nominated a panel of six people: Ali, Usman, Talha, Zubair, Abdur Rehman bin Auf and Saad bin Abi Waqas to hold mutual consultation and select his successor from among them.
His death shows us that he had a thorough sense of fairness and that was the reason for his refusal to give Firoz the relaxation in the payment he had to make to his master. This noble attitude of his cost him his life. Umar’s fearless attitude portrays his strong belief in Allah as the Giver and Taker of life. This incident also reflects his simple lifestyle, that the head of the largest empire in history was easily accessible and roamed around like an ordinary citizen.
He was buried alongside the Prophet and Abu Bakr in Medina. This shows his special status in the first Muslim community, his tough and principled stand and the taxation matter reflects the integrity (honour, truthfulness) of his character.

 

[Salman Sheikh]

in which que r we supposed to write them??

Imams is from the question of early muslim community i guess. Paper 1, question 4.

 

[Irfan Atique]

wat abt Imams?

NOP........ DON'T WAIST TIME DEAR..... JUST DO THE GRANDSONS OF RASOOL ALLAH (S.A.W)

 

[Irfan Atique]

Islamiyat
Q1 : Belief in Angels (10)
Q2 : Abu Bakr's activities against false prophnets and apostasy movement. (10)
Q3 : Observation Of Friday Prayer (10)
Q4 : Difference between Musad and Musannad hadith. (4)
Q5: Why some scholars reject Qiyas (4).

Q1: Answer: Belief in the existence of angels is an article of Islamic faith: “……It is righteous to believe in Allah and the Last day and the Angels and the Books and the messengers……” (2:177). The non-believers considered angels to be deities and Allah’s daughters. This article of faith purifies the belief in the unity of Allah. Allah has appointed many of His Angels for the management of this Universe. Angels have been created from light and are not visible to ordinary mortals the Prophet (S.A.W) said: “Angels are created from light and Jinn are created from fire and Adam (A.S) was created as described to you” (Sahih Muslim). They belong to the category of the unseen unless they appear in human form. They perform their assigned duties according to the Decree (order) of God. They are sent to protect men, to administer Allah’s punishments, to carry His messages and to perform various other functions. Allah describes their entire submission to Him in the following words: “They never disobey Allah's Command and do as they are commanded."(16:50) The Angels are also called messengers in the Holy Book as they conveyed the Divine message of Allah to the Prophets. The Angels were also appointed duties in the human form; they appeared before Abraham to give him the glad tidings of a son. Hazrat Lut was also warned about impending doom of his town. Hazrat Maryam was also blessed with the news of a Holy son by an angel Gabriel. Hazrat Zakriya also experienced the same experience of visiting of an angel so as last Prophet Muhammad (s.a.w).
Angels are Allah's creation having necessary powers and qualities. They are not His daughters nor are they objects of worship. They have no knowledge except that what Allah has taught them. They prostrated before Adam when Allah commanded them to do so. Angels glorify and praise Allah. They never get tired. They neither need sleep nor do they require the things needed by human beings. Angels are the guardians of Hell-fire. They will welcome in Heaven all those who obey Allah's commands and will throw the wrong doers into Hell. The name of the angel in charge of Paradise is Rizwan while Malik is in charge of Hell. There are many Angels like Kiram-an-katibeen i.e. angels on our shoulders having records of our good and bad deeds. They are many in numbers. The Qur’an says: ‘’But verily, over you (are appointed angels) to protect you- kind and honorable, writing down (your deeds)’’. (82:10-11) There are also Munkar and Nakeer, they go to the graves of the newly dead to ask them questions. Besides, there are many angels having various assignments with them they are as under;
1. Hazrat Gabriel, who brought revelations from Allah to the Prophets including Hazrat Muhammad (pbuh) He is called 'Rooh-ul-Allah' or ‘Rooh-ul-Ameen’ because he never changes the messages of Allah.
2. Hazrat Izrael, the angel of death. He is responsible for taking our souls upon death.
3. Hazrat Israfeel, who will blow the trumpet at the time of the end of the world, i.e. on the Day of Judgment. With his second blow everyone will rise again for the Day of Judgment.
4. Hazrat Mekaeel, who is responsible for rainfall and distribution of ‘rizq’( means of sustenance)

Q2: Question: Describe Abu Bakr’s activities against the false prophets and apostate Tribes. [10]

APOSTASY MOVEMENT:
After the Prophet’s death, some of the people rose in revolt against the authorities in Medina and renounced Islam. Abu Bakr, without any delay, launched an expedition against this movement. After collecting the troops at Medina, he divided them into eleven battalions each with an experienced commander, and sent them in eleven different directions to crush these revolts. He instructed each commander to first invite these tribes to Islam. If any refused to comply they were to be attacked. Some of the tribes accepted Islam but the others were stubborn and were dealt with harshly. All campaigns were successful and Abu Bakr was able to re-establish control of Islam throughout the Peninsula.

FALSE PROPHETS:
In the last days of the Prophet’s life some misguided people arose to claim prophet hood. When Abu Bakr was elected as the Caliph they started their preaching openly. Among these false prophets were Tulaiha, Aswad Ansi, Musailamah and Sajjah. Tulaiha belonged to the Banu Asad tribe in the northern Arabia. An army under Khalid bin Walid was sent which met them at Buzaka. After a fierce battle Tulaiha’s army surrendered and he himself fled to Syria. He embraced Islam during the time of the second Caliph.
Aswad Ansi belonged to the Ansi tribe in Yemen. He was an ugly man who kept his face veiled all the time. He was nicknamed ‘’the veiled prophet’’. Being leader of his tribe he revolted with the cooperation of the neighbouring chiefs. He was the first false prophet who collected a large army in open revolt against Islam. He was defeated and killed by the Muslims.
The most dangerous of the false prophets was Musalima. He belonged to a tribe of central Arabia. His tribe accepted him as a prophet. Abu Bakr sent Shurbhil and Ikramah to crush the rebellion; later Khalid bin Walid joined them. Musalima,s army was defeated after a fierce battle at Yamamah in 633AD.Musalimah was killed. In this battle about 800 Muslims were martyred. Amongst them were 360 Huffaz (memorizers of the Holy Qur’an).
Sajjah was a woman who belonged to the Bani Tamim tribe. She claimed to be a prophetess and succeeded in mustering a large following. When Musalimah heard about her claim he invited her to Yamamah. They decided to join forces and later Musailma married her which ended her adventure of prophet hood and she lived in obscurity for the rest of her life. When the Muslims conquered Iraq she entered the circle of Islam along with her tribe.
Q5: Why some scholars reject Qiyas (4).
Analogy (qiyas) is the fourth source of Islamic law that is used when the primary sources are silent about a newly appeared issue. However some scholars reject its use on the following basis that there is detailed description of everything in the Quran so there is no need to follow another source. "...And We have sent down to you the Book (the Qur'an) as an exposition of everything..." (Nahl: 89). They also claimed that Resolution of issues through Qiyas takes precedence over Allah and His Messenger which is forbidden in the Quran. "O you who believe! Do not put (yourselves) forward before Allah and His Messenger..." (Hujuraat: 1)
Qiyas is conjecture which gives no benefit against the truth. "And most of them follow nothing but conjecture. Certainly, conjecture can be of no avail against the truth..." (Yunus: 36)
lastly they say We are bound to decide among the people with what Allah has revealed and solutions through qiyas are not revealed by Allah. "And so judge (you O Muhammad ) between them by what Allah has revealed and follow not their vain desires..." (Ma'idah: 49).

 

[Irfan Atique]

Q3 : Observation Of Friday Prayer (10)
Answer: "O you who believe (Muslims)! When the call is proclaimed for the Salât (prayer) on the day of Friday (Jumu'ah prayer), come to the remembrance of Allah [Juma’ah religious talk (Khutbah) and Salât (prayer)] and leave off business (and every other thing), that is better for you if you did but know!" (62:9) The Holy Prophet (S.A.W) said: "People must not seize to neglect the Friday prayer, or Allah will seal their hearts and then they will be among the negligent" (Sahih Muslim).
As we can see for ourselves in surah Jumah the noble Holy Quran and the authentic hadis of (S.A.W) not only preferred to the Juma prayer but also give a lot importance to it. The Arabic word "Jumah" means congregation the Jumah congregational prayer is offered once in a week in after noon and replaces the afternoon Zuhr prayer on Friday. The Jumah congregational prayer is for men and also recommended for women to be performed at the mosque along with the congregation. Women also have the option to pray the Friday congregational prayer in the mosque with some communities, indeed the mosque is the best venue for believers. The Friday congregational prayer consists of two Farz Rakats. The Friday congregational prayer is valid if there are two or more people present, since holy Prophet (S.A.W) is reported to have said: "two or more constitute a congregation" (Ibne Majah).
It is highly desirable and the Sunnah of holy prophet that the worshipper should cut their nails remove unwanted hairs and clean their teeth using a Miswak the worshipper should must take a Sunnah bath and put on their best clothes on Juma congregational prayer. Muslims are required to leave off business of every kind and hurry to wards the mosque. The imam should greet the people when he comes upon the pulpit followed by the azan which is to be made when he sits. The imam should face the people during the azan. After the Azaan the imam gives the sermon which is known as Khutba also known as the Friday sermon the congregation prayer. The sermon is divided in two parts: with a brief intervals of one minute duration between the two parts. The Friday sermon has further points
1: The Shahadah, glorification and praise of Allah
2: Salutation (Darod o Salam) is invoked to holy prophet (S.A.W)
3: Quranic verses are recited
4: The Imam calls the whole congregation about their duties towards Allah and their duties towards their fellow beings. He exhorts people to do well and warns them against the consequences of evil, he also reminds them of hereafter and prayers for the welfare of the community as a whole.
After the sermon the second Azan is to be given and two rakat farz are prayed. After the completion of two rakat farz the imam prays personal prayer along with congregation

 

[Irfan Atique]

Q3 : Observation Of Friday Prayer (10)
Answer: "O you who believe (Muslims)! When the call is proclaimed for the Salât (prayer) on the day of Friday (Jumu'ah prayer), come to the remembrance of Allah [Juma’ah religious talk (Khutbah) and Salât (prayer)] and leave off business (and every other thing), that is better for you if you did but know!" (62:9) The Holy Prophet (S.A.W) said: "People must not seize to neglect the Friday prayer, or Allah will seal their hearts and then they will be among the negligent" (Sahih Muslim).
As we can see for ourselves in surah Jumah the noble Holy Quran and the authentic hadis of (S.A.W) not only preferred to the Juma prayer but also give a lot importance to it. The Arabic word "Jumah" means congregation the Jumah congregational prayer is offered once in a week in after noon and replaces the afternoon Zuhr prayer on Friday. The Jumah congregational prayer is for men and also recommended for women to be performed at the mosque along with the congregation. Women also have the option to pray the Friday congregational prayer in the mosque with some communities, indeed the mosque is the best venue for believers. The Friday congregational prayer consists of two Farz Rakats. The Friday congregational prayer is valid if there are two or more people present, since holy Prophet (S.A.W) is reported to have said: "two or more constitute a congregation" (Ibne Majah).
It is highly desirable and the Sunnah of holy prophet that the worshipper should cut their nails remove unwanted hairs and clean their teeth using a Miswak the worshipper should must take a Sunnah bath and put on their best clothes on Juma congregational prayer. Muslims are required to leave off business of every kind and hurry to wards the mosque. The imam should greet the people when he comes upon the pulpit followed by the azan which is to be made when he sits. The imam should face the people during the azan. After the Azaan the imam gives the sermon which is known as Khutba also known as the Friday sermon the congregation prayer. The sermon is divided in two parts: with a brief intervals of one minute duration between the two parts. The Friday sermon has further points
1: The Shahadah, glorification and praise of Allah
2: Salutation (Darod o Salam) is invoked to holy prophet (S.A.W)
3: Quranic verses are recited
4: The Imam calls the whole congregation about their duties towards Allah and their duties towards their fellow beings. He exhorts people to do well and warns them against the consequences of evil, he also reminds them of hereafter and prayers for the welfare of the community as a whole.
After the sermon the second Azan is to be given and two rakat farz are prayed. After the completion of two rakat farz the imam prays personal prayer along with congregation

Q4 : Difference between Musad and Musannad hadith. (4)
Answer: Masnad collection of Hadis:
The Musnad collection of Hadis are the books in which Ahadis are arranged according to the names of the ‘Sahaba’. Meaning that all the Ahadis narrated by a particular ‘Sahabi’ are compiled at one place, no matter what subject any Hadis deal with. The criterion of the selection of ‘Sahabi’ is either based upon seniority that is who embraced Islam first, or on alphabetical order. Some of the ‘Masaneed’ based upon the names of ‘Sahaba’ are:
1. Masnad Abi Daud a: Tyalsee (d. 204 H)
2. Masnad Abi Ishaq al Jawhari (d.244 H) a collection of Hadis of Hadis byHazrat Abu Bakr (R.A) and others.
Masnad collection of Hadis is useful for detecting Hadis attributed to particular ‘Sahabi’ (companion). Some of the Masaneed referring to the three Imams are:
1. Masnad Imam Abu Haneefa
2. Masnad Al-Shafi
3. Masnad Ahmed.
The best known Masnad collection is Ibne Hanbal’s Masnad.
Al-Musannaf collection of Hadis:

The Musannaf collections are one of the earliest collections of Ahadis in which Hadis are arranged according to the subject matter. The traditions relating to most or all of the various topics related to Fiqh are put together. The Musannaf collection of the Hadis is useful for understanding the Prophet (S.A.W)’s rulings and verdicts on a particular point of believe or practice. They are particularly helpful and useful in establishing matter of law. The 6 book of Sunni Sahih Hadis are the best known Musannaf collections like Sahih Al-Bukhari, Sahih Al-Muslim.