Cambridge IGCSE™

ISLAMIYAT 0493/22
Paper 2 May/June 2025
MARK SCHEME
Maximum Mark: 50

Published

This mark scheme is published as an aid to teachers and candidates, to indicate the requirements of the
examination. It shows the basis on which Examiners were instructed to award marks. It does not indicate the
details of the discussions that took place at an Examiners’ meeting before marking began, which would have
considered the acceptability of alternative answers.

Mark schemes should be read in conjunction with the question paper and the Principal Examiner Report f or
Teachers.

Cambridge International will not enter into discussions about these mark schemes.

Cambridge International is publishing the mark schemes f or the May/June 2025 series f or most
Cambridge IGCSE, Cambridge International A and AS Level components, and some Cambridge O Level
components.

This document consists of 18 printed pages.

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Generic Marking Principles

These general marking principles must be applied by all examiners when marking candidate answers.
They should be applied alongside the specific content of the mark scheme or generic level
descriptions for a question. Each question paper and mark scheme will also comply with these
marking principles.

GENERIC MARKING PRINCIPLE 1:

Marks must be awarded in line with:

• the specific content of the mark scheme or the generic level descriptors for the question
• the specific skills defined in the mark scheme or in the generic level descriptors for the question
• the standard of response required by a candidate as exemplified by the standardisation scripts.

GENERIC MARKING PRINCIPLE 2:

Marks awarded are always whole marks (not half marks, or other fractions).

GENERIC MARKING PRINCIPLE 3:

Marks must be awarded positively:

• marks are awarded for correct/valid answers, as defined in the mark scheme. However, credit
is given for valid answers which go beyond the scope of the syllabus and mark scheme,
referring to your Team Leader as appropriate
• marks are awarded when candidates clearly demonstrate what they know and can do
• marks are not deducted for errors
• marks are not deducted for omissions
• answers should only be judged on the quality of spelling, punctuation and grammar when these
features are specifically assessed by the question as indicated by the mark scheme. The
meaning, however, should be unambiguous.

GENERIC MARKING PRINCIPLE 4:

Rules must be applied consistently, e.g. in situations where candidates have not followed
instructions or in the application of generic level descriptors.

GENERIC MARKING PRINCIPLE 5:

Marks should be awarded using the full range of marks defined in the mark scheme for the
question. (However, the use of the full mark range may be limited according to the quality of the
candidate responses seen.)

GENERIC MARKING PRINCIPLE 6:

Marks awarded are based solely on the requirements as defined in the mark scheme. Marks should
not be awarded with grade thresholds or grade descriptors in mind.

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Annotations guidance for centres

Examiners use a system of annotations as a shorthand for communicating their marking decisions to
one another. Examiners are trained during the standardisation process on how and when to use
annotations. The purpose of annotations is to inform the standard isation and monitoring processes
and guide the supervising examiners when they are checking the work of examiners within their team.
The meaning of annotations and how they are used is specific to each component and is understood
by all examiners who mark the component.

We publish annotations in our mark schemes to help centres understand the annotations they may
see on copies of scripts. Note that there may not be a direct correlation between the number of
annotations on a script and the mark awarded. Similarly, the use of an annotation may not be an
indication of the quality of the response.

The annotations listed below were available to examiners marking this component in this series.

Annotations

Annotation Meaning

Indicates that the point has been noted, but no credit has been given.

Correct point

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GUIDE TO MARKING IGCSE ISLAMIYAT – 0493

In an examination of this kind, it is impossible to devise a mark scheme that will cover all acceptable
answers. This mark scheme provides guidance on what to look out for in the answers given by the
candidates. This means that you must be prepared to use discretion in deciding what constitutes an
acceptable answer. To ensure that all examiners mark at a uniform level, you are expected regularly
to discuss your marking with your Team Leader, especially any examples or forms of answer that
differ greatly from the agreed mark scheme. Team Leaders are expected to discuss answers with the
Principal Examiner.

The mark scheme is discussed at the co-ordination meeting. When marking, all examiners are
expected to adhere to what has been agreed.

GENERAL POINTS

Before starting to mark scripts, please ensure that you are familiar with the following:

(a) The syllabus

(b) The prescribed passages (where appropriate)

PRINCIPLES UNDERLYING THE MARK SCHEME

Candidates are tested on their ability to satisfy two general Assessment Objectives (AOs):

AO1 To recall, select and present relevant facts from the main elements of the faith and history
of Islam. Thus, AO1 is primarily concerned with knowledge.

AO2 To demonstrate understanding of the significance of the selected information in the

teachings of Islam and in the lives of Muslims. Thus, AO2 is concerned with understanding
and evaluation of the material.

The paper is marked out of 50. Candidates answer Question 1, Question 2, and any two of the other
three questions.

Question 1 carries a maximum of 8 marks, and the four other questions carry 14 marks each.

In each question, part (a) tests AO1 and earns a maximum of 4 marks in Question 1, and 10 marks
in Questions 2–5, while part (b) tests AO2 and earns up to 4 marks in Question 1 and 4 marks in
Questions 2–5. Marks are awarded according to the four levels of response for each AO, following
the level descriptors detailed below.

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LEVELS OF RESPONSE

The statements which follow should be used to determine the appropriate level of response for each
objective. They should be applied as appropriate to the question and as the assessment of the work
of an average 16-year-old.

The guiding principle for Examiners in applying the Mark Scheme to answers is to remember the
concept of Positive Awarding. Therefore, marks should be awarded for appropriate responses to
reasonable interpretations of the question.

In the Mark Scheme there are no instances where answers are specifically excluded or required.
What is included is information for Examiners, provided as guidance for what one might reasonably
expect to find on a script. All appropriate answers therefore h ave the potential to be credited. It is
perfectly possible for a candidate to achieve the highest level of response using a different argument
or different information from that which appears in the Mark Scheme.
It must be assumed that Examiners can answer the questions on the paper and so they can award
the appropriate level of response to the candidate. The detailed marking schemes are there as
suggestions of what might be found in the answer. Examiners should n ot check whether the content
of the marking schemes is in the answers but rather be guided by the Levels of Response and the
concept of Positive Awarding. Checking on what is not in the answer almost always leads to lower
marks than are indicated by the Levels of Response.

Examiners should use the full range of marks available within the Levels of Response and not
hesitate to award the maximum where it is deserved.

Examiners must not exceed the total marks allowable for the Level achieved or the total allowable for
the part of the question.

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AO1: Knowledge – part (a) questions

Question 1 (a) has a maximum mark of 4 and Questions 2–5 have a maximum mark of 10.

Level Mark Mark Description

Question 1 Questions 2–5

4 4 8–10 • A well-structured, clear and comprehensive

response
• Demonstrates extensive and accurate knowledge
relevant to the question
• Points are detailed, well-developed and relevant
• Likely to quote Qur’an verses and Hadiths to
support points made or other relevant quotations

3 3 5–7 • A well-structured and clear response

• Demonstrates sound accurate knowledge which is
relevant to the question
• Points are elaborated upon and generally
accurate
• May quote Qur’an verses and Hadiths to support
points made or other relevant quotations

2 2 3–4 • An attempt to present a structured response to the

question
• Response lacks cohesion or is undeveloped
• Demonstrates some knowledge of the subject
covering some of the main points but without
detail
• Points made are sometimes relevant and accurate
but limited

1 1 1–2 • Some attempt to answer the question

• Lacks cohesion and structure
• Demonstrates limited knowledge of the subject
• Responses made are limited with little connection
to the question

0 0 0 No creditable content

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AO2: Understanding – part (b) questions

Level Mark Description

2 3–4 • Responses demonstrate a clear understanding of the question

• Able to use own opinions to engage with the question and
present reasoning that demonstrates their understanding

1 1–2 • Responses demonstrate some understanding of the question

• There are descriptive and factual references to the question
with limited discussion of the material

0 0 No creditable content

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Question Answer Marks

1(a) Choose any two of the following Hadiths, and 4

describe their teachings about what Muslims believe;

Use AO1 Levels of Response

1(a)(i) Hadith #14

May Allah show mercy to a man who is kindly when he sells, when he
buys and when he demands his money back.

There are three main teachings given in this Hadith. Firstly, that a person
must conduct all their affairs with honesty, fairness, and kindness.

Secondly, that mercy in all aspects of life including business and financial
must be shown.

Finally, the Hadith teaches believers that mercy shown by people to their
fellow human beings is rewarded by God.

Supporting Hadiths can be given to develop teachings of the Hadith.

1(a)(ii) Hadith #5

Every person’s every joint must perform charity every day the sun
comes up: to act justly between two people is a charity; to help a man
with his mount, lifting him onto it or hoisting his belongings onto it is a
charity; a good word is a charity; every step you take to prayers is a
charity; and removing a harmful thing from the road is a charity.

The teaching given in this Hadith is to show compassion and care in society;
to perform different acts of charity, and that worship of God is not restricted to
fulfilling the Pillars only.

Everyday acts of kindness also come under worship and this teaching should
be developed in good answers.

1(a)(iii) Hadith #11

‘I and the man who brings up an orphan will be like this in Paradise.’
And he pointed with his two fingers, the index finger and the middle
finger.

The set Hadith gives important teachings to Muslims on their obligations in the
community and the rewards their fulfilment will earn them. It teaches Muslims
to care for and look after orphans and teaches them that kind treatment
towards orphans is a moral duty of believers.

It also teaches Muslims to look after and assist the most vulnerable in society.
For these actions they will be rewarded by God.

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Question Answer Marks

1(a)(iv) Hadith #2

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

In this Hadith the Prophet (pbuh) is asking Muslims to show concern for one
another. The teaching given in this Hadith is for Muslims to treat everyone
with compassion and kindness and generosity, and to deal with people the
way they would want to be dealt with.

Desiring and wanting for others the very best and what you desire for yourself
is yet another teaching of this Hadith.

1(b) Choose any two of the following Hadiths, and 4

explain how Muslims can put these teachings into action .

Use AO2 Levels of Response.

1(b)(i) This Hadith can be acted upon by conducting all trade and business dealings
fairly and honestly, by showing leniency if a debtor needs extra time to repay
a debt off, and by not selling substandard or defective products.

‘Uthman it is said gave more in weight and measures when selling

commodities and paid more than the asking price when purchasing goods ,
saying that God had given him more then he needed.

1(b)(ii) The teachings given in the Hadith can be acted upon by fulfilling one’s role in
society responsibly, for example: by greeting others with a smile; removing a
harmful thing from the path to prevent an accident e.g., removing a banana
peel seen on the footpath that someone could slip on and hurt themselves ;
giving good advice to someone; uniting two friends or siblings after an
argument. Those are all acts that can be considered as charity.

Other examples can be given to bring out how the teachings of the Hadith can
be put into action.

All valid answers to be credited.

1(b)(iii) There are many ways in which the teaching of caring for orphans given in the
Hadith can be put into practice.

A Muslim can provide food, shelter and basic necessities to orphans.

If the orphan’s father died leaving a debt it could be paid off by someone on
behalf of the orphan or the debt can be written off by the lender.

Offering emotional support and advice on various matters to orphans are

other ways of putting into action the teachings given in the Hadith.

All valid responses to be credited.

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Question Answer Marks

1(b)(iv) The teachings of this Hadith can be put into action by responding to the needs
of those in need, e.g., by sending donations or clothing or other necessities to
refugees who have been displaced from their own countries on account of war
or natural calamity, and by providing zakat funds to Muslim charities to help
other Muslims in need across the world.

Even wishing others well is an implementation of this Hadith.

A Muslim must never take pleasure in another’s misfortune and must be

willing to come to the aid of humanity at large.

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Question Answer Marks

2(a) Write about the isnad and matn of Hadiths and their importance in 10
Hadith collection.

Use AO1 Levels of Response.

Hadiths are the sayings of the Prophet (pbuh) and are made up of two main
components: isnad and matn. Hadith compilers give a lot of importance to
both these components when establishing the authenticity of a Hadith.

The first component of a Hadith consists of the chain of names through which
it has been received, which is called the sanad. The chain can have a few
names or a long list depending on how far the compilers’ time was from that of
the Prophet (pbuh).

The compilers examined this chain or the line of transmission very carefully to
ensure that the Hadith really did come from the Prophet (pbuh) and was
genuine. The authenticity of a Hadith depended upon the continuity of the
isnad as well as the reliability of the narrator.

Hadith researchers developed ‘Ilm al Hadith to check the authenticity of

Hadiths. Within it were many branches like the Asma al Rijal which studied
the lives of the narrators in detail. Some of the rules that had to be strictly met
were as follows: the narrator must be a person of firm faith, and be known for
truthfulness and honesty, and for having a good memory.

The second component refers to matn which is the action/teaching of Prophet

Muhammad (pbuh) being portrayed in the Hadith. The early compilers made it
an essential rule that the text of a reliable Hadith must be in accordance with
the teachings of the Qur’an.

Some of the rules for establishing the genuineness of matn were that the
Hadith should not be contrary to the Qur’an and not be against normal
peoples’ experiences. Much importance was given to the two main
components of the Hadith in Hadith collections as they determine the degree
of reliability of the Hadith.

Both parts give the Hadith its structure, reducing the chances of the recording
of an inaccurate Hadith which may cause contradictory views amongst
Muslims, which could contradict Islamic beliefs. On the basis of isnad and
matn Hadiths are classified as authentic, good, weak and fabricated.

Importance to the two components was also given because compilations of

Hadith into Musnad and Musannaf collections are based on the isnad and
matn of Hadiths.

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Question Answer Marks

2(b) Why are authentic Hadiths so important in Islamic law? Give reasons for 4
your answer.

Use AO2 Levels of Response.

Hadiths help in establishing Islamic law and for the sake of justice it is vital
that only authentic Hadiths are used so that no injustice is done. Authentic
Hadiths are used as they ensure that any legal judgements made are based
on firm Islamic principles.

It could be added that the secondary sources of Islamic law also use the
Qur’an and Hadith on which to base their judgments, so reliability and
accuracy of the content of Hadiths is imperative.

Candidates could develop their answer by giving an example of how Hadith is

used to create laws.

Thus, authentic Hadiths help establish sharia law. For this purpose, it is very
important that only Hadiths that are proven as authentic should be used as
sources of law.

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Question Answer Marks

3(a) Write about one significant reason for the Battle of Siffin and give a 10
detailed account of the battle.

Use AO1 Levels of Response.

It could be said that the main reason for the Battle of Siffin was that Mu’awiya
believed that implementation of the sharia upon the murderers of ‘Uthman
took precedence over pledging allegiance to ‘Ali. Verse 33 of Sura 17 of the
Qur’an became the cry of Mu’awiyah’s campaign: ‘If anyone is killed wrongly,
we give the next of kin authority [to demand qisas or to forgive] but let him not
exceed bounds in the matter of taking life.’

‘Ali was determined to unite the ummah and did not want to cause further
division hence did not take immediate action to find and punish those that had
martyred ‘Uthman.

The Battle
Tensions between the two sides kept building until finally, in 657, the caliph
led his army out of the garrison city of Kufa, where he had established his
temporary headquarters. Reports differ regarding the size of his army with the
most reliable narration determining it to be around 50 000.

Mu’awiya, after consulting with his generals, determined that they would not
wait for ‘Ali and his army to enter Syria; rather, they would meet them outside.
Mu’awiya along with his army estimated to be around 60 000 reached Siffin,
along the lower part of the Euphrates, and camped there waiting for the army
of ‘Ali.

There were initial attempts to negotiate but reconciliation failed. The conflict
began with individual combats among their forces, which proved indecisive.

On the first day of fighting, the two armies stood firm but neither of them had
success over the other. The battle intensified on the second day, and on the
third night ‘Ali’s army pushed the people of Syria back from their positions.
After this night both armies found it very difficult to continue and withstand
more fighting. Both sides realised that this conflict was only weakening the
Muslim state and if they continued, they would be left vulnerable to outside
attacks.

Mu’awiya told his men to tie the Mushaf to the end of their spears, signalling
their willingness to mediate by going back to the judgement of the Qur’an
rather than fight.

‘Ali accepted, fearing that continued fighting would lead to the weakening of
the Muslim state. He was pushed by the extremists to continue to fight but
explained to them that there was no option except peace and dialogue
because the alternative would mean the potential destruction of the Muslims.

The battle ended with arbitration showing the awareness of the ummah to
preserve itself against outside enemies thus concluding with a common
inclination towards peace.

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Question Answer Marks

3(b) To what extent was the emergence of the kharijis the most serious issue 4
facing ‘Ali after the Battle of Siffin?

Use AO2 Levels of Response.

Candidates may say that the emergence and rise of the kharijis was perhaps
the most serious issue for ‘Ali to deal with as it further divided the ummah.

‘Ali, it could be added, managed to convince many kharijis to join him, but
there were a significant number who were very militant and strongly opposed
to ‘Ali, which led to the Battle of Nahrawan in which brothers fought brothers
and fathers and sons were on opposite sides to each other.

This battle between ‘Ali and the kharijis disheartened the fighters on both
sides to the extent that they did not respond to ‘Ali’s call to fight Mu’awiya
again. It also sadly led to the assassination of ‘Ali by a khariji.

Some candidates may put forward other viewpoints, saying that in their
opinion the emergence of the kharijis was not the most serious issue facing
‘Ali, but rather that the inconclusive outcome of the Battle of Siffin weakened
‘his authority as caliph so much so that he had to move his capital from
Madina to Kufa to better deal with the challenges he faced, such as the issue
with Mu’awiya.

All valid responses to be credited.

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Question Answer Marks

4(a) God revealed books to some of His prophets. Write about Muslim belief 10
in prophets and the books revealed to them.

Use AO1 Levels of Response.

In this answer candidates need to write about both Muslim belief in prophets
and the books revealed to some of the prophets.

It could be said that in order to teach people how to live a good life God sent
messages to guide them. These messages were brought to people by men
that God chose as His prophets.

The first prophet sent to Earth was Adam and the last prophet sent to guide
people and to give them the message of God was the Prophet Muhammad
(pbuh). He is the last in a long line of prophets sent to this world.

One of the duties of all the prophets of God was to teach people the message
of tawhid and to show them how to be good people and to guide them to the
right path.

Prophethood is a gift from God, He bestows it on whomsoever He chooses.

Candidates could go on to develop their answer by giving the qualities and
attributes as well as miracles of prophets chosen by God. All prophets of God
spoke the language of their people.

The number of prophets sent throughout history is thought to be

approximately 124,000 and Muslims should have faith in all the prophets sent
by God and make no distinction between them [al-Baqara 2:285].

Candidates could go on to name some of the prophets and also write about
the distinction between a nabi and a rasul.

God revealed books to different prophets as a source of guidance to

humanity. In order of revelation the books revealed to the prophets are:

• The Scrolls (Suhuf) of Ibrahim

• The Torah (Tawrah) revealed to Musa
• The Psalms (Zabur) revealed to Dawud
• The Gospel (Ingil) revealed to ʿIsa; and
• The Qur’an revealed to Prophet Muhammad (pbuh).

The earlier books before the Qur’an were either lost, like the Abrahamic
Suhuf, or altered, like the Bible. None of the earlier revealed books exist in
their original form or in the language in which they were revealed except for
the Qur’an, which remains exactly as it was revealed 1400 years ago.

Nothing has been added to it or taken away from it and God in fact has taken
it upon Himself to protect its text till the end of the world from any corruption or
alteration. It remains the last book revealed to the last prophet of God Peace
be upon Him.

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Question Answer Marks

4(b) Why were books revealed to prophets at different time periods? Give 4
reasons to support your answer.

Use AO2 Levels of Response.

Candidates need to give their own views on why they think the revealed
books were sent to prophets at different times.

One reason given could be that God did not want any community or society to
say on the Day of Judgment that they did not believe in the Oneness of God
or practice the faith of Islam because it never reached them.

Another reason could be that every community was different to the other,
spoke their own language and had moved towards ungodliness in different
ways. So the message to each was focused on guiding specific communities
to the Oneness of God and the righteous path in words they understood.

The candidates could add that unlike the earlier revealed books the Qur’an
was revealed as a universal book for all humanity and in a language which is
alive even today.

That all books carried the same central message as the Qur’an despite other
differences in them could be another approach in answering the question.

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Question Answer Marks

5(a) Outline how Muslims prepare for Friday (Jum’a) prayers and Eid prayers 10
and describe the special features of these prayers.

Use AO1 Levels of Response.

Both Friday (Jum’a) prayers and Eid prayers are of special importance to
Muslims. Worshippers before attending these prayers usually prepare
themselves as is recommended. They do this by bathing, cutting their nails,
wearing fresh and clean clothes (on Eid they more often wear new clothes)
and apply ittar before arriving at the mosque.

The main features of the Friday (Jum’a) prayer are that it falls at the same
time as Zuhr / afternoon prayer which it replaces. It is performed in a mosque,
if available. It must be performed in congregation led by an imam and cannot
be offered individually.

When the time for prayer comes the azaan is called, the imam then facing the
worshippers delivers a sermon which it is compulsory to hear and which is an
essential part of the prayer.

Two sermons are delivered, one distinguished from the other by a brief pause.
At the end of the sermon, prayer (du’a) is said for individuals and the ummah.
Finally, after the sermon two fard raka’at are prayed behind the imam. Only
the fard raka’at are prayed in congregation.

Before the Eid celebrations Muslims begin the day by offering Eid prayers.
These are compulsory for all those for whom Friday congregational prayers
are compulsory. They do not replace Fajr prayers, and can only be prayed in
congregation.

There is no qada for this prayer and the time for it is from sunrise up until
noon. There is no azaan or iqamat for Eid prayers.

Eid prayers are said in the mosque or in an open field (musallah). A khutba is
read in Eid prayers. There are two rakaats to be read during which it is
recommended to pronounce six extra takbirs in Hanafi jurisprudence.

The three takbirs are pronounced after the opening takbir and before the
Qur’anic recital in the first rakaat, while during the second rakaat the believer
pronounces the other three takbirs after the Qur’anic recital. Worshippers
raise their hands during each pronouncement of the extra takbir.

It is highly recommended that the takbir on Eid is proclaimed from the time a
believer sets off from home for the Eid prayers until reaching the destination
where prayer is to be said. Sadaqa tul Fitr is given before Eid prayers to the
needy.

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Question Answer Marks

5(b) Why, for Muslim men, is so much importance given to praying in 4

congregation at a mosque?

Use AO2 Levels of Response.

Candidates could say that praying in a mosque is highly recommended

especially for Muslim men. There are multiple advantages of praying in a
mosque. The reward for praying in congregation is 27 times greater than
praying alone.

Every step a believer takes towards the mosque is counted as a charity. In a

mosque believers can connect more closely with God as there are no worldly
distractions there.

Other than the above individual benefits it could be said that unity and
brotherhood between the ummah is established. Important issues can be
discussed at mosques.

Candidates may add that God has given women the option of saying their
salat at home, as they have responsibilities of running the home and looking
after children, whereas for men it is highly recommended to pray at the
mosque in congregation.

All valid responses to be credited.

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