WAEC SSCE - Islamic Studies - 2014 (Essay)

When the Prophet Muhammad (S.A.W.) migrated to Madinah in 622 C.E., he transformed a divided settlement into a united Islamic state within a decade. Several factors combined to bring about the remarkable success of his mission there:

1. The building of the mosque (Masjid an-Nabawi): It served as a place of worship, a centre of learning, a court and a meeting hall, uniting the community around a single focus.
2. The brotherhood (Mu'akhah) between the Muhajirun and the Ansar: By pairing the emigrants of Makkah with the helpers of Madinah, the Prophet created bonds of love and mutual support that dissolved tribal and economic rivalries.
3. The Constitution of Madinah: This written charter defined the rights and duties of Muslims, Jews and other groups, established one community (ummah), and made the Prophet the final arbiter in disputes, bringing law and order.
4. The devotion and sincerity of the Prophet himself: His truthfulness, justice, humility, patience and excellent character (Q68:4) attracted people and won their loyalty.
5. The loyalty and sacrifice of his Companions: The Ansar gave shelter and wealth, and the Muhajirun gave up their homes; both fought and worked for the cause of Islam.
6. Divine guidance and support: The continued revelation of the Qur'an gave direction on worship, law and warfare, and the Muslims believed Allah's help was with them, as at the Battle of Badr.
7. Wise leadership and diplomacy: The Prophet made treaties (such as Hudaybiyyah), organised the state's affairs, and used both peace and defensive struggle skilfully.
8. Victory in the defensive battles: Success at Badr and the survival at Uhud and the Trench raised the morale and prestige of the Muslims and weakened their enemies.
9. Justice and equality preached and practised: The abolition of tribal arrogance and the fair treatment of all, rich and poor, drew many to accept Islam.

Conclusion: Through faith, sound organisation, brotherhood, justice and divine support, the Prophet turned Madinah into the cradle of the Islamic state, a model that endured after him.

Although divorce (talaq) is primarily pronounced by the husband, Islam gives the woman lawful avenues to end a marriage that has become unbearable, so that she is not held in oppression. The main channels through which a Muslim woman may seek to be released are as follows:

1. Khul' (redemption divorce): A wife who dislikes her husband and fears she cannot fulfil her duties towards him may seek release by returning her dowry (mahr) or an agreed sum. This is based on the case of the wife of Thabit ibn Qays, whom the Prophet (S.A.W.) instructed to return the garden and be separated from her husband.
2. Faskh (judicial annulment): She may petition an Islamic judge (qadi) to annul the marriage on established grounds, such as:
   • The husband's failure or refusal to provide maintenance (food, clothing, shelter).
   • Cruelty, persistent ill-treatment or harm to her.
   • A serious or incurable defect or disease in the husband, including impotence.
   • Prolonged and unexplained desertion or absence of the husband.
   • The husband's imprisonment for a long term.
3. Tafwid (delegated divorce): If, at the time of marriage, the husband delegated to her the right to pronounce divorce, she may exercise that right when circumstances warrant it.
4. Li'an (mutual cursing): Where a husband accuses his wife of adultery without witnesses and both invoke Allah's curse in the prescribed manner, the marriage is dissolved by the court.
5. Apostasy or breach of conditions: If the husband abandons Islam, or breaks a valid condition stipulated in the marriage contract, the woman may seek dissolution.

Conclusion: These provisions show that Islam protects the woman from an oppressive union while directing that separation be sought properly through mutual settlement or through the Islamic court, rather than by unlawful abandonment.

The Qur'an was carefully preserved in the early days of Islam through several complementary means.

1. Memorisation by the Prophet: Each time revelation came, the Prophet (S.A.W.) committed it to memory. Jibril used to rehearse the whole of what had been revealed with him every Ramadan, and twice in the final year of his life.
2. Memorisation by the Companions: The Prophet taught the verses to his companions, who learnt them by heart. Many became huffaz, such as Abu Bakr, 'Umar, 'Uthman, 'Ali, Ubayy b. Ka'b, Zayd b. Thabit, Ibn Mas'ud and Abu ad-Darda'. Memorisation was the strongest guarantee of preservation.
3. Writing down of the revelation: The Prophet appointed scribes who wrote each revelation as it came, on parchment, palm leaves, flat stones, bones, leather and pottery. He indicated the exact Surah and position of every verse.
4. Teaching and daily recitation: The Qur'an was recited constantly in the five daily prayers and taught in circles of learning, so it circulated widely among the believers and was fixed in their memories.
5. Verification: The companions cross-checked their memorised and written portions with one another and with the Prophet, ensuring accuracy.
6. Suhuf preserved after the Prophet: Under Abu Bakr, the scattered writings were gathered by Zayd b. Thabit into a single manuscript kept with the Caliphs, which later served as the basis for 'Uthman's standard copies.

Through simultaneous memorisation and writing, the Qur'an was preserved intact from the earliest days, fulfilling Allah's promise to guard it (Q.15:9).

Imam al-Bukhari was Abu Abdillah Muhammad ibn Ismail ibn Ibrahim al-Bukhari, born in Bukhara (present-day Uzbekistan) in 194 A.H. and died in 256 A.H. He was gifted with an extraordinary memory, began the study of Hadith while still a child, and travelled widely through Khurasan, Iraq, Egypt and the Hijaz to collect traditions from thousands of teachers.

The collection (Sahih al-Bukhari):

• Its full title is Al-Jami' as-Sahih al-Musnad min Hadith Rasulillah wa Sunanihi wa Ayyamih.
• Al-Bukhari examined about 600,000 traditions and admitted only around 7,275 (roughly 2,600 without repetition) that met his strict conditions of authenticity.
• He accepted a Hadith only when every narrator in the chain was upright and precise, the chain was unbroken and continuous, and it was established that each narrator actually met and heard from the one before him.
• It is reported that he performed two rak'ah of prayer and sought Allah's guidance before recording each tradition, and that he composed the work over about sixteen years.
• The book is arranged into chapters (kutub) and sub-chapters (abwab) covering faith, worship, transactions, manners, the campaigns of the Prophet, tafsir and much more, so that the chapter headings themselves form a guide to Islamic law.

Status and significance: Sahih al-Bukhari is regarded by Sunni Muslims as the most authentic book after the Qur'an. It set the standard for Hadith criticism, is a primary source of Islamic law and the Sunnah, and has been studied, memorised and commented upon by scholars in every generation since its compilation.

The Sihah as-Sittah ("the six authentic collections") are the six books of Hadith that Sunni scholars regard as the most reliable records of the sayings, actions and approvals of Prophet Muhammad (S.A.W.). They were compiled in the third century of the Hijrah by scholars who applied rigorous rules of criticism to the chain of narrators (isnad) and the text (matn) of every report.

1. Sahih al-Bukhari - compiled by Imam Muhammad ibn Ismail al-Bukhari (d. 256 A.H.). It is ranked the most authentic book after the Qur'an. He selected roughly 7,000 traditions (with repetitions) from about 600,000, admitting only those meeting his strict conditions of continuous, trustworthy narration.
2. Sahih Muslim - compiled by Imam Muslim ibn al-Hajjaj al-Qushayri (d. 261 A.H.), a student of al-Bukhari. It is ranked second in authenticity and is praised for its excellent arrangement of traditions under single themes.
3. Sunan Abu Dawud - compiled by Imam Sulayman ibn al-Ash'ath as-Sijistani (d. 275 A.H.). It concentrates on Hadith dealing with legal rulings (ahkam) and jurisprudence.
4. Jami' at-Tirmidhi - compiled by Imam Muhammad ibn Isa at-Tirmidhi (d. 279 A.H.). Besides the traditions, he grades each as sound, good or weak and records the differing views of the jurists.
5. Sunan an-Nasa'i - compiled by Imam Ahmad ibn Shu'ayb an-Nasa'i (d. 303 A.H.). It is noted for its careful attention to defects in the chains of narration.
6. Sunan Ibn Majah - compiled by Imam Muhammad ibn Yazid ibn Majah (d. 273 A.H.). It contains some traditions not found in the others, though a number of them are of weaker grade.

Significance: These collections preserve the Sunnah in an organised and authenticated form, provide the second source of Islamic law after the Qur'an, guide Muslims in worship, morals and social dealings, and stand as a monument to the science of Hadith criticism developed by early Muslim scholars.

Zakat is the compulsory alms-giving that forms the third pillar of Islam. It is a fixed portion (normally one-fortieth, or 2.5%, of qualifying wealth) taken from the rich and given to the poor and other deserving categories named in the Qur'an (Q9:60). Its significance may be seen at the spiritual, moral, social and economic levels.

• It purifies the wealth and the soul: The word zakat means purification and growth. Paying it cleanses the giver's remaining wealth and purges the heart of greed, selfishness and love of the world.
• It is an act of obedience and worship: It fulfils a divine command mentioned alongside salat in many verses, and so strengthens the believer's faith and consciousness of Allah.
• It reduces poverty and want: By transferring wealth to the poor, the needy, the debtor and the wayfarer, it relieves suffering and meets the basic needs of the less privileged.
• It promotes social harmony and brotherhood: It bridges the gap between rich and poor, removes envy and resentment, and builds bonds of love and care within the community.
• It encourages the circulation of wealth: Islam forbids wealth from being hoarded among a few (Q59:7). Zakat keeps money moving through society and discourages hoarding.
• It expresses gratitude to Allah: Giving from what one has been blessed with is a thanksgiving for Allah's favours and attracts further blessing and increase.
• It supports the cause of Islam: Part of it may be spent in the way of Allah, aiding the propagation and defence of the faith, and reconciling hearts to Islam.
• It brings reward in the Hereafter and averts punishment: The Qur'an warns those who hoard gold and silver without paying zakat of severe punishment (Q9:34-35), while the generous are promised great reward.

Conclusion: Zakat is therefore both an act of worship and a practical instrument of social justice, purifying the individual and building a caring, balanced society.

Hadith 3 of an-Nawawi, narrated by 'Abdullah b. 'Umar (R.A.):

Text: The Messenger of Allah (S.A.W.) said: "Buniyal-Islamu 'ala khamsin: shahadati an la ilaha illa Llah wa anna Muhammadan Rasulu Llah, wa iqamis-salah, wa ita'iz-zakah, wa hajjil-bayt, wa sawmi Ramadan." (Reported by al-Bukhari and Muslim)

Translation: "Islam is built upon five (pillars): the testimony that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, the establishment of the prayer, the giving of Zakah, the pilgrimage to the House, and fasting in Ramadan."

Commentary:

1. The Hadith likens Islam to a building that stands firmly on five supporting pillars; a building is incomplete or weak if a pillar is missing.
2. Shahadah is the foundation, affirming the Oneness of Allah and the prophethood of Muhammad; it is the basis of all the others.
3. Salah (five daily prayers) is the regular link between the servant and his Lord and the first deed to be reckoned on the Day of Judgement.
4. Zakah purifies wealth and the soul and cares for the poor, promoting social justice.
5. Hajj is the pilgrimage to the Ka'bah, obligatory once for those who are able, symbolising the unity and equality of the Ummah.
6. Sawm (fasting Ramadan) trains the believer in self-restraint, piety (taqwa) and sympathy for the hungry.
7. The Hadith teaches that Islam is a complete system combining belief and practice, and that a Muslim must observe all five pillars as far as he is able.

Suratun-Nas (Chapter 114, "Mankind"), transliteration:

1. Bismillahir-Rahmanir-Rahim
2. Qul a'udhu bi Rabbin-nas
3. Malikin-nas
4. Ilahin-nas
5. Min sharril-waswasil-khannas
6. Alladhi yuwaswisu fi sudurin-nas
7. Minal-jinnati wan-nas

Translation:

1. In the name of Allah, the Most Gracious, the Most Merciful.
2. Say: I seek refuge with the Lord of mankind,
3. The King of mankind,
4. The God of mankind,
5. From the evil of the whisperer who withdraws (after his whisper),
6. Who whispers into the breasts of mankind,
7. From among the jinn and mankind.

Commentary:

• Suratun-Nas is a Makkan chapter of seven verses. Together with Suratul-Falaq it forms al-Mu'awwidhatan, "the two chapters of seeking refuge," recited for protection against evil.
• The surah teaches the believer to seek refuge in Allah alone, described by three of His attributes: He is the Lord (Rabb) who nurtures mankind, their King (Malik) who has full authority over them, and their God (Ilah) who alone deserves worship.
• The evil sought protection from is that of the whisperer (al-waswas al-khannas), chiefly Satan, who casts evil suggestions into the hearts but withdraws and retreats when Allah is remembered.
• The final verse shows that this whispering comes from two kinds of enemies: the jinn (unseen devils) and evil human beings who mislead others.
• Lessons: the surah instructs Muslims to depend on Allah for protection, to remember Him constantly to repel evil thoughts, and to be watchful against temptation whether from hidden or human sources. It is recommended to recite it morning and evening and before sleep.

The Prophet (S.A.W.) delivered his Farewell Sermon (Khutbatul-Wada') at 'Arafah during his only Hajj in 10 A.H., before a vast gathering of Muslims. Its lessons are outlined below.

1. Sanctity of life and property: He declared that the life, property and honour of every Muslim are sacred and inviolable, like the sacredness of that day, that month and that city.
2. Abolition of usury (riba): He cancelled all interest of the age of ignorance, beginning with the interest owed to his own uncle 'Abbas.
3. Abolition of blood revenge: He put an end to the blood feuds of Jahiliyyah, starting by remitting the blood of his own kinsman.
4. Good treatment of women: He enjoined kindness and justice to women, reminding men of their rights and of the trust of Allah concerning them.
5. Brotherhood and equality: He proclaimed that all Muslims are brothers, and that no Arab is superior to a non-Arab, nor white to black, except by piety (taqwa).
6. Adherence to the Qur'an and Sunnah: He urged the believers to hold fast to two things he left behind, the Book of Allah and his Sunnah, promising they would never go astray if they clung to them.
7. Fulfilment of trusts and duties: He reminded them to return things entrusted to them and to observe the five daily prayers, fasting, Zakah and Hajj.
8. Warning against Satan: He warned that Satan had despaired of being worshipped but would try to sow discord in small matters.
9. Conveying the message: He asked those present to convey his words to those absent, and had the people bear witness that he had delivered the message.

The sermon is a charter of human rights, equality and justice, summarising the moral and social teachings of Islam.

Fasting in Ramadan is the fourth pillar of Islam and is obligatory upon every adult, sane Muslim. However, Islam is a religion of ease, and Allah says: "Allah intends for you ease and does not intend for you hardship" (Q2:185). Accordingly, certain persons are exempted from the fast, some being required to make it up later and others to pay a compensation (fidyah).

1. The sick person: One suffering from an illness that fasting would worsen, or that would delay recovery, may break the fast and make up the missed days after regaining health.
2. The traveller (musafir): A person on a lawful journey of the recognised distance may postpone the fast and complete the missed days later, as the Qur'an permits (Q2:184-185).
3. The menstruating woman and the woman in post-natal bleeding (nifas): She is forbidden to fast during that period but must make up the days afterwards.
4. The pregnant woman and the nursing mother: If they fear harm to themselves or to the child, they may break the fast and make it up later; some jurists add the payment of fidyah.
5. The very old and the chronically ill: Those who have no hope of ever being able to fast are permanently exempted. In place of fasting they feed a needy person for each missed day as fidyah.
6. The insane person: A person who has lost the use of reason is not held responsible and is exempted, since religious duties require sanity.
7. The child who has not reached puberty: Fasting is not obligatory upon such a one, though children are encouraged to practise it.

Conclusion: These exemptions show the mercy and practicality of Islamic law. Those able to make up the fast later must do so; those permanently unable pay fidyah; and the exemptions must be applied honestly and not used as a pretext to escape a clear obligation.

Ghusl is the ritual bath by which a Muslim removes the state of major impurity (janabah) and restores the purity required for worship. It becomes obligatory in the following conditions:

1. After sexual intercourse, whether or not ejaculation takes place, once the two parties meet.
2. After the emission of semen through wet dream or otherwise, when sexual fluid is discharged with desire.
3. After the ending of menstruation (haid) for a woman, before she may resume prayer and fasting.
4. After the ending of post-natal bleeding (nifas) following childbirth.
5. Upon embracing Islam, a new convert is required to purify himself by ghusl.
6. For a dead Muslim, the corpse must be washed (except the martyr slain in battle) before burial.

Ghusl is also strongly recommended (Sunnah) before the Friday (Jumu'ah) prayer, before the two 'Id prayers, and before entering the state of ihram for Hajj or 'Umrah.

Manner of performing ghusl:

1. Form the intention (niyyah) to purify oneself from major impurity.
2. Say Bismillah and wash both hands.
3. Wash the private parts and remove any impurity from the body.
4. Perform ablution (wudu) as one would for prayer.
5. Pour water over the head three times, ensuring it reaches the roots of the hair.
6. Pour water over the whole body, beginning with the right side and then the left, rubbing so that no part of the skin remains dry.

Conclusion: Ghusl restores the bodily and spiritual cleanliness that Islam requires for acts of worship such as prayer, touching or reciting the Qur'an, and entering the mosque, and it reflects the emphasis Islam places on purity: "Truly, Allah loves those who turn to Him in repentance and loves those who purify themselves" (Q2:222).