WAEC SSCE - Islamic Studies - 2012 (Essay)

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'Ali b. Abi Talib was the cousin and son-in-law of the Prophet (S.A.W), the fourth of the Rightly Guided Caliphs, and one of the earliest and most devoted Muslims. His contributions to Islam include the following.

1. Early acceptance of Islam: 'Ali was the first among the youth (and, according to many reports, the first male child) to accept Islam, giving strength to the young community at a time of great difficulty.
2. Risking his life at the Hijrah: On the night the Prophet migrated to Madinah, 'Ali slept in the Prophet's bed to deceive the Quraysh assassins, risking his own life. He also stayed behind to return the goods people had entrusted to the Prophet.
3. Bravery in the battles: He was a courageous warrior who distinguished himself at Badr, Uhud, the Trench and especially at Khaybar, where he was given the standard and Allah granted victory through him. He bore the title Asadullah (the Lion of Allah).
4. Service as a scribe and record keeper: As one of the writers of revelation, he helped record and preserve the Qur'an, and he was among those knowledgeable in its meanings.
5. Deep knowledge and juristic ability: 'Ali was renowned for his learning and wisdom in Qur'an, Hadith and law. The Prophet said, I am the city of knowledge and 'Ali is its gate. He acted as a judge and adviser during the earlier caliphates.
6. Family ties and offspring: He married Fatimah, the daughter of the Prophet, and was the father of Hasan and Husayn, through whom the Prophet's lineage continued.
7. Service as the fourth Caliph: He led the Muslim community from 656 to 661 CE, striving to uphold justice and preserve unity during a period of civil strife (fitnah).
8. Personal virtues: He was known for piety, simplicity, generosity, eloquence and detachment from worldly wealth, and his sayings remain a source of wisdom for Muslims.

Conclusion: 'Ali b. Abi Talib served Islam with faith, courage, knowledge and sacrifice, and remains one of its most honoured personalities.

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The Qur'an places great emphasis on kind treatment of parents, ranking it immediately after the worship of Allah. The attitude a Muslim should have towards his parents according to the Qur'an is explained below.

1. Kindness linked to worship of Allah: In Suratul-Isra' (Q.17:23) Allah commands that we worship none but Him and be good to parents. Thus obedience to parents is closely tied to obedience to Allah.
2. Gentle speech and respect: The Qur'an forbids saying even the least word of disrespect. It says do not say to them uff (a word of contempt) nor rebuke them, but speak to them a gracious word.
3. Humility and mercy: The believer is told to lower to them the wing of humility out of mercy, and to pray: My Lord, have mercy upon them as they raised me when I was small.
4. Care in old age: The Qur'an specially mentions that when one or both parents reach old age in one's care, they must be treated with patience and tenderness, not neglect.
5. Gratitude to parents: In Suratu Luqman (Q.31:14) Allah reminds us of the mother who bore her child in weakness upon weakness and nursed him, and commands: Be grateful to Me and to your parents.
6. Obedience within the limits of religion: Parents must be obeyed and honoured, but the Qur'an also states that if they strive to make one associate partners with Allah, one should not obey them in that, while still keeping company with them kindly in this world.
7. Continued good treatment even of non-Muslim parents: The Qur'an directs the believer to accompany his parents with kindness in worldly matters even if they differ in faith.
8. Prayer for parents: The believer is taught to pray for the forgiveness and mercy of his parents, both living and dead.

Conclusion: According to the Qur'an, a Muslim must honour, obey, show gratitude and mercy to his parents, care for them especially in old age, and continually pray for them, obeying them in all things except disobedience to Allah.

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Meaning of Trinity: The Trinity is the Christian doctrine that God is one being existing in three persons, the Father, the Son (Jesus) and the Holy Spirit, all regarded as divine and co-equal.

The position of Islam: Islam completely rejects the concept of Trinity because it contradicts the absolute Oneness of Allah (Tawhid). The Islamic stand is explained below.

1. Allah is absolutely One: Islam teaches strict monotheism. Suratul-Ikhlas declares that Allah is One, the Eternal, who neither begets nor is begotten and has no equal. To divide the Godhead into three persons is regarded as a denial of this Oneness.
2. Trinity is shirk: Associating partners with Allah (shirk) is the gravest sin in Islam. The Qur'an warns those who say that Allah is one of three, declaring that there is no god but the One God.
3. Jesus is a prophet, not divine: Islam honours 'Isa (Jesus) as a noble Messenger of Allah, born miraculously of the Virgin Maryam, but insists that he is a created human being and a servant of Allah, not a son of God nor God Himself.
4. Allah does not beget: The Qur'an states that it is not befitting for Allah to take a son; when He decrees a thing He only says to it Be, and it is. So the idea of a divine son is rejected.
5. Jesus himself preached the Oneness of God: The Qur'an teaches that 'Isa called people to worship Allah alone, his Lord and their Lord, and never claimed divinity.
6. Trinity is a human addition: Islam holds that the original message of all prophets, including Jesus, was pure monotheism, and that the doctrine of Trinity was introduced later and is not part of the true revelation.

Conclusion: Islam therefore rejects the Trinity as a form of shirk, upholding instead the pure Oneness of Allah while giving Jesus his rightful honour as a great prophet and servant of God.

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Meaning: Salatul-'Idul-Fitr is the special congregational prayer offered on the first day of Shawwal to mark the end of the fasting of Ramadan. It consists of two rak'ah and is a confirmed Sunnah (Sunnah mu'akkadah).

Preparations before the prayer:

• The Muslim performs the ritual bath (ghusl), wears his best clean clothes and applies perfume.
• It is recommended to eat some dates or a light meal before going out, as a sign that the fast is over.
• Zakatul-Fitr should be paid before the prayer.
• The worshippers go out to the praying ground (musalla) or mosque, reciting the takbir: Allahu Akbar, Allahu Akbar, la ilaha illa Allah...

Performance of the prayer:

1. There is no adhan and no iqamah for the 'Id prayer.
2. The worshipper makes the intention (niyyah) to pray the two rak'ah of 'Idul-Fitr behind the imam.
3. The imam begins with the opening takbir (Takbiratul-Ihram), then says the opening supplication.
4. In the first rak'ah he makes additional takbirat (about seven, including the opening one, according to a common practice), raising the hands with each.
5. He then recites Suratul-Fatihah followed by another surah, commonly Suratul-A'la, aloud.
6. He completes the first rak'ah with ruku' (bowing) and two sujud (prostrations) as in ordinary prayer.
7. In the second rak'ah he makes additional takbirat (about five before recitation), then recites al-Fatihah and another surah, commonly Suratul-Ghashiyah.
8. He completes the rak'ah with ruku' and sujud, sits for the final tashahhud and ends with the two taslim (salam) to the right and left.

After the prayer: The imam mounts the pulpit and delivers a sermon (khutbah) reminding the people of gratitude, charity, unity and good conduct. The worshippers then greet one another and it is recommended to return home by a different route.

Conclusion: Salatul-'Idul-Fitr is thus a joyful act of worship expressing thanks to Allah for the completion of Ramadan and strengthening the bonds of the Muslim community.

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Meaning: Sunnah refers to the practice, way and example of the Prophet (S.A.W), that is, what he did, approved or habitually observed. Hadith refers to the reports or narrations that record the sayings, actions and approvals of the Prophet (S.A.W).

Three similarities between Sunnah and Hadith:

1. Both originate from the Prophet Muhammad (S.A.W) and derive their authority from him.
2. Both serve as a second source of Islamic law and guidance after the Qur'an.
3. Both explain, clarify and complement the teachings of the Qur'an and are binding on Muslims.

Three differences between Sunnah and Hadith:

Conclusion: Although the two terms are often used interchangeably, the Sunnah is the model conduct of the Prophet while the Hadith is the recorded report by which that conduct is transmitted and preserved.

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What is Shari'ah? Shari'ah literally means a clear path or the way leading to a source of water. In Islam it means the complete divine law and code of life revealed by Allah to guide human conduct. It is derived from two primary sources, the Qur'an and the Sunnah of the Prophet (S.A.W), and two secondary sources, ijma' (consensus of the scholars) and qiyas (analogical reasoning). Shari'ah covers a Muslim's relationship with Allah (ibadah, acts of worship) and his relationship with fellow human beings (mu'amalat, dealings), including belief, worship, morals, family life, trade, crime and government.

Relevance of the Shari'ah to Muslims:

1. Guidance to the pleasure of Allah: It shows the Muslim the lawful (halal) and the unlawful (haram), enabling him to live in obedience to Allah and attain success in this world and the Hereafter.
2. Regulation of worship: It prescribes the forms of worship such as salat, zakat, sawm and hajj, ensuring correct devotion to Allah.
3. Establishment of justice: Its laws protect life, property, honour, family and religion, and provide fair judgement in disputes and crimes.
4. Moral and spiritual development: It cultivates good character, honesty, chastity and self-discipline while forbidding vices such as lying, cheating, adultery and intoxicants.
5. Regulation of family and social life: It lays down clear rules for marriage, divorce, inheritance and the rights of parents, children and neighbours, giving order to society.
6. Economic guidance: It permits lawful trade, encourages charity, and forbids usury (riba), fraud and exploitation, promoting fair dealings.
7. Basis of good government: It provides principles of leadership, consultation (shura) and accountability for a just Islamic society.
8. Unity and identity of the Ummah: By following one law, Muslims everywhere are bound together in a single brotherhood with a common way of life.

Conclusion: The Shari'ah is the divinely revealed law that governs every aspect of a Muslim's life; its observance leads to justice, sound morals, orderly society and the pleasure of Allah.

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Meaning of Jahiliyyah: Jahiliyyah refers to the age of ignorance in Arabia before Islam, a period marked by idolatry, injustice and immorality. Islam introduced far-reaching reforms to correct these evils. The main reforms are explained below.

1. Reform in religion: The Jahiliyyah Arabs worshipped idols and many gods. Islam abolished idolatry and established the worship of the One God, Allah (Tawhid), and belief in the Last Day and the prophets.
2. Abolition of female infanticide: The Arabs used to bury their infant daughters alive out of shame or fear of poverty. Islam forbade this cruelty and guaranteed the right to life of the girl-child.
3. Elevation of the status of women: Women were treated as property and denied rights of inheritance. Islam gave women dignity, the right to own property, to inherit, to consent in marriage and to be treated with kindness.
4. Reform of marriage and family life: Jahiliyyah marriages were disorderly, with unlimited wives and immoral practices. Islam regulated marriage, limited the number of wives, required a dowry for the woman, and laid down clear laws of divorce and inheritance.
5. Prohibition of intoxicants and gambling: Drinking wine and gambling were common. Islam prohibited khamr (intoxicants) and maysir (gambling) because of their harm to individuals and society.
6. Abolition of usury (riba): The Arabs practised harsh money-lending at interest that oppressed the poor. Islam forbade riba and encouraged lawful trade and charity.
7. Reform of the tribal and social order: Jahiliyyah society was based on tribal pride, endless blood feuds and the superiority of Arab over non-Arab. Islam preached the brotherhood and equality of all believers, that the most honoured is the most righteous.
8. Improvement in the treatment of slaves and the weak: Islam encouraged the freeing of slaves, kind treatment of them, and care for orphans, the poor and the traveller.
9. Establishment of justice and morality: Islam replaced injustice, cheating and immorality with truthfulness, honesty in dealings, chastity and good conduct.

Conclusion: The reforms of Islam transformed the ignorant and unjust society of Jahiliyyah into a community founded on the worship of one God, justice, equality and sound morals.

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1. Completion of the Hadith with its Isnad:

On the authority of Abu Hamzah Anas b. Malik (may Allah be pleased with him), the servant of the Messenger of Allah (S.A.W), who said: The Prophet (S.A.W) said:

"None of you truly believes until he loves for his brother what he loves for himself." (Related by al-Bukhari and Muslim; it is Hadith 13 of the Forty Hadith of Imam an-Nawawi.)

The Isnad (chain) is therefore: the Prophet Muhammad (S.A.W), narrated by the Companion Anas b. Malik, and recorded in the two authentic collections of al-Bukhari and Muslim.

2. Commentary:

• Faith and love for others: The Hadith links true faith (iman) with wishing for others the good that one wishes for oneself. Selfishness and envy are therefore contrary to complete belief.
• Meaning of brother: The word brother includes fellow Muslims, and in a general sense all human beings, so a believer wishes goodness and guidance for all.
• What is loved: A believer should love for his brother every kind of good, whether religious (faith, guidance, worship) or worldly (health, wealth, safety), and should hate for him whatever he hates for himself.
• Removal of envy and hatred: The Hadith uproots jealousy, malice and rivalry, because these arise when one is unhappy at the good fortune of others.
• Foundation of brotherhood and unity: By loving for others what one loves for oneself, the Muslim society is bound in mutual care, cooperation and peace.
• Practical application: It calls for honesty in trade, giving good advice, helping the needy, avoiding cheating and treating others the way one would like to be treated.

Conclusion: This Hadith sums up the social morality of Islam: perfect faith is shown not merely in worship but in genuine goodwill towards others.

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The nineteenth-century Islamic reformers of West Africa, such as Usman dan Fodio in Hausaland, Seku Ahmadu in Masina and al-Hajj Umar in the Senegambia and Western Sudan, waged jihad with broadly similar aims. These aims are explained below.

1. Purification of Islam: The reformers sought to cleanse Islam of the un-Islamic practices, superstitions and pagan customs (bid'ah and shirk) that had become mixed with the faith among nominal Muslims.
2. Establishment of the true worship of Allah: They aimed to enthrone genuine Tawhid, correct belief and proper observance of the pillars of Islam in place of half-hearted or corrupted practice.
3. Enforcement of the Shari'ah: A central aim was to establish government based on Islamic law, replacing corrupt rulers who governed by custom, oppression and arbitrary taxation.
4. Reform of corrupt leadership: The reformers opposed the tyranny, injustice, heavy and unlawful taxes and immorality of the existing kings and chiefs, and sought to replace them with just, God-fearing rulers.
5. Spread of Islam: They wished to extend Islam to areas where it was weak or absent and to convert those who still practised paganism.
6. Promotion of learning and scholarship: The reformers, being learned men, aimed to revive Islamic education, encourage the study of the Qur'an and Sunnah, and raise the standard of religious knowledge.
7. Establishment of Islamic states: They sought to create well-ordered Islamic communities and states, such as the Sokoto Caliphate, in which Muslims could live fully by the teachings of Islam.
8. Defence and protection of Muslims: They aimed to defend the Muslim community from persecution and oppression and to secure freedom to practise the faith.

Conclusion: The jihads of the West African reformers therefore aimed at religious purification, the enforcement of the Shari'ah, just governance, the spread of Islam and the revival of learning, resulting in the establishment of reformed Islamic states.

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Suratul-'Alaq (Q.96) contains the first revelation to the Prophet (S.A.W). Its opening verses command reading in the name of the Lord who created, who taught man by the pen and taught him what he did not know, while the later verses condemn the man who transgresses because he considers himself self-sufficient. The lessons of the surah can be applied to daily life as follows.

1. Value of knowledge and education: The very first word, Iqra' (Read), shows that Islam gives the highest priority to learning. A Muslim should therefore seek both religious and worldly knowledge and pursue education throughout life.
2. Doing all things in the name of Allah: Reading and every other activity should be begun in the name of the Lord. In daily life we should start our work, study and undertakings with the remembrance of Allah and pure intention.
3. Gratitude for creation: The surah reminds us that Allah created man from a clinging clot. This should make us humble and thankful, acknowledging our lowly origin and dependence on our Creator.
4. Honour of the pen and writing: Allah taught by the pen. We should therefore respect learning, record and preserve useful knowledge, and encourage literacy and scholarship in society.
5. Warning against arrogance and self-sufficiency: The surah condemns the man who transgresses because he thinks he is independent of Allah. In daily life we must avoid pride, especially the pride that comes from wealth or power, and remain conscious that everything returns to Allah.
6. Perseverance in truth despite opposition: The surah rebukes the one who forbids a servant from praying. We learn to remain steadfast in worship and good deeds even when others try to prevent us.
7. Importance of prayer and nearness to Allah: It ends with the command to prostrate and draw near to Allah. We should maintain regular prayer and use prostration (sujud) as a means of closeness to our Lord.

Conclusion: Suratul-'Alaq teaches the Muslim to combine the pursuit of knowledge with humility, gratitude, steadfastness and devotion, all of which should shape everyday conduct.

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Women played a vital part in the preservation and transmission of Hadith from the earliest period of Islam. Their role is explained below.

1. Direct narration from the Prophet: The wives of the Prophet (S.A.W), especially 'A'ishah bint Abi Bakr, lived closely with him and observed his private and public conduct. 'A'ishah narrated more than two thousand Hadith and is counted among the greatest transmitters, particularly on matters of worship, family life and personal manners.
2. Other wives and Companions: Umm Salamah, Hafsah, Maymunah and other Mothers of the Believers also transmitted many Hadith, as did female Companions such as Umm 'Atiyyah and Asma' bint Abi Bakr.
3. Teaching and instructing others: Learned women taught Hadith to men and women alike. 'A'ishah in particular was consulted by senior Companions who came to her to verify and learn Hadith, and she corrected errors in reports.
4. Memorisation and accuracy: Women preserved Hadith through careful memorisation and were noted for their precision, so that their reports were accepted as reliable in the science of Hadith.
5. Chains of transmission (isnad): Many authentic Hadith carry the names of women in their chains, showing that they were trusted links in the transmission of the Sunnah across generations.
6. Preservation of household and legal knowledge: Because women witnessed matters that men could not, such as the Prophet's conduct at home, they preserved knowledge of purity, marriage, and other rulings that would otherwise have been lost.
7. Later scholarship: In later generations women continued to teach and authenticate Hadith, and biographers record that no woman transmitter was ever accused of fabricating Hadith.

Conclusion: Through faithful narration, teaching and accurate memorisation, women, led by 'A'ishah, made an indispensable contribution to the preservation of the Prophetic tradition.

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Islam spread widely in West Africa through a combination of peaceful and organised factors. Eight of these are explained below.

1. Trans-Saharan trade: Muslim merchants from North Africa crossed the Sahara to trade in gold, salt, kola and other goods. As they settled in trading towns they carried their faith with them, and many local traders embraced Islam to share in the wide commercial network of the Muslim world.
2. Activities of Muslim clerics and teachers (ulama): Learned scholars established Qur'anic schools, taught reading and writing, preached and gave religious guidance, thereby drawing many people to Islam.
3. Role of Muslim rulers and kings: When rulers such as those of Ghana, Mali and Songhai accepted Islam, their subjects tended to follow. Rulers like Mansa Musa and Askia Muhammad promoted Islam as a state religion.
4. The pilgrimage to Makkah (Hajj): Famous pilgrimages, especially that of Mansa Musa in 1324, publicised Islam, established links with the wider Muslim world and encouraged the building of mosques and schools on return.
5. Establishment of centres of learning: Cities such as Timbuktu, Jenne and Gao developed famous mosques and universities (for example Sankore) that attracted students and scholars and spread Islamic knowledge.
6. Jihad and religious reform movements: Reformers such as Usman dan Fodio waged jihad to purify Islam and spread it, extending the faith to areas where it was weak or mixed with paganism.
7. Simplicity of Islamic teachings: The clear message of the Oneness of Allah, the ease of the declaration of faith (Shahadah) and the brotherhood and equality it preached appealed to many Africans and made conversion easy.
8. Intermarriage and social relations: Muslim traders and settlers married local women and formed family ties. Their households, hospitality and good conduct won respect and attracted others to Islam.

Conclusion: Islam therefore spread in West Africa mainly by peaceful means, through trade, scholarship, royal patronage and social contact, supported later by reform movements.

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The following are forms of dissolution of marriage in Islamic law.

1. Khul' (divorce at the instance of the wife): Khul' is a form of separation in which the wife, disliking her husband or the marriage, seeks release by returning the dowry (mahr) she received, or an agreed compensation, to the husband. It is based on the case of the wife of Thabit b. Qays, whom the Prophet (S.A.W) directed to return the garden given to her as dowry, after which the separation was granted. It is therefore a redemptive divorce initiated by the wife with the husband's agreement.

2. Faskh (judicial annulment): Faskh is the dissolution of a marriage by the decision of a qadi (Islamic judge) at the request of one of the parties, usually the wife, on legitimate grounds. Such grounds include the husband's cruelty, impotence, insanity, a serious incurable disease, failure to maintain the wife, or his prolonged absence or desertion. It requires the intervention of the court and cancels the marriage contract.

3. Mubara'ah (divorce by mutual agreement): Mubara'ah is a separation by the mutual consent of both husband and wife when they no longer wish to continue the marriage. Each party releases the other from the marital bond, and any financial claims between them are settled or waived by agreement. It differs from khul' in that the desire to part is mutual rather than only from the wife.

4. Li'an (mutual imprecation): Li'an is the procedure that arises when a husband accuses his wife of adultery, or denies the paternity of a child, but has no witnesses to prove it. Each spouse takes oaths four times affirming their position, and on the fifth invokes the curse or wrath of Allah upon themselves if lying. The husband swears to the truth of his accusation; the wife swears to her innocence. The result is permanent separation of the couple, and the child, if any, is attributed to the mother.

Conclusion: Khul', faskh, mubara'ah and li'an are all recognised ways by which a marriage may be dissolved in Islam, each with its own conditions, showing that Islamic law provides orderly and just means of ending a marriage when necessary.