WAEC SSCE - Islamic Studies - 2017

Bayanin Amsa

The Qur’an is the word of Allah revealed to Prophet Muhammad (S.A.W.) as a complete guide for mankind in all spheres of life. Allah describes it as "a guidance for those conscious of Allah" (Q2:2) and "a clarification for all things" (Q16:89). Its guidance covers:

1. Belief (‘Aqidah): it teaches the Oneness of Allah (Tawhid), the angels, the revealed books, the prophets, the Last Day, and divine decree, forming the foundation of faith.
2. Worship (‘Ibadah): it prescribes the pillars of Islam such as Salat, Zakat, Sawm (fasting) and Hajj, and how to worship Allah sincerely.
3. Morality and conduct (Akhlaq): it enjoins truthfulness, justice, kindness, patience and modesty, and forbids lying, oppression, pride and indecency.
4. Social relations: it regulates marriage, divorce, inheritance, the rights of parents, children, neighbours and orphans, and the treatment of the poor.
5. Law and government: it lays down laws of justice, contracts, punishment of crimes (hudud), consultation (shura) and the duties of rulers and the ruled.
6. Economic life: it commands lawful earning, honesty in trade, payment of Zakat and charity, and forbids usury (riba), cheating and hoarding.
7. Knowledge and reflection: it urges the seeking of knowledge and reflection on the creation, guiding intellectual and spiritual growth.
8. History and lessons: it relates the stories of earlier prophets and nations as lessons and warnings.

Thus the Qur’an is a comprehensive guide, addressing the spiritual, moral, social, legal and economic needs of the individual and society, and leading to success in this world and the Hereafter.

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The year 622 C.E. marks the Hijrah, the migration of the Prophet Muhammad (S.A.W.) and his companions from Makkah to Madina (then Yathrib). Its significance in the history of Islam includes:

1. Beginning of the Islamic calendar. During the caliphate of ‘Umar, the Hijrah was adopted as the starting point (year 1 A.H.) of the Muslim lunar calendar.
2. Escape from persecution. It delivered the Muslims from the severe oppression and persecution of the Quraysh in Makkah to a place of safety and freedom of worship.
3. Establishment of the first Islamic state. In Madina the Prophet founded a community governed by Islamic law, with himself as leader, judge and commander.
4. Building of the Prophet's Mosque. The Masjid an-Nabawi was built, becoming the centre of worship, learning and administration.
5. Brotherhood of the Muhajirun and Ansar. The Prophet joined the emigrants and the helpers in brotherhood, uniting the Muslim community.
6. The Constitution of Madina. A written agreement organised relations between Muslims, Jews and other groups, ensuring order and mutual defence.
7. Spread and strengthening of Islam. From Madina the message of Islam spread rapidly, and the religion gained political and military strength.
8. A turning point in the Prophet's mission. It marked the transition from a persecuted preaching phase to an established, victorious community.

For these reasons 622 C.E. is regarded as a decisive landmark in Islamic history.

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Suratun-Nasr (Chapter 110, The Help)

It announces the coming of Allah's help and the victory (the conquest of Makkah), the entry of people into Islam in crowds, and commands the Prophet to glorify and seek forgiveness of Allah. Its lessons are:

1. Victory and success come only from Allah, so all triumph should be attributed to Him.
2. Believers should respond to blessings with gratitude, praise (tasbih) and seeking forgiveness (istighfar), not pride.
3. It foretold the completion of the Prophet's mission and hinted at his approaching death.
4. It shows the rapid spread of Islam once Makkah was conquered.
5. Humility before Allah is required even at the height of success.

Suratul-Kafirun (Chapter 109, The Disbelievers)

It is the Prophet's clear reply to the pagans who invited him to compromise in worship. Its lessons are:

1. There can be no compromise in matters of faith and worship between Islam and disbelief.
2. It affirms pure monotheism (Tawhid): the Muslim worships Allah alone.
3. It draws a clear line between true worship and idolatry: "For you your religion and for me my religion."
4. It teaches firmness and steadfastness in one's belief.
5. It establishes the principle of religious freedom and non-coercion, while rejecting the mixing of truth with falsehood.
6. It disowns and rejects idol-worship completely.

Together the two chapters teach loyalty to Allah, gratitude for His help, and uncompromising devotion to pure monotheism.

Bayanin Amsa

(a) The three types of Hajj

1. Ifrad (single Hajj). The pilgrim enters Ihram for Hajj only, without ‘Umrah joined to it. No animal sacrifice (hady) is required of him.
2. Qiran (combined). The pilgrim enters Ihram for both ‘Umrah and Hajj together, performing them without releasing from Ihram in between; a sacrifice is required.
3. Tamattu‘ (interrupted / enjoyment). The pilgrim performs ‘Umrah in the months of Hajj, releases from Ihram, then enters Ihram again for Hajj on the 8th of Dhul-Hijjah; a sacrifice is required.

(b) Conditions required before the performance of Hajj

1. Islam: the pilgrim must be a Muslim.
2. Sanity (‘aql): he must be of sound mind.
3. Maturity (bulugh): he should have reached the age of puberty; the Hajj of a child does not discharge the obligatory Hajj.
4. Freedom: he must be a free person, not a slave.
5. Financial ability (istita‘ah): he must have lawful means for transport, feeding and lodging, beyond the needs of his dependants, and be free of pressing debt.
6. Physical fitness: he must be healthy enough to undertake the journey and rites.
7. Safety of the route: the road must be secure for life and property.
8. Provision and means of conveyance (zad wa rahilah).
9. A mahram or safe company for a woman.
10. The prescribed months of Hajj (Shawwal, Dhul-Qa‘dah and the first ten days of Dhul-Hijjah).

Allah says: "And Hajj to the House is a duty owed to Allah by mankind, for whoever is able to find a way to it" (Q3:97).

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Zakat is the obligatory alms and the third pillar of Islam, while Sadaqah is voluntary charity. Both bring great benefits to the Muslim community:

1. Relief of poverty: they provide for the poor and needy, reducing want and hardship in society.
2. Circulation and fair distribution of wealth: they move wealth from the rich to the poor, preventing it from being hoarded among a few (Q59:7).
3. Reduction of crime: by meeting the needs of the poor, they lessen theft, begging and other crimes born of poverty.
4. Strengthening of brotherhood and love: they foster affection, unity and solidarity between the rich and the poor.
5. Care for the vulnerable: the recognised recipients (Q9:60) include the poor, the needy, debtors, wayfarers and those whose hearts are to be reconciled, so many groups are helped.
6. Purification of wealth and soul: they purify the giver's wealth and cleanse the heart of greed, selfishness and miserliness (Q9:103).
7. Economic development: the funds can be used to empower the poor, support the disabled and free those in bondage or debt, improving the community's welfare.
8. Social security: they act as a system of welfare that supports the weak, orphans and the destitute.
9. Attracting Allah's blessings: generosity brings increase, blessing and protection from calamity for the whole community.

Thus Zakat and Sadaqah build a caring, just and united society and reduce the gap between the rich and the poor.

Bayanin Amsa

In pre-Islamic Arabia (the Jahiliyyah), each tribe was led by a Shaykh, chosen for his standing among his people. The Shaykh had both personal qualities and public functions.

Four qualities of the Pre-Islamic Shaykh

1. Bravery and courage: he had to be a valiant warrior able to lead and protect the tribe in battle.
2. Generosity (karam): he was hospitable and open-handed, feeding guests and helping the needy of his tribe.
3. Wisdom and good judgement: he was sensible, experienced and able to advise and settle disputes.
4. Noble descent and good character: he came of respected lineage and possessed honour, eloquence and forbearance (hilm).

Four functions of the Pre-Islamic Shaykh

1. Leadership of the tribe: he was the head and spokesman of his people in peace and war.
2. Settlement of disputes: he acted as judge and arbitrator among the members of the tribe.
3. Protection and defence: he defended the tribe's honour, lives and property and led them in raids and wars.
4. Representation and diplomacy: he represented the tribe in dealings, treaties and alliances with other tribes, and hosted guests and delegations.

The Shaykh's authority rested on the willing loyalty of his people rather than on absolute power.

Bayanin Amsa

Hadith No. 7 of an-Nawawi (Arabic)

عَنْ أَبِي رُقَيَّةَ تَمِيمٍ الدَّارِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: الدِّينُ النَّصِيحَةُ. قُلْنَا: لِمَنْ؟ قَالَ: لِلَّهِ وَلِكِتَابِهِ وَلِرَسُولِهِ وَلِأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ.

Translation

On the authority of Abu Ruqayyah Tamim ad-Dari (R.A.), the Prophet (S.A.W.) said: "Religion is sincere advice (an-nasihah)." We asked, "To whom?" He said, "To Allah, to His Book, to His Messenger, to the leaders of the Muslims, and to their common folk." (Reported by Muslim)

Commentary

1. The Hadith shows that sincerity (nasihah) is the essence and pillar of the whole religion.
2. Sincerity to Allah means to believe in Him, worship Him alone, obey Him and love what He loves.
3. Sincerity to His Book means to believe the Qur’an is His word, to recite it, act upon it and defend it.
4. Sincerity to His Messenger means to believe in him, follow his Sunnah, love him and honour his teachings.
5. Sincerity to the leaders means to support them in truth, obey them in what is right, and advise them gently.
6. Sincerity to the common people means to guide them to good, wish them well, and help them in their religious and worldly affairs.
7. It teaches that Islam is a religion of goodwill, honesty and mutual concern among the whole community.

Bayanin Amsa

Islam places great emphasis on the mutual rights and duties between parents and children, linking kindness to parents with the worship of Allah.

Duties of children towards parents

1. Obedience and respect: children must obey their parents in all that is lawful. Allah says: "Worship Allah and do not associate anything with Him, and be good to parents" (Q4:36).
2. Kindness and gentleness: they must not say to them a word of contempt (uff) nor rebuke them, but address them honourably (Q17:23).
3. Care and maintenance: children should support and care for their parents, especially in old age.
4. Prayer for them: to pray for their mercy: "My Lord, have mercy upon them as they brought me up when I was small" (Q17:24).
5. Honouring them after death: by fulfilling their promises, giving charity on their behalf, and keeping ties with their friends and relations.

Duties of parents towards children

1. Good upbringing and moral training: to raise them upon faith, good character and discipline.
2. Islamic education: to teach them the Qur’an, worship and the duties of Islam.
3. Maintenance and provision: to feed, clothe, shelter and protect them from lawful means.
4. Justice and equality: to treat all children fairly, without favouritism.
5. A good name and lawful sustenance: to give them a good name and feed them from lawful earnings.
6. Love, mercy and protection: to show them affection and safeguard their welfare.

The Prophet (S.A.W.) said that Paradise lies at the feet of the mother, and that pleasing one's parents is a means of pleasing Allah. This mutual bond builds a strong, harmonious family and society.

Bayanin Amsa

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