WAEC SSCE - Islamic Studies - 2016

Bayanin Amsa

Birth and lineage: Muhammad (S.A.W) was born in Makkah in the Year of the Elephant (about 570 CE) into the noble clan of Banu Hashim of the tribe of Quraysh. His father, Abdullah, died before his birth, and his mother was Aminah bint Wahb. He was named Muhammad, meaning the praised one.

Early childhood: Following Arab custom he was given to Halimah as-Sa'diyyah of the Banu Sa'd to be nursed and reared in the desert. His mother Aminah died when he was six years old at Abwa. His grandfather Abdul-Muttalib then took charge of him but died two years later, after which his uncle Abu Talib became his guardian.

Youth and character: He grew up tending sheep and later took part in trade. Even before prophethood he was known for truthfulness and trustworthiness, earning the titles al-Amin (the trustworthy) and as-Sadiq (the truthful). At about the age of twelve he accompanied Abu Talib on a trade journey to Syria, where the monk Bahira is said to have noticed signs of prophethood in him. He also witnessed the sacrilegious wars (Harb al-Fijar) and joined the pact of chivalry, Hilf al-Fudul, which pledged to defend the oppressed.

Marriage to Khadijah: At about twenty-five he was employed to trade with the capital of Khadijah bint Khuwaylid, a wealthy widow. Impressed by his honesty and success, she proposed marriage and he married her. She bore him children and remained his sole wife during her lifetime.

Rebuilding of the Ka'bah: When the Quraysh rebuilt the Ka'bah, a dispute arose over who should replace the Black Stone. Muhammad (S.A.W) was chosen as arbitrator; he placed the stone on his cloak and had the chiefs lift it together, then set it in place himself, averting bloodshed.

The call to reflection and prophethood: As he grew disturbed by the idolatry and corruption of his people, he withdrew to the Cave of Hira on Mount Nur for meditation. There, in about 610 CE, the angel Jibril appeared to him with the first revelation, the opening verses of Suratul-'Alaq beginning Iqra' bismi Rabbika (Read in the name of your Lord). This marked the beginning of his prophethood at about the age of forty.

Conclusion: From his birth to prophethood, the life of Muhammad (S.A.W) reveals a man of sterling character, honesty and reflection, prepared by Allah for the great task of guiding humankind.

Bayanin Amsa

Arrangement of the Qur'an: The Qur'an is arranged into 114 chapters (suwar, singular surah) containing over 6,000 verses (ayat). Each surah bears a name, and except for Suratul-Tawbah every surah opens with the Basmalah. The chapters are not arranged in the order of their revelation but in an order fixed by the Prophet (S.A.W) under the guidance of angel Jibril. In general the longer suwar come first (after the short opening Fatihah) and the shorter ones towards the end, so the arrangement is roughly by length rather than chronology.

For the purpose of recitation the Qur'an is also divided into 30 equal parts (ajza', singular juz') and into 60 hizb, which aid memorisation and completion of the whole text within a month.

Makkan suwar (al-Makkiyyah): These are the chapters revealed before the Hijrah, during the thirteen years the Prophet spent in Makkah. Their features are:

• They are generally short with brief, forceful verses.
• They emphasise Tawhid (the Oneness of Allah), the resurrection, reward and punishment, and the Day of Judgement.
• They frequently begin with the address Ya ayyuhan-nas (O mankind).
• They contain many stories of the earlier prophets and past nations as warnings.
• They call to sound belief and good morals rather than detailed law.

Madinan suwar (al-Madaniyyah): These are the chapters revealed after the Hijrah in Madinah. Their features are:

• They are generally long with lengthy verses.
• They deal with legislation: prayer, zakat, fasting, hajj, marriage, inheritance, transactions, jihad and social order.
• They frequently begin with the address Ya ayyuhal-ladhina amanu (O you who believe).
• They address the People of the Book (Jews and Christians) and the hypocrites.
• They regulate the affairs of the newly established Muslim community and state.

Conclusion: The arrangement of the Qur'an is divinely guided, while the Makkan and Madinan classification reflects the two great phases of the mission, faith-building in Makkah and community-building in Madinah.

Bayanin Amsa

Meaning of I'tikaf: I'tikaf is the act of secluding oneself in a mosque for a fixed period with the intention of drawing nearer to Allah through worship. It is a confirmed Sunnah of the Prophet (S.A.W), who observed it during the last ten days of Ramadan every year, and in the year of his death he observed twenty days.

How I'tikaf is observed:

1. The person forms a sincere intention (niyyah) to devote himself to Allah alone.
2. He must be a Muslim, of sound mind, and free from major ritual impurity (janabah, menstruation and post-natal bleeding).
3. It is performed in a mosque where the five daily prayers are held in congregation; for men the Jumu'ah mosque is preferred.
4. The observer remains within the mosque and does not leave except for pressing natural needs such as answering the call of nature, performing obligatory ablution or bath, or eating and drinking where no one can bring it to him.
5. He occupies himself with acts of worship: recitation of the Qur'an, dhikr (remembrance of Allah), nawafil prayers, istighfar (seeking forgiveness), du'a and reflection.
6. He avoids idle talk, quarrelling and worldly engagements, keeping his attention on devotion.
7. Fasting accompanies the recommended I'tikaf of Ramadan.

Acts that vitiate (nullify) I'tikaf:

1. Leaving the mosque without a valid or pressing reason, even for a short while.
2. Sexual intercourse, and according to many jurists direct sexual contact or foreplay with one's spouse.
3. Loss of sanity or fainting for a prolonged period, and intoxication.
4. Apostasy (leaving the fold of Islam), which cancels every act of worship.
5. Menstruation or post-natal bleeding in the case of a woman.
6. Deliberately abandoning the intention or forming the resolve to end the seclusion.
7. Major ritual impurity (janabah) if the person does not purify himself.

Conclusion: I'tikaf trains the Muslim in discipline, single-minded devotion and detachment from worldly distractions, and its reward is preserved only when the observer guards against the acts that nullify it.

Bayanin Amsa

The verses: Verses 5 and 6 of Suratul-Fatihah read:

Verse 5: Iyyaka na'budu wa iyyaka nasta'in (You alone do we worship, and You alone do we ask for help).

Verse 6: Ihdinas-siratal-mustaqim (Guide us to the straight path).

Commentary on verse 5:

• The verse establishes pure Tawhid al-'Ibadah, that worship must be directed to Allah alone. Placing the object Iyyaka (You alone) before the verb stresses exclusiveness, ruling out shirk (associating partners with Allah).
• Worship (ibadah) here covers all acts of devotion, obedience and submission, both ritual and moral.
• The second clause, wa iyyaka nasta'in, teaches that help and reliance (tawakkul) are sought from Allah alone, for He is the only true source of aid.
• The use of the plural na'budu (we worship) points to congregational worship and Muslim brotherhood; the servant declares his devotion on behalf of the whole community.
• The verse balances worship and seeking help, showing that a Muslim serves Allah and at the same time depends on His enabling grace.

Commentary on verse 6:

• Having affirmed worship, the servant now makes his most important request: guidance to the straight path (as-siratal-mustaqim).
• The straight path is the way of Islam, the correct belief and conduct that leads to Allah's pleasure and to Paradise.
• It is a plea for firmness upon guidance already received and for increase in it, since a believer needs guidance at every moment.
• The prayer teaches humility, for the servant admits his need of divine direction and cannot find the truth by himself.

Lessons: The two verses summarise the relationship between the servant and his Lord, sincere worship and total reliance on the one side, and constant need of Allah's guidance on the other. This is why they are recited in every unit of prayer.