WAEC SSCE - Islamic Studies - 2019

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Tawḥīd is the Islamic principle of believing in the oneness of God. Shirk, on the other hand, refers to the act of associating partners with God, either by worshipping idols or by believing in other deities besides Allah.

Shirk negates the principle of Tawḥīd because it goes against the concept of the oneness of God. If one believes in multiple deities or associates partners with Allah, then they are essentially denying the concept of the oneness of God. Tawḥīd is the foundation of Islam, and any belief or act that goes against it is considered a major sin in the Islamic faith.

Therefore, in order to fully embrace the principle of Tawḥīd, Muslims must avoid committing Shirk and believe solely in the oneness of God.

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The verses are from Surah Al-Duha in the Quran, and they can be translated into English as follows:

"Did He not find you an orphan and give you refuge?

And He found you lost and guided [you],

And He found you poor and made [you] self-sufficient.

So as for the orphan, do not oppress [him]."

These verses are a reminder to the Prophet Muhammad (peace be upon him) that Allah (God) has taken care of him and provided for him throughout his life. They also serve as a reminder to all believers that Allah is always there to guide, protect and support them, just as He did for the Prophet Muhammad (peace be upon him).

The verses specifically mention that Allah found the Prophet Muhammad (peace be upon him) as an orphan and took care of him, guided him when he was lost, and made him self-sufficient when he was poor. The last verse reminds believers to be kind and just towards orphans, as they are often vulnerable and in need of support.

Overall, these verses emphasize Allah's mercy, guidance, and protection towards believers, and also serve as a call to treat others with kindness and compassion, especially those who may be in need.

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Tafsir is the interpretation of the Quran. It has been an essential part of Islamic scholarship since the time of the Prophet Muhammad. In the early days of Islam, the Prophet himself provided explanations of the verses of the Quran to his companions. After his death, his companions continued this practice and transmitted the Prophet's explanations to the next generation.

The era of the Tāb‘iūn (the followers of the companions) saw the development of Tafsir as a separate discipline. During this period, the companions' students, who had memorized the Quran and learned from the companions, started to provide their own interpretations of the Quranic verses. They relied on the knowledge they had gained from the companions and their own reasoning to derive the meaning of the Quranic verses.

The Tāb‘iūn also used different methods to interpret the Quran, such as linguistic analysis, historical context, and the use of the Hadith (sayings and actions of the Prophet Muhammad). They would compare verses with each other and use the Prophet's explanations to clarify any ambiguity.

In summary, Tafsir developed from the time of the Prophet Muhammad, who provided explanations of the Quran, to the era of the Tāb‘iūn, who developed it into a separate discipline. The Tāb‘iūn used various methods to interpret the Quran, including linguistic analysis, historical context, and the use of the Hadith. They relied on the knowledge they had gained from the companions and their own reasoning to derive the meaning of the Quranic verses.

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Prophet Muhammad (S.A.W.) had a complex relationship with the Jews in Madinah. When the Prophet migrated to Madinah from Mecca, he made a treaty with the Jewish tribes who were living there. The treaty established peaceful coexistence between the Muslims and Jews, and they agreed to support each other in times of need.

However, the relationship between the Prophet and the Jews became strained over time. Some of the Jewish tribes in Madinah violated the treaty and plotted against the Muslims. This led to a series of battles between the Muslims and the Jewish tribes.

Despite these tensions, the Prophet Muhammad (S.A.W.) maintained a respectful and fair attitude towards the Jews. He recognized the importance of religious diversity and allowed the Jews to practice their religion freely in Madinah. He also sought to resolve conflicts through peaceful means, and when he conquered the Jewish stronghold of Khaybar, he allowed the Jewish population to remain and practice their faith.

Overall, the relationship between the Prophet Muhammad (S.A.W.) and the Jews in Madinah was marked by a mix of cooperation, conflict, and respect. While there were tensions and battles, the Prophet maintained a fair and tolerant attitude towards the Jewish community and sought to resolve conflicts peacefully.

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There were several factors that promoted the study of Hadith after the death of the Prophet Muhammad (peace be upon him). Some of these factors include:

1. The desire to preserve the teachings of the Prophet: The companions of the Prophet were eager to preserve his teachings and sayings, and they saw the collection and documentation of Hadith as an important way to do this.
2. The need for guidance: As the Muslim community grew and expanded, there was a need for clear guidance on how to live according to the teachings of Islam. The study of Hadith provided this guidance, as it contains the Prophet's sayings and actions that serve as a model for Muslims to follow.
3. The threat of false Hadith: There was also a concern about false Hadith being spread and attributed to the Prophet. The study of Hadith helped to identify and reject false Hadiths, and to ensure that only authentic Hadiths were passed down from generation to generation.
4. The importance of Hadith in Islamic law: Hadith played a significant role in the development of Islamic law, and the study of Hadith was essential for understanding the legal rulings and principles in Islam.

These factors helped to promote the study of Hadith after the death of the Prophet, and they continue to be important today for preserving and understanding the teachings of Islam.

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a) Nikāh is an Arabic term used to refer to the Islamic marriage contract. It is a solemn agreement between a man and a woman to enter into a lawful and loving relationship, recognized by Islamic law and society.

b) According to Qur’ān 4:22-24, there are ten categories of people who are prohibited from marrying each other:

1. Blood relatives - this includes parents, siblings, grandparents, grandchildren, aunts, uncles, nieces, and nephews.
2. Foster relationships - individuals who have been nursed by the same woman are considered siblings and are not allowed to marry.
3. In-laws - a person cannot marry their stepmother, stepdaughter, mother-in-law, daughter-in-law, or sister-in-law.
4. People already married - it is not permissible for a person to marry someone who is already married.
5. Non-Muslims - a Muslim man cannot marry a non-Muslim woman, but a Muslim woman can only marry a Muslim man.
6. Slaves - it is not permissible to marry a slave without their owner's permission.
7. Women who are already in a marriage contract - a man cannot marry a woman who is already in a marriage contract, even if she is separated from her husband.
8. Adulterous persons - individuals who are guilty of adultery or fornication are not allowed to marry until they have repented and reformed.
9. People with physical or mental disabilities - individuals who have physical or mental disabilities that prevent them from fulfilling the duties of marriage are not allowed to marry.
10. Prohibited relationships - individuals who are prohibited from marrying due to cultural or social norms, such as someone who is considered a "family enemy" or a "taboo" person in their community.

These rules are put in place to ensure that marriages are entered into with care and consideration, and that they are based on love, respect, and mutual consent. It is believed that following these guidelines will lead to a harmonious and fulfilling marriage that is blessed by Allah.