WAEC SSCE - Islamic Studies - 2015

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The first pillar of Islam is the Shahadah (the declaration of faith): Ash-hadu an la ilaha illa Llah, wa ash-hadu anna Muhammadan Rasulu Llah, meaning "I bear witness that there is no deity worthy of worship except Allah, and I bear witness that Muhammad is the Messenger of Allah." Its significance is as follows.

1. Gateway into Islam: Uttering the Shahadah sincerely, with belief, is what makes a person a Muslim. No one can enter the fold of Islam without it.
2. Foundation of Tawhid: It affirms the absolute Oneness of Allah and rejects Shirk, idol worship and every false deity. It is the basis on which all other beliefs and acts of worship rest.
3. Acknowledgement of Prophethood: The second part confirms Muhammad (S.A.W.) as the final Messenger, so the Muslim accepts his teachings, follows his Sunnah and obeys the guidance he brought.
4. Basis of the other pillars: Prayer, Zakah, fasting and Hajj are all built upon and derive their meaning from the Shahadah; without it they are of no benefit.
5. Unity of the Ummah: The single creed binds all Muslims, of every race and land, into one brotherhood with a common belief.
6. Key to salvation: The Prophet said that whoever's last words are La ilaha illa Llah will enter Paradise, showing its role in the believer's ultimate success.

The Shahadah is therefore the heart and cornerstone of the Islamic faith.

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Zayd b. Thabit (R.A.) was a young companion of Ansar background who served as one of the Prophet's scribes. He played a central role in the preservation of the Qur'an in three main stages.

1. Recording during the Prophet's lifetime: Zayd was among the trusted scribes who wrote down the verses of the Qur'an as they were revealed, upon parchment, bones, palm leaves and stones, under the direct instruction of the Prophet (S.A.W.). He therefore had firsthand knowledge of the arrangement of the verses.
2. Compilation under Abu Bakr (R.A.): After many memorisers (huffaz) were martyred at the Battle of Yamamah, 'Umar advised Abu Bakr to have the Qur'an gathered into one volume. Abu Bakr appointed Zayd for the task because of his intelligence, piety and experience as a scribe. Zayd carefully collected the written portions and cross-checked them with the memories of the companions, accepting nothing without at least two witnesses. The completed manuscript (suhuf) was kept with Abu Bakr, then 'Umar, then Hafsah.
3. Standardisation under 'Uthman (R.A.): When differences in recitation arose in the expanding Muslim lands, 'Uthman commissioned Zayd, with a committee, to produce standard copies of the Qur'an from Hafsah's manuscript in the dialect of the Quraysh. Copies were then sent to the major cities and other variant copies were burnt.

Through his accuracy, honesty and thoroughness, Zayd b. Thabit ensured that the Qur'an was preserved in its authentic form, exactly as revealed, for all generations.

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Hajj is the pilgrimage to Makkah, the fifth pillar of Islam, obligatory once in a lifetime on every Muslim who is able. It is performed in the month of Dhul-Hijjah in the following steps.

1. Ihram: At the appointed boundary (miqat) the pilgrim makes the intention for Hajj, puts on the two white unsewn sheets (men) or modest dress (women), and begins reciting the Talbiyah: Labbayka Allahumma labbayk...
2. Tawaf of arrival: On reaching Makkah the pilgrim circles the Ka'bah seven times, starting and ending at the Black Stone, keeping the Ka'bah on his left.
3. Sa'y: He then walks and trots seven times between the hills of Safa and Marwah, in remembrance of Hajar's search for water for her son Isma'il.
4. Going to Mina: On the 8th of Dhul-Hijjah (Yawm at-Tarwiyah) the pilgrims proceed to Mina and stay there, offering the prayers.
5. Standing at 'Arafah (Wuquf): On the 9th they move to the plain of 'Arafah and stay from midday till sunset, praying and supplicating. This standing is the most essential rite of Hajj, without which Hajj is invalid.
6. Muzdalifah: After sunset they proceed to Muzdalifah, combine the Maghrib and 'Isha prayers, spend the night and gather pebbles.
7. Stoning at Mina (Rami): On the 10th (Yawm an-Nahr) they return to Mina and stone the largest pillar (Jamratul-'Aqabah) with seven pebbles.
8. Sacrifice and shaving: They then offer the animal sacrifice and shave or shorten the hair, coming partly out of Ihram.
9. Tawaf al-Ifadah: They go to Makkah to perform the main Tawaf and Sa'y.
10. Days of Tashriq: Returning to Mina, they stay on the 11th, 12th and 13th, stoning the three pillars each day.
11. Tawaf of farewell (Tawaf al-Wada'): Before leaving Makkah the pilgrim performs a final Tawaf of the Ka'bah.

With these rites completed, the Hajj is fulfilled and the pilgrim, if sincere, returns cleansed of sin like a newborn.

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The political life of the Arabs before Islam (the period of Jahiliyyah) was disorganised and unstable. Its main features are described below.

1. Absence of a central government: Arabia had no single ruler or unified state. The peninsula was divided among numerous independent tribes, each governing its own affairs.
2. Tribal system: The tribe (qabilah) was the basic political unit. Loyalty was to one's tribe, and each tribe was led by a chief (Shaykh or Sayyid) chosen for his age, wisdom, bravery and generosity. His authority rested on influence rather than force.
3. Rule by council: Important matters were decided by a council of elders. In Makkah, the Quraysh managed affairs through an assembly (Dar an-Nadwah) and shared responsibilities such as the custody of the Ka'bah and the feeding and watering of pilgrims.
4. Constant warfare: Tribes were frequently at war over pasture, water, honour and blood revenge. Some conflicts, such as the wars of Basus and Fijar, lasted for years.
5. Law of retaliation and no fixed justice: There was no organised system of justice. Wrongs were avenged by the family or tribe, often leading to endless feuds.
6. The sacred months and Haram: Fighting was forbidden during certain sacred months and within the sanctuary of Makkah, which gave brief periods of peace for trade and pilgrimage.
7. Foreign influence at the borders: The kingdoms of Ghassan (under Byzantine influence) in the north and Hirah (under Persian influence) in the north-east were client states, while the interior remained free.

This weak and divided political condition was one of the reasons the Arabs needed the unifying message of Islam.

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The Qur'an passed through clear stages from its revelation to its final compilation into one book.

1. Revelation to the Prophet: The Qur'an was revealed to Prophet Muhammad (S.A.W.) through the angel Jibril, beginning in the cave of Hira' with the words Iqra' (Read) (Q.96:1-5). It came down gradually over about twenty-three years, in Makkah and Madinah, in response to events and the needs of the Muslims.
2. Memorisation: The Prophet himself memorised each portion and taught it to his companions, many of whom became huffaz (those who preserved the whole Qur'an by heart). Memorisation was the primary method of preservation.
3. Writing during the Prophet's lifetime: He appointed scribes, such as Zayd b. Thabit, to write down the revelations on parchment, palm leaves, flat stones, bones and leather. The Prophet directed where each verse and Surah was to be placed.
4. Compilation under Abu Bakr (R.A.): After many memorisers were killed at the Battle of Yamamah, 'Umar urged Abu Bakr to collect the Qur'an into one volume. Zayd b. Thabit gathered the scattered written pieces and verified them against the memory of the companions, accepting each verse only on strong evidence. The resulting manuscript (suhuf) was kept with Abu Bakr, then 'Umar, then Hafsah.
5. Standardisation under 'Uthman (R.A.): As Islam spread, differences in recitation appeared. 'Uthman set up a committee under Zayd to produce standard copies from Hafsah's manuscript in the Quraysh dialect. Copies were sent to the main cities and all conflicting copies were burnt.

Through memorisation, careful writing and these two compilations, the Qur'an has been preserved unchanged, fulfilling Allah's promise: "Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian" (Q.15:9).

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Suratul-Fatihah (The Opening) is a short chapter of seven verses, yet it contains the essential teachings of Islam. Its lessons are analysed below.

1. Tawhid (the Oneness of Allah): The Surah opens with praise of Allah as the Lord of the Worlds, teaching that He alone is the Creator and Sustainer deserving of worship.
2. Allah's mercy: The repetition of ar-Rahman (Most Gracious) and ar-Rahim (Most Merciful) teaches that Allah deals with His creation in mercy, giving the believer hope.
3. Accountability in the Hereafter: "Master of the Day of Judgement" reminds man that he will be requited for his deeds, so he should live responsibly.
4. Sincerity of worship: "You alone do we worship, and You alone do we ask for help" teaches pure devotion to Allah and reliance on Him alone, forbidding Shirk.
5. The need for guidance: "Guide us to the straight path" teaches humility and constant dependence on Allah for direction in life.
6. The three classes of people: The Surah distinguishes those whom Allah has favoured (the prophets and the righteous), those who earned His anger (who knew the truth but rejected it), and those who went astray (who worshipped in ignorance), urging us to follow the first group.
7. The spirit of unity: The use of "we" and "us" throughout teaches the collective brotherhood of the believers.

Because it gathers faith, worship, hope, fear and prayer for guidance in a few verses, Suratul-Fatihah is called Ummul-Qur'an (the Mother of the Qur'an) and is recited in every rak'ah of prayer.

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(a) Distinction between Hadith and Sunnah

In short, the Hadith is the report, while the Sunnah is the practice reported. Every authentic Sunnah reaches us through a Hadith.

(b) Six benefits of the Sunnah

1. It explains and clarifies the Qur'an, giving details of how to pray, fast, pay Zakah and perform Hajj.
2. It is the second source of Islamic law after the Qur'an.
3. It provides rulings on matters not directly mentioned in the Qur'an.
4. It offers the Prophet as a practical model of good character and conduct to be imitated.
5. It preserves the unity of the Ummah by providing a common standard of belief and practice.
6. It strengthens faith and encourages righteous deeds by showing how the Prophet lived Islam in daily life.