WAEC SSCE - Islamic Studies - 2008 (Essay)

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Contributions of 'Ali b. Abi Talib to Islam

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

1. Early acceptance of Islam: He was the first youth (child) to embrace Islam, boldly standing with the Prophet when the message was still weak.
2. Sacrifice on the night of Hijrah: He risked his life by sleeping in the Prophet's bed to deceive the Quraysh assassins, enabling the Prophet's safe migration to Madinah.
3. Bravery in battles: He fought valiantly at Badr, Uhud, Khandaq and Khaybar, where he was given the banner and Allah granted victory through him; he earned the title Asadullah (the Lion of Allah).
4. Scribe of revelation: He was among those who recorded the Qur'an and preserved it in writing.
5. Deep knowledge and judgement: He was renowned for his learning in Qur'an, Hadith and jurisprudence; the Prophet said, "I am the city of knowledge and 'Ali is its gate." He served as a judge and adviser to earlier caliphs.
6. Marriage to Fatimah: He married the Prophet's daughter Fatimah and fathered Hasan and Husayn, continuing the Prophet's lineage.
7. Leadership as Caliph: As the fourth Caliph he upheld justice, simplicity and firmness, striving to maintain the unity of the Muslim community during a turbulent period.

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(a) Definition of Hajj

Hajj is the pilgrimage to the sacred House of Allah (the Ka'bah) in Makkah, performed in the month of Dhul-Hijjah by every Muslim who is physically and financially able. It is the fifth pillar of Islam and involves a set of prescribed rites such as wearing Ihram, standing at 'Arafah, Tawaf of the Ka'bah, Sa'y between Safa and Marwah, and the stoning of the pillars. It is obligatory once in a lifetime upon those who can afford the journey (Q.3:97).

(b) Five lessons of Hajj

1. Equality and brotherhood: Pilgrims of all races and classes wear the same simple Ihram, standing equal before Allah with no distinction of wealth or status.
2. Submission and obedience: The rites teach total surrender to the commands of Allah in imitation of Prophet Ibrahim and his family.
3. Patience and perseverance: The hardships of travel, crowds and the rites train the pilgrim in endurance and self-discipline.
4. Remembrance of the Hereafter: The white garments resemble the burial shroud, and the vast gathering at 'Arafah reminds the pilgrim of the Day of Resurrection.
5. Unity of the Ummah: Muslims from every part of the world meet, exchange ideas and strengthen the bonds of the global Muslim community.

Additional lessons include forgiveness of sins, gratitude to Allah, and revival of the memory of the sacrifices of Ibrahim, Hajar and Isma'il.

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The role of 'Amr b. al-'As and Abu Musa al-Ash'ari at the Arbitration of Adhruh

The arbitration followed the inconclusive Battle of Siffin between the forces of Caliph 'Ali b. Abi Talib and Mu'awiyah b. Abi Sufyan. When Mu'awiyah's soldiers raised copies of the Qur'an on their spears calling for judgement by the Book of Allah, both sides agreed to appoint arbitrators to settle the dispute over the caliphate.

1. Abu Musa al-Ash'ari was appointed to represent 'Ali's camp. He was a pious and honest companion, but trusting and not politically shrewd.
2. 'Amr b. al-'As was appointed by Mu'awiyah. He was a highly skilled and cunning diplomat.
3. The agreement reached: The two arbitrators agreed to depose both 'Ali and Mu'awiyah so that the Muslims could freely choose a new leader, thereby ending the strife.
4. The announcement: By a trick, 'Amr persuaded Abu Musa to announce first. Abu Musa publicly declared both leaders deposed as agreed.
5. 'Amr's betrayal: 'Amr then rose and confirmed the deposition of 'Ali but affirmed Mu'awiyah in office, exploiting Abu Musa's honesty to strengthen his master's claim.

Consequences: The arbitration failed to reconcile the parties. It weakened 'Ali's position, boosted Mu'awiyah, and led a group of 'Ali's followers to break away in protest at accepting human arbitration, forming the Khawarij sect. The episode deepened division in the Muslim community.

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Suratun-Nasr (Qur'an 110)

Arabic text:

1. إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ
2. وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا
3. فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا

Transliteration:

1. Idha ja'a nasrullahi wal-fath.
2. Wa ra'aytan-nasa yadkhuluna fi dinillahi afwaja.
3. Fasabbih bihamdi Rabbika wastaghfirh, innahu kana tawwaba.

English translation:

1. When the help of Allah and the victory come,
2. And you see people entering the religion of Allah in crowds,
3. Then glorify the praises of your Lord and seek His forgiveness. Truly, He is ever ready to accept repentance.

Lessons of the Surah:

1. Victory and success come only from Allah, so all achievement should be credited to Him, not to human effort alone.
2. The conquest of Makkah and the mass entry of people into Islam fulfilled the Prophet's mission.
3. At the moment of triumph a believer should respond with humility, glorification (tasbih) and gratitude, not pride or arrogance.
4. Seeking Allah's forgiveness (istighfar) is encouraged even in success, teaching constant self-examination.
5. The surah is understood to hint at the approaching end of the Prophet's earthly mission and his passing.
6. Allah is At-Tawwab, ever willing to accept the repentance of His servants.

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Ghuslu Dukhulu l-Islam (the bath on entering Islam)

Definition: Ghuslu Dukhuli l-Islam is the ritual complete bath (Ghusl) taken by a person who newly embraces Islam. When a non-Muslim accepts the faith, he is required (according to many scholars) to purify himself with a full bath as a symbol of his cleansing from his former state of disbelief and his fresh entry into the purity of Islam. The Prophet (S.A.W.) instructed some new converts, such as Thumamah b. Uthal and Qays b. 'Asim, to perform this bath.

How it is performed: It is carried out in the same manner as any complete ritual bath:

1. Intention (Niyyah): He forms the intention in his heart to purify himself for entering Islam.
2. Say Bismillah and wash both hands up to the wrists.
3. Wash the private parts and remove any impurity from the body.
4. Perform a complete ablution (Wudu') as for prayer.
5. Pour water over the head three times, ensuring it reaches the roots of the hair.
6. Wash the whole body, beginning with the right side then the left, making sure water reaches every part of the skin so that no spot remains dry.

Some scholars regard this bath as recommended (mustahabb) and others as obligatory (wajib); either way it marks a clean, dignified beginning of the new Muslim's life.

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Contributions of Imam Muslim to the science of Hadith

Abul-Husayn Muslim b. al-Hajjaj al-Qushayri an-Naysaburi (died 261 A.H.) was one of the greatest scholars of Hadith. His contributions include:

1. Compilation of Sahih Muslim: He authored the collection Al-Jami' as-Sahih, regarded as the second most authentic book after that of Al-Bukhari and among the six canonical collections (Al-Kutub as-Sittah).
2. Rigorous authentication: He gathered a very large number of reports and selected only sound (Sahih) Hadith after strict scrutiny of the chains of narration, insisting on continuity of the isnad and the reliability of narrators.
3. Excellent arrangement: He organised his Hadith neatly by subject and gathered all the chains and versions of a single Hadith in one place, which made the work easier for students to study and compare narrations.
4. Precision in wording: He was careful to distinguish the exact words of each narrator and to note subtle differences in wording, setting a high standard of accuracy.
5. Methodological introduction: He prefaced his Sahih with a valuable introduction (muqaddimah) explaining his conditions of acceptance and criticising weak and fabricated reports, thereby advancing the science of Hadith criticism.
6. Training of scholars: Through his teaching and writings he trained students and preserved the Sunnah, influencing later generations of Muhaddithun.

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The modes of revelation as stated in the Qur'an

The Qur'an (Q.42:51) states that Allah communicates with His chosen ones only in three ways: "It is not for any human being that Allah should speak to him except by revelation (inspiration), or from behind a veil, or by sending a messenger (angel) to reveal by His permission what He wills." These modes are explained as follows:

1. By direct inspiration (Wahy) into the heart: Allah casts the meaning directly into the heart of the Prophet without an intermediary or audible speech, so that the Prophet understands it with certainty. True dreams of the prophets belong to this category.
2. From behind a veil: Allah speaks to the Prophet without the Prophet seeing Him, as He spoke to Prophet Musa at Mount Tur. The words are heard but the Speaker is not seen.
3. Through an angel (Jibril): Allah sends the Angel Jibril to convey the revelation. This was the most common mode by which the Qur'an came to Muhammad (S.A.W.). It came in two forms described by the Prophet: sometimes like the ringing of a bell, which was heavy and severe, and sometimes the angel appeared in the form of a man and spoke plainly.

These modes show that revelation is a controlled divine act, protecting the message from human error or interference.