WAEC SSCE - Islamic Studies - 2011 (Essay)

Eight other names by which the Qur'an is known

The Qur'an describes itself by many titles, each pointing to one of its qualities or functions:

1. Al-Furqan (The Criterion): because it distinguishes truth from falsehood, right from wrong.
2. Al-Kitab (The Book): because it is the written, complete scripture.
3. Adh-Dhikr (The Reminder): because it reminds mankind of Allah and their duties.
4. At-Tanzil (The Revelation Sent Down): because it was sent down from Allah to the Prophet.
5. An-Nur (The Light): because it guides people out of darkness into light.
6. Al-Huda (The Guidance): because it directs mankind to the straight path.
7. Ash-Shifa' (The Healing): because it cures spiritual and moral diseases of the heart.
8. Al-Mau'izah (The Admonition): because it exhorts and warns believers to do good.

Other names also mentioned include Al-Hikmah (The Wisdom), Al-Haqq (The Truth) and Al-Mubin (The Clear). Each title reflects the sublime nature and purpose of the Qur'an.

How Salatul-Jumu'ah is performed

Salatul-Jumu'ah is the congregational Friday prayer that replaces the four rak'ahs of the Zuhr prayer. It is obligatory on adult, sane, resident male Muslims. It is performed as follows:

1. Preparation: The worshipper performs Ghusl (a complete bath), wears clean and decent clothing, applies perfume, and proceeds early to the mosque.
2. Assembly: Muslims gather in the mosque in congregation (jama'ah). It cannot be validly offered alone; a minimum congregation is required.
3. The Adhan: The call to prayer is made when the Imam ascends the pulpit (minbar).
4. The two sermons (Khutbah): The Imam delivers two sermons while standing, sitting briefly between them. He praises Allah, sends blessings on the Prophet, recites Qur'an, and admonishes the congregation on piety and good conduct. Listening quietly to the sermon is obligatory.
5. The Iqamah: After the sermons, the Iqamah is called to commence the prayer.
6. The prayer: The Imam leads the congregation in two rak'ahs observed aloud, with the worshippers following his movements in rows behind him.
7. After the prayer: Worshippers may offer voluntary (sunnah) prayers, make supplication and disperse.

Whoever misses the congregation prays Zuhr as four rak'ahs instead.

When the early Muslims migrated to Abyssinia to escape Quraysh persecution, the Quraysh sent envoys to the Negus (an-Najashi) to demand their return. The Negus summoned the Muslims, and Ja‘far ibn Abi Talib (R.A.) spoke on their behalf. The content of his speech was:

1. Their condition before Islam: he described how they had been a people of ignorance (Jahiliyyah), worshipping idols, eating carrion, committing immoralities, severing family ties, ill-treating neighbours, and the strong devouring the weak.
2. The coming of the Prophet: he explained that Allah raised among them a Messenger whose noble descent, truthfulness, trustworthiness and chastity they knew.
3. The message of Tawhid: the Prophet called them to worship Allah alone, to abandon the idols and stones their forefathers worshipped.
4. The moral teachings of Islam: he commanded truthfulness, fulfilling trusts, keeping ties of kinship, good neighbourliness, and refraining from bloodshed and forbidden things.
5. The pillars of worship: he told them Islam ordered prayer (Salat), charity (Zakat) and fasting (Sawm).
6. Their acceptance and persecution: he said they believed in the Prophet and followed him, whereupon their people oppressed and persecuted them to turn them back to idolatry, so they fled to Abyssinia seeking the Negus's protection and justice.
7. Recitation of the Qur’an: when asked, Ja‘far recited the opening of Suratu Maryam, describing Jesus and his mother Mary, which moved the Negus and his bishops to tears.

The Negus was convinced of the truth of their religion and refused to hand them over, granting them protection. The speech is a model summary of the message and morals of Islam.

Suratul-'Alaq (Qur'an 96), verses 1 to 5

This was the very first revelation given to Prophet Muhammad (S.A.W.) through Angel Jibril in the Cave of Hira.

The Arabic text:

1. اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ
2. خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ
3. اقْرَأْ وَرَبُّكَ الْأَكْرَمُ
4. الَّذِي عَلَّمَ بِالْقَلَمِ
5. عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ

Transliteration:

1. Iqra' bismi Rabbikal-ladhi khalaq.
2. Khalaqal-insana min 'alaq.
3. Iqra' wa Rabbukal-akram.
4. Al-ladhi 'allama bil-qalam.
5. 'Allamal-insana ma lam ya'lam.

English translation:

1. Read in the name of your Lord who created.
2. Created man from a clinging clot.
3. Read, and your Lord is the Most Generous.
4. Who taught by the pen.
5. Taught man that which he knew not.

Brief note: The surah opens with a command to read and seek knowledge, establishes Allah as the sole Creator, and emphasises the value of the pen and learning. It marks the beginning of prophethood and the honour Islam gives to knowledge.

Three rites of Hajj

The following are three of the essential rites performed during the pilgrimage to Makkah:

1. Ihram: This is the sacred state of consecration a pilgrim enters before crossing the appointed boundary (Miqat). The male pilgrim removes his sewn garments and wears two unstitched white sheets, one wrapped round the waist and the other over the shoulder; the woman wears her ordinary modest dress. The pilgrim makes the intention (niyyah) and pronounces the Talbiyah: Labbayk Allahumma labbayk. In this state certain acts become forbidden, such as cutting hair or nails, hunting, using perfume, and marital relations.
2. Tawaf: This is the circumambulation of the Ka'bah seven times in an anticlockwise direction, beginning and ending at the Black Stone (Hajarul-Aswad). The pilgrim, keeping the Ka'bah on his left, glorifies Allah and supplicates during each round, then prays two rak'ahs behind the Station of Ibrahim (Maqam Ibrahim).
3. Sa'y: This is the brisk walking or running seven times between the two small hills of Safa and Marwah. It commemorates the desperate search of Hajar, wife of Prophet Ibrahim, for water for her infant son Isma'il, which ended with the miraculous gushing of the Zamzam well. It teaches perseverance and trust in Allah.

The Prophet (S.A.W.) delivered his famous sermon during the Farewell Pilgrimage (Hajjat al-Wada‘) in 10 A.H. at ‘Arafah. Five of the issues he addressed are:

1. Sanctity of life and property: he declared that the lives, property and honour of Muslims are sacred and inviolable, like the sanctity of that day, that month and that city.
2. Abolition of usury (Riba): he cancelled all usury of the age of ignorance, beginning with the interest owed to his own uncle ‘Abbas, declaring the principal alone was due.
3. Abolition of blood revenge of Jahiliyyah: he abolished the blood-feuds of the pre-Islamic era, beginning with the blood of his own kinsman.
4. Rights and good treatment of women: he enjoined the fair and kind treatment of wives, reminding men that they had taken them as a trust from Allah, and that women too have rights over men.
5. Equality and brotherhood: he proclaimed that all Muslims are brothers, that there is no superiority of an Arab over a non-Arab or of a white over a black except by piety (taqwa).
6. Holding fast to the Qur’an and Sunnah: he told them he was leaving with them the Book of Allah (and his Sunnah), and that they would never go astray if they held firm to them.
7. Fulfilment of trusts and the sanctity of the Muslim: he urged the return of trusts to their owners and stressed brotherhood and unity, warning them not to turn back to disbelief after him, killing one another.

He then asked the people to bear witness that he had delivered the message, and the verse was revealed: "This day I have perfected for you your religion..." (Q5:3).

The significance of Sawm (fasting)

Sawm is the fourth pillar of Islam, observed obligatorily throughout the month of Ramadan by abstaining from food, drink, marital relations and sinful conduct from dawn (Fajr) to sunset (Maghrib). Its significance includes the following:

1. Attainment of piety (Taqwa): The Qur'an states that fasting is prescribed so that believers may become God-conscious (Q.2:183). It trains the soul to fear and obey Allah.
2. Self-discipline and control of desires: By restraining lawful desires during fasting hours, the believer gains mastery over his appetite, tongue and temper.
3. Spiritual purification: Fasting cleanses the heart of arrogance and sin, and the Prophet (S.A.W.) said whoever fasts Ramadan with faith and hope of reward has his past sins forgiven.
4. Empathy for the poor: Experiencing hunger and thirst makes the rich feel the condition of the needy, encouraging charity and compassion.
5. Health benefits: Fasting rests the digestive system and promotes physical wellbeing.
6. Reward and nearness to Allah: Fasting is done purely for Allah, who promised its reward directly; the fasting person has the joy of breaking the fast and the joy of meeting his Lord.
7. Unity and equality: Muslims worldwide fast together, fostering brotherhood, communal worship and social solidarity.
8. Gratitude: It teaches thankfulness for Allah's countless favours that are often taken for granted.

Three categories of Hadith according to their degrees of reliability

On the basis of the strength of their chain of narrators (isnad) and content (matn), Hadith are graded into three main categories:

1. Sahih (Sound/Authentic): This is Hadith with an unbroken chain of upright narrators possessing accurate memory, free from any hidden defect ('illah) and irregularity (shudhudh). It is fully reliable and binding as a source of law. Example: the Hadith collections of Al-Bukhari and Muslim are dominated by such reports.
2. Hasan (Good): This resembles the Sahih in having a continuous chain of trustworthy narrators, but one or more narrators are slightly weaker in the precision of their memory. It is still acceptable as evidence, though a rank below Sahih.
3. Da'if (Weak): This is Hadith that fails to meet one or more of the conditions of soundness, for example a break in the chain, an unknown narrator, or a narrator accused of poor memory or dishonesty. It is generally not used to establish law, though scholars may cite it in matters of moral encouragement with caution.

Below Da'if, the fabricated report (Mawdu') is completely rejected and must not be attributed to the Prophet.

Criteria for determining the authenticity of Hadith

Muslim scholars of Hadith (Muhaddithun) developed a rigorous science ('Ilm Mustalah al-Hadith) to test whether a reported saying, action or approval of the Prophet (S.A.W.) is genuine. A sound (Sahih) Hadith must satisfy the following criteria:

1. Continuity of the chain (Ittisal as-Sanad): The chain of narrators (isnad) must be unbroken from the last reporter right back to the Prophet, with each narrator having actually received it from the one before him.
2. Integrity/uprightness of narrators ('Adalah): Every narrator must be a Muslim of sound moral character, truthful, pious, and free from open sinfulness or lying.
3. Accuracy and retentive memory (Dabt): Each narrator must be known for precise memory or careful written preservation, so that the wording and meaning are not distorted.
4. Freedom from hidden defect ('Illah): The Hadith must be free of any subtle flaw in its chain or text that a specialist would detect.
5. Freedom from irregularity (Shudhudh): A trustworthy narrator must not contradict what other, more reliable narrators reported; a lone report opposing stronger ones is rejected.
6. Agreement with the Qur'an and established Sunnah: The content (matn) must not contradict the clear teachings of the Qur'an, authentic Sunnah, reason, or established historical fact.

A Hadith meeting all these conditions is graded Sahih; one falling slightly short in memory is Hasan; and one failing a major condition is Da'if (weak).