WAEC SSCE - Islamic Studies - 2013 (Essay)

Meaning of Iddah: Iddah is the prescribed waiting period that a woman must observe after the termination of her marriage, whether by divorce or by the death of her husband, before she may remarry. It is ordained in the Qur'an.

Kinds and durations of Iddah:

1. Iddah of a divorced woman who menstruates: Her waiting period is three menstrual courses (three quru').
2. Iddah of a divorced woman who does not menstruate (young or past menopause): Her period is three lunar months.
3. Iddah of a pregnant woman: Whether divorced or widowed, her Iddah lasts until she delivers her child, be it a long or short time.
4. Iddah of a widow (not pregnant): Her period is four lunar months and ten days.
5. Iddah of a woman whose marriage was not consummated: A woman divorced before the marriage was consummated has no Iddah to observe.

Purposes of Iddah:

• To ascertain whether the woman is pregnant, so that the paternity of any child is not confused (protection of lineage).
• To allow the husband time to reconsider and possibly resume the marriage in the case of a revocable divorce (reconciliation).
• To observe a period of mourning and show respect in the case of the death of the husband.
• To give the divorce or bereavement its due seriousness rather than allowing hasty remarriage.

Implications of Iddah:

• The woman may not marry another man during the Iddah, nor formally accept a proposal (though a hint may be given to a widow).
• In a revocable divorce, the husband retains the right to take her back within the period, and she remains entitled to maintenance and lodging.
• A widow and a woman in irrevocable divorce observe restrictions such as remaining in the marital home and, for the widow, mourning (avoiding adornment).
• Inheritance rights may still apply if the husband dies while the wife is in the Iddah of a revocable divorce.

Conclusion: Iddah safeguards lineage, allows for reconciliation and mourning, and protects the rights of both spouses, showing the wisdom and orderliness of Islamic family law.

Meaning: A rak'ah is one complete unit of the Islamic prayer (salat), made up of standing, bowing and prostrating, each accompanied by its recitations. A description of a complete rak'ah, taking the first unit of prayer, is given below.

1. Standing (qiyam) and opening takbir: The worshipper stands facing the qiblah and, forming the intention, raises his hands and says the opening takbir, Allahu Akbar (Allah is the Greatest).
2. Opening supplication: He then recites the opening du'a quietly, such as Subhanaka Allahumma wa bihamdika... praising Allah, followed by seeking refuge (ta'awwudh) and the Basmalah.
3. Recitation of al-Fatihah: He recites Suratul-Fatihah, the opening chapter, which is obligatory in every rak'ah, ending with Amin.
4. Recitation of another portion of the Qur'an: In the first two rak'ah he adds another surah or some verses of the Qur'an, for example Suratul-Ikhlas.
5. Bowing (ruku'): Saying Allahu Akbar, he bows, placing his hands on his knees with the back straight, and says three times Subhana Rabbiyal-'Azim (Glory to my Lord, the Most Great).
6. Rising from ruku' (i'tidal): He straightens up saying Sami'a Allahu liman hamidah (Allah hears the one who praises Him), then Rabbana wa lakal-hamd (Our Lord, to You is due all praise).
7. First prostration (sujud): Saying Allahu Akbar, he prostrates with the forehead, nose, palms, knees and toes touching the ground, saying three times Subhana Rabbiyal-A'la (Glory to my Lord, the Most High).
8. Sitting between the two prostrations (jalsah): He rises to sit saying Allahu Akbar and supplicates Rabbighfir li (My Lord, forgive me).
9. Second prostration: He prostrates again saying Allahu Akbar, repeating Subhana Rabbiyal-A'la three times.

With the completion of the second prostration one full rak'ah is finished. The worshipper then rises for the next rak'ah, and after the required number of units he sits for the tashahhud and ends the prayer with the taslim (salam) to the right and left.

Conclusion: A complete rak'ah thus comprises standing with recitation, bowing, rising, two prostrations and the sitting between them, each with its fixed words of glorification and praise of Allah.

Women played a major role in the preservation, transmission and development of Hadith literature from the lifetime of the Prophet Muhammad (S.A.W.) through later generations. They narrated the sayings, actions, approvals and personal practices of the Prophet, taught these reports to others and served as reliable links in the chains of transmission (isnad).

The most prominent female contributor was ‘A’ishah bint Abi Bakr, the wife of the Prophet (S.A.W.). She narrated over two thousand Hadith and was regarded as one of the leading authorities on the Sunnah. Her Hadith dealt with matters of worship, marriage, family life, medicine, inheritance, morals and the private conduct of the Prophet. Many Companions and later scholars consulted her whenever they were uncertain about a narration, and she corrected reports that she considered inaccurate.

Other wives of the Prophet, known as the Mothers of the Believers, also made important contributions. Umm Salamah, Hafsah bint ‘Umar, Maymunah, Zaynab bint Jahsh and others narrated Hadith concerning the Prophet’s domestic life, worship, fasting, pilgrimage and legal rulings. Since they lived closely with the Prophet, they preserved knowledge that was not easily available to other Companions.

Other female Companions, such as Asma’ bint Abi Bakr, Umm ‘Atiyyah, Umm Hani’, Fatimah bint Qays, Rubayyi‘ bint Mu‘awwidh and Fāṭimah, the daughter of the Prophet, also transmitted Hadith. Their narrations enriched Hadith literature in areas such as purification, menstruation, funeral rites, marriage, fasting, warfare, charity and women’s religious duties.

Women also contributed by teaching Hadith to men and women. ‘A’ishah taught many Companions and Successors, while women scholars in later centuries held Hadith classes, granted licences (ijazah) to students and transmitted famous Hadith collections. Their reliability and careful preservation of reports made them respected transmitters in the isnad of many authentic Hadith.

Thus, through narration, memorisation, teaching, verification and transmission, Muslim women made an indispensable contribution to Hadith literature and to the preservation of the Sunnah of the Prophet Muhammad (S.A.W.).

Before the coming of Islam, the Arabs of the Jahiliyyah period held corrupt and confused attitudes towards worship. These attitudes are examined below.

1. Idol worship: The Arabs worshipped numerous idols made of stone, wood and other materials. The Ka'bah alone housed about three hundred and sixty idols such as Hubal, and each tribe had its own deity.
2. Polytheism and star worship: They believed in many gods and also worshipped the sun, moon, stars and other natural objects, associating partners with Allah.
3. Worship of goddesses: They venerated female deities such as al-Lat, al-'Uzza and Manat, whom they regarded as daughters of Allah.
4. Belief in a Supreme God but with intermediaries: Although they acknowledged Allah as the Creator, they claimed to worship idols only to bring them nearer to Allah, using them as intermediaries.
5. Superstition and divination: They practised divining by arrows (azlam), soothsaying and consulting fortune-tellers to know the unseen and make decisions.
6. Corrupt pilgrimage practices: They performed pilgrimage to the Ka'bah, but mixed it with pagan rites, sometimes going round the Ka'bah naked, clapping and whistling in place of true worship.
7. Superstitious sacrifices and offerings: They dedicated animals and crops to their idols and slaughtered sacrifices in the names of these deities rather than Allah.
8. Denial of resurrection and accountability: Many of them denied life after death, resurrection and judgement, so their worship lacked belief in reward and punishment in the Hereafter.

Conclusion: The worship of the Jahiliyyah Arabs was dominated by idolatry, polytheism, superstition and corrupt rites, a situation Islam later reformed by establishing the pure worship of the One God, Allah.

Suratud-Duha (Q.93) was revealed to comfort the Prophet (S.A.W) at a time when revelation had paused and his enemies mocked him, saying his Lord had forsaken him. Allah reassures him that He has neither abandoned nor become displeased with him, that the Hereafter is better for him than this life, and that his Lord will give him until he is satisfied. Allah then reminds him of past favours and directs him to be kind to the orphan, the beggar and to proclaim the favours of his Lord. The lessons of the surah are as follows.

1. Allah never abandons the believer: The surah teaches that a delay in blessing or answer is not a sign of Allah's displeasure; He is always with His faithful servant.
2. The Hereafter is better than this world: A Muslim should value the everlasting life to come above the passing pleasures of this world and work for it.
3. Hope and patience in difficulty: Hardship is followed by ease and reward, so one should remain patient and hopeful in times of trial.
4. Gratitude for Allah's past favours: The surah recalls how Allah sheltered the orphan, guided the wanderer and enriched the poor. We should remember and be thankful for Allah's blessings upon us.
5. Kindness to orphans: We are commanded not to oppress the orphan but to care for and protect the weak and fatherless.
6. Kindness to the needy and beggar: We should not drive away the one who asks, but respond with generosity and gentle speech.
7. Proclaiming the favours of Allah: We should acknowledge and speak of Allah's blessings with gratitude, using them in His service rather than boasting.

Conclusion: Suratud-Duha teaches trust in Allah, patience and hope in adversity, gratitude for His favours, and kindness to the orphan and the needy, values every Muslim should apply in daily life.

Background: As the persecution of the Muslims in Makkah grew unbearable, the Prophet (S.A.W) advised some of his followers to migrate to Abyssinia (Habashah), whose Christian king, the Negus (an-Najashi), was known to be just. Two migrations took place, and the effects of this migration were far-reaching.

1. Escape from persecution: The migration gave the weak and oppressed Muslims a place of safety where they could practise their religion freely, away from the torture of the Quraysh.
2. Preservation of the young Muslim community: By protecting a core of believers abroad, the migration ensured that Islam survived the severe early persecution and continued to grow.
3. Just and favourable reception by the Negus: When the Quraysh sent 'Amr b. al-'As to demand the return of the Muslims, the Negus heard both sides. After Ja'far b. Abi Talib recited verses of Suratu Maryam concerning Jesus and his mother, the king was moved to tears and refused to hand the Muslims over.
4. First contact between Islam and Christianity: The migration produced friendly relations between the Muslims and a Christian kingdom, and showed the closeness of the message of Islam to the true teaching about Jesus.
5. Reported conversion of the Negus: The Negus is reported to have accepted Islam privately, and when he died the Prophet (S.A.W) prayed the funeral prayer (Salatul-Gha'ib) for him in absence.
6. Exposure of Quraysh injustice: The failure of the Quraysh mission exposed their tyranny before a foreign king and strengthened the moral standing of the Muslims.
7. Boost to the morale of the Muslims: The success and safety of the migrants encouraged the believers in Makkah and gave them hope and steadfastness.
8. A lesson and precedent in migration: It taught that a Muslim may migrate to preserve his faith and served as a forerunner to the later great Hijrah to Madinah.

Conclusion: The migration to Abyssinia protected the early Muslims, preserved the young faith, opened friendly contact with a Christian kingdom and demonstrated the justice of the Negus against the tyranny of the Quraysh.

The Qur'an is the final revealed book of Allah, sent to guide the whole of humankind. Its importance is examined below.

1. A source of guidance for all people: The Qur'an describes itself as a guidance for mankind (hudan lin-nas). It leads people to the right path in belief, worship and conduct, and is not limited to any one nation or age.
2. The word of Allah and a miracle: It is the direct speech of Allah, revealed to the Prophet (S.A.W). Its eloquence and truth are an enduring miracle that no one has been able to match, proving its divine origin.
3. Foundation of Islamic law: The Qur'an is the primary source of the Shari'ah, laying down rules on worship, family life, trade, justice and government by which Muslims order their lives.
4. Moral and spiritual reform: It purifies the soul, cultivates good character such as honesty, patience and justice, and forbids vices such as lying, cheating and oppression.
5. A mercy and healing: The Qur'an is a mercy and a healing for what is in the hearts. Its recitation and teachings bring comfort, peace of mind and relief from spiritual and moral sickness.
6. A warner and giver of glad tidings: It warns of the punishment for evil-doers and gives good news of reward for the righteous, thereby encouraging good and restraining evil.
7. A book of knowledge and reflection: It contains stories of past prophets and nations, signs in creation, and encouragement to seek knowledge, so that people learn lessons and reflect on the greatness of Allah.
8. Preservation of the faith and unity of the Ummah: Being divinely protected from corruption and memorised by millions, the Qur'an keeps the true message of Islam intact and unites Muslims worldwide upon one book.
9. A source of reward: Its recitation, learning and teaching are acts of worship rewarded by Allah, and it will intercede for its companions on the Day of Judgement.

Conclusion: The Qur'an is therefore of the highest importance to humankind as a divine guidance, a source of law, a means of moral reform, a healing for the soul and a lasting proof of the truth of Islam.

Belief in the Last Day is one of the six articles of faith (Iman) in Islam. It embraces death, resurrection and judgement.

Death (al-Mawt).

• Death is the separation of the soul from the body and the appointed end of every living thing. "Every soul shall taste death" (Q3:185).
• It comes at a fixed term (ajal) decreed by Allah, which none can hasten or delay.
• The Angel of Death (‘Izra’il) takes the soul. After burial, the two angels Munkar and Nakir question the deceased in the grave about his Lord, his religion and his Prophet.
• The period between death and resurrection is the Barzakh, in which the righteous enjoy ease and the wicked suffer torment of the grave.

Resurrection (al-Ba‘th).

• On the Last Day the trumpet (Sur) will be blown by the angel Israfil; all creation will die, then a second blowing will raise everyone to life.
• People will be raised barefoot, naked and uncircumcised, and gathered for reckoning. "Then after that you will surely die, then on the Day of Resurrection you will be raised" (Q23:15-16).
• The dead are restored in body and soul; Allah who created them the first time will recreate them.

Judgement (al-Hisab).

• Every person receives his book of deeds: the righteous in the right hand, the wicked in the left or behind the back.
• Deeds are weighed in the Balance (Mizan); no injustice is done, for even an atom's weight of good or evil is accounted for (Q99:7-8).
• All must cross the Sirat (the bridge over Hell). The intercession (Shafa‘ah) of the Prophet will be granted by Allah's leave.
• The final abode is settled: the God-fearing enter Jannah (Paradise) and the disbelievers and evildoers enter Jahannam (Hell).

These beliefs teach the Muslim accountability, restrain him from sin, and encourage righteous deeds in preparation for meeting Allah.

Hajj is the fifth pillar of Islam and is obligatory once in a lifetime upon every Muslim who is able. Before a person embarks on it, certain conditions (shurut) must be satisfied. These fall into conditions of obligation and conditions of validity.

1. Islam. The pilgrim must be a Muslim. Hajj is an act of worship, and no act of worship is accepted from a non-believer.

2. Sanity (‘Aql). The person must be of sound mind. The insane is not held responsible in Shari‘ah until reason returns.

3. Maturity (Bulugh). The pilgrim should have attained the age of puberty. A child may perform Hajj, but it does not discharge the obligatory Hajj of adulthood.

4. Freedom (Hurriyyah). The person should be free, not a slave, since a slave is occupied with the service of his master.

5. Physical ability (health). The pilgrim must be physically strong enough to bear the rigours of the journey and the rites at Makkah, Mina, ‘Arafah and Muzdalifah.

6. Financial capability (Istita‘ah). He must possess lawful wealth sufficient for his transport, feeding and lodging to and from Makkah, over and above the maintenance of his dependants left behind, and free from debt.

7. Security of the route. The road to Makkah must be safe from war, banditry and disease, so that life and property are not endangered.

8. Provision and mount (Zad wa Rahilah). He must have provisions for the journey and a means of conveyance.

9. Mahram or safe company for a woman. A woman must travel with her husband or a mahram (a relative she cannot marry), or in trustworthy, safe company, so that her honour is protected.

10. The prescribed time. Hajj is performed only in the months of Shawwal, Dhul-Qa‘dah and the first ten days of Dhul-Hijjah. It cannot be validly performed outside these months.

Allah says: "And Hajj to the House is a duty owed to Allah by mankind, for whoever is able to find a way to it" (Q3:97). When all these conditions are met, the Muslim is obliged to embark on Hajj without delay.

Traders and teachers were the two most important agents in the peaceful spread of Islam to West Africa. Their roles are highlighted below.

Roles played by traders:

1. Introduction of Islam through the trans-Saharan trade: Muslim merchants from North Africa crossed the Sahara to trade in gold, salt and other goods, and brought their religion with them to the trading centres of the Western Sudan.
2. Establishment of Muslim settlements: Traders settled in towns and market centres, forming Muslim communities that became bases for the practice and spread of Islam.
3. Good conduct as an attraction: Their honesty, trustworthiness and fair dealing in business impressed the local people and drew many to embrace Islam.
4. Conversion of local merchants: Native traders who wished to join the wide and profitable Muslim commercial network accepted Islam to strengthen trade ties.
5. Intermarriage and social links: Muslim traders married local women and formed family ties, so that their households and children were raised in Islam.
6. Influence on rulers: Through trade and gifts, Muslim merchants gained access to kings and chiefs and influenced some of them to accept Islam.

Roles played by teachers (ulama and clerics):

1. Establishment of Qur'anic schools: Muslim teachers set up schools where children and adults learned to read the Qur'an and the basics of Islam.
2. Teaching and preaching: They taught the beliefs, worship and law of Islam, preached to the people, and clarified the faith, winning converts.
3. Serving rulers as advisers and scribes: Learned clerics served in the courts of kings as advisers, judges and writers, spreading Islamic influence in government.
4. Development of centres of learning: Scholars helped to build famous centres such as Timbuktu and Jenne, which attracted students and raised the standard of Islamic knowledge.
5. Writing of charms and provision of religious services: Clerics gained the confidence of the people by offering prayers, guidance and other religious services, which increased acceptance of Islam.
6. Training of local scholars: They produced indigenous scholars who continued to teach and spread Islam among their own people.

Conclusion: Traders opened the door to Islam through commerce, settlement and good conduct, while teachers deepened and consolidated the faith through education, preaching and scholarship, together making Islam a lasting religion in West Africa.