WAEC SSCE - Islamic Studies - 2010 (Essay)

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A Hadith is a report of the sayings, actions, approvals or descriptions of the Prophet Muhammad (S.A.W.). Every Hadith is made up of the following components.

1. Sanad (the chain of transmission): This is the list of narrators who passed the report from one to another, ending with the Prophet (S.A.W.). For example, "A narrated to us from B, from C, that the Prophet said...". The soundness of a Hadith depends largely on the reliability of its sanad.
2. Matn (the text): This is the actual content or wording of the report, that is, the statement, action or approval of the Prophet that the chain leads to.
3. Rawi (the narrator): Each individual reporter within the chain is a rawi. The final rawi who records the Hadith in a book (such as al-Bukhari) is called the mudawwin or collector.

Illustration: In the report of 'Umar (R.A.) on intentions, the words "al-Bukhari said, Musaddad narrated to us, from Yahya, from..." form the sanad; the statement "Actions are but by intentions" is the matn; and each person named in the chain is a rawi.

A sound Hadith requires both an unbroken, trustworthy sanad and a matn free from defect and from contradiction with the Qur'an.

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The early life of Prophet Muhammad (S.A.W.) before his call to prophethood was marked by a series of hardships and losses that shaped his character.

1. Death of his father before his birth: His father, 'Abdullah, died while his mother was still pregnant, so the Prophet was born an orphan and never knew his father.
2. Separation in early childhood: As was the custom of the noble Quraysh, he was sent to the desert to be nursed by Halimah of the Banu Sa'd, spending his early years away from his mother.
3. Death of his mother: When he was about six years old his mother Aminah died at Abwa' on the way back from Madinah, leaving him a complete orphan.
4. Death of his grandfather: He was then cared for by his grandfather 'Abdul-Muttalib, but the old man died two years later, when the Prophet was about eight.
5. Life under his uncle: He was taken in by his uncle Abu Talib, who was kind but poor, so the young Muhammad had to work, herding sheep for the Makkans for a small wage to support himself.
6. Hardship of trade and labour: He accompanied trading caravans to Syria and worked hard to earn a living, enduring the difficulties of desert travel.

Despite these trials he grew up truthful and trustworthy, earning the title al-Amin (the trustworthy). His early sufferings taught him patience, compassion for orphans and the poor, and reliance upon Allah, qualities that prepared him for his later mission.

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(a) Completion of the Hadith (Hadith 15 of an-Nawawi, narrated by Abu Hurayrah, R.A.):

The Prophet (S.A.W.) said: "Let him who believes in Allah and the Last Day speak good or keep silent. And let him who believes in Allah and the Last Day honour his neighbour. And let him who believes in Allah and the Last Day honour his guest." (Reported by al-Bukhari and Muslim)

(b) Lessons of the Hadith:

1. Faith is linked to good conduct: True belief in Allah and the Last Day must show itself in righteous behaviour towards others, not merely in words.
2. Guarding the tongue: A believer either speaks what is good and beneficial or remains silent, avoiding lies, backbiting, abuse and idle talk.
3. Good neighbourliness: Honouring the neighbour, helping him, protecting him from harm and being patient with him, is a sign of faith.
4. Hospitality: Honouring the guest, welcoming and feeding him generously, is part of Islamic manners.
5. Accountability in the Hereafter: Awareness of the Last Day motivates the believer to be careful in speech and dealings.
6. Social harmony: When these teachings are practised, peace, love and unity prevail in the community.

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The following terms are connected mainly with the fast of Ramadan.

1. (a) Qada': This is the making up of missed acts of worship. A person who could not fast some days of Ramadan for a valid reason, such as illness, travel, menstruation or nursing, must fast an equal number of days later to make up (qada') for those missed.
2. (b) Fidyah: This is a compensation, usually the feeding of a poor person for each day missed, paid by one who is permanently unable to fast, such as the very old or the chronically sick who cannot make up the fast.
3. (c) Kaffarah: This is an expiation for deliberately breaking a fast without a lawful excuse, for example by eating or having marital relations during the day in Ramadan. It is to free a slave, or if unable, to fast two consecutive months, or if still unable, to feed sixty poor persons.
4. (d) Suhur: This is the pre-dawn meal taken before the start of the fast (before Fajr). The Prophet (S.A.W.) encouraged it, saying there is blessing in Suhur, as it gives strength for the day's fasting.
5. (e) Iftar: This is the breaking of the fast at sunset (at Maghrib). It is recommended (sunnah) to hasten it and to break the fast with dates and water, saying the du'a of iftar.

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Belief in the angels of Allah is the second article of Islamic faith. Angels are created from light and carry out the commands of Allah. Five prominent angels and their functions are as follows.

1. Jibril (Gabriel): The angel of revelation. He conveyed the Qur'an and other divine messages from Allah to the prophets, including Prophet Muhammad (S.A.W.).
2. Mika'il (Michael): Responsible for provision (rizq). He is charged with the rain, the wind and the sustenance of Allah's creatures.
3. Israfil: The angel appointed to blow the Trumpet (Sur). Its first blast will bring about the end of the world, and the second will raise the dead for the Day of Judgement.
4. 'Izra'il (the Angel of Death, Malak al-Mawt): Charged with taking the souls of living beings when their appointed time comes.
5. Munkar and Nakir: The two angels who question the dead in the grave about their Lord, their religion and their prophet.

Other well-known angels include Ridwan, keeper of Paradise; Malik, keeper of the Hellfire; and the Kiraman Katibin, the noble scribes who record the deeds of every person. Belief in the angels strengthens the Muslim's consciousness that his deeds are witnessed and recorded.