Islamic Religious Knowledge 2019 Jamb Examination

The book Ihyā' 'Ulūm ad-dīn, which translates to 'The Revival of the Religious Sciences', is widely regarded as the greatest work of Muslim spirituality and is one of the most read works in the Muslim world after the Qur'an. It was authored by the Persian theologian, jurist, philosopher, and mystic Abū Hāmid Muhammad ibn Muhammad al-Ghazālī. The work spans forty volumes and is designed to guide the reader through the various stages of the spiritual life, covering areas of Islamic jurisprudence, theology, and Sufism. Al-Ghazālī's primary goal in writing this masterpiece was to address the spiritual crisis of his time by integrating the outward legal requirements of Islam with the inward spiritual realities of the faith.

Zakatul-fitr is a mandatory charitable tax paid by Muslims at the end of the fasting month of Ramadan. According to the Sunnah of the Prophet Muhammad (PBUH), this charity must be paid in the form of the staple food items commonly consumed by the local population in a specific region. Items such as maize, rice, and millet are considered staple cereal grains that provide nourishment and serve as primary food sources, making them valid for Zakatul-fitr. Kolanut, however, is a stimulant and a social commodity rather than a staple food or a basic necessity for survival. Therefore, it does not fulfill the legal requirements of Zakatul-fitr, which is intended to ensure that even the poorest members of the community have food to celebrate the Eid festival.

The spread of Islam in West Africa brought about significant administrative and diplomatic changes in the region's empires, such as Mali, Songhai, and Kanem-Borno. Because Islam introduced literacy and the Arabic language, many local rulers recognized the value of Muslim scholars (Ulama) in governance. These scholars were frequently employed as secretaries, advisers, and envoys to handle diplomatic correspondence with North African states and the Middle East. This administrative use of the Arabic language and Islamic expertise became a hallmark of the sophisticated civilization that developed in the region, bridging the gap between West African traditional kingdoms and the wider Islamic world.

Hadith 31 of Imam an-Nawawi's collection deals with the concept of Al-Zuhd, which is often translated as asceticism or indifference to worldly luxuries. The Hadith records a man asking the Prophet (PBUH) for an action that would make him loved by Allah and loved by the people. The Prophet (PBUH) replied by telling him to renounce or be indifferent to the world (Zuhd), and Allah will love him, and to renounce what people possess, and the people will love him. This indifference does not mean total abandonment of the world, but rather ensuring that the heart is not attached to material wealth or status above the love of the Creator.

In the Pre-Islamic period known as Jahiliyyah (the Age of Ignorance), the social structure was based on tribalism and a strict code of honour. One of the most destructive aspects of this society was the concept of tribal vengeance or blood feuds. A single killing could trigger a cycle of retaliatory violence that lasted for generations, as seen in the War of Dahis and al-Ghabra. This obsession with vengeance often overshadowed justice and mercy, leading to perpetual instability and warfare between clans. While other vices existed, the deep-seated cultural requirement for violent retribution was considered a primary social ill that the teachings of Islam sought to eradicate through the concepts of forgiveness and the rule of law.

Islam largely entered West Africa through the Trans-Saharan trade routes. Muslim traders from North Africa and the Sahara acted as the primary carriers of the faith. These effective trade relationships created a network of interaction where local West African rulers and merchants were exposed to the beliefs, literacy, and legal systems of Islam. The economic benefits of trading with Muslim partners, combined with the peaceful conduct of the traders, made the religion attractive to the urban elites and the ruling classes, eventually trickling down to the wider population through these established commercial channels.

The Hijrah, or the migration of the Prophet Muhammad (PBUH) and his followers from Makkah to Madinah in 622 CE, marked a pivotal turning point in Islamic history. Before the Hijrah, the Muslims were a persecuted minority without a political base. After the Hijrah, the most significant development was the emergence of the Muslim Ummah (community) as a distinct socio-political and religious entity with its own territory and leadership. This transition allowed for the establishment of an Islamic state in Madinah, where the principles of Islam could be implemented in law, economics, and social structure, fundamentally changing the status of the community from a group of individuals to a sovereign nation.

Prophet Shuaib (peace be upon him) was sent to the people of Madyan (Midian), who were known for their commercial prowess but also for their systemic corruption. His primary mission, as detailed in the Qur'an, was to call his people to the worship of Allah and to demand that they give full measure and weight in their business dealings. The people of Madyan were notorious for defrauding others by manipulating scales and cheating in trade. Shuaib (A.S.) warned them that such economic injustice would lead to their destruction, emphasizing that honest dealing and fear of Allah were essential for a prosperous and stable society.

The Bayt al-Mal, or the public treasury, was formalised as a permanent state institution during the caliphate of 'Umar ibn al-Khattab. While the Prophet (PBUH) and Abu Bakr (R.A.) distributed revenues immediately as they were received, the rapid expansion of the Islamic empire under 'Umar's leadership necessitated a more organized financial system. He established the central treasury in Madinah and provincial branches to manage the massive influx of wealth from zakat, jizya, and khiraj. This system included the keeping of registers (diwan) for the payment of stipends to soldiers and citizens, marking the beginning of a professional financial administration in the Islamic state.

The image provided contains a portion of the Qur'anic verse from Surah Al-Fatihah (1:5): "Iyyāka na‘budu wa iyyāka nasta‘īn", which translates to "It is You we worship and You we ask for help." The second part of this verse, "iyyāka nasta‘īn" (You we ask for help), specifically highlights the concept of Isti'anah, which is the act of seeking assistance and support. In Islamic theology, this serves as a profound declaration of a believer's total and absolute dependence on Allah for every aspect of existence, guidance, and sustenance. By acknowledging that help is sought only from Allah, the believer admits their own inherent weakness and recognizes Allah as the ultimate source of all power and agency. This verse establishes the foundational relationship between the Creator and the created, where the human being exists in a state of perpetual need and reliance upon the Divine.