*THEME: LESSON NOTE SS1 FIRST TERM

SUNJECT: ISLAMIC RELIGIOUS STUDIES

WEEK 1: REVELATION, RECORDING AND MEMORIZATION OF THE GLORIOUS QUR’AN DURIBG THE TIME
OF THE PROPHET MUHAMMAD (PEACE BE UPON HIM)

REVELATION OF THE QUR’AN

Revelation means communication from Allah to man. This communication is confirmed in the Qur’an
(Q2:38). “We said. Get you down all from there, and if as is sure, there comes to you guidance from Me.
Whoever follows my guidance on them shall be no fear, no shall they grieve. This promise was addressed
to all the children of Adam as restated in Q7:35

Some of the revelation were recorded in writing, including the Taurat, of prophet Musa, the Zabur of
prophet Dawud, the Injil of prophet Isa and the Qur’an of prophet Muhammad.

THE WORD “QUR’AN”

The word “Qur’an” is derived from the Arabic root “qara’a” which mean s to read, to recite etc. al-Qur’an
as a noun therefore means the reading or the “recitation”. It is understood however as alittle of the
revelation to prophet Muhammad.

OTHER NAMES OF THE QUR’AN

Apart from the tittle “the Qur’an” the revelation to Muhammad is referred to by several other names in
the Qur’an itself. Such as:

1. Adh- Dhikr (The reminder).

2. Al-Furqan (The Criterion)
3. At- Tanzil (The Revelation)
4. Al-Huda (The Guidance)
5. Al-Kitab (The Book).

CALL TO PROPHETHOOD

Prior to his call to prophethood Muhammad (S.A.W) used to withdraw to a cave called Hira near Makkah,
to mediate and also keep away from the noise and corruption in the town. When he was forty years old
during one of these visits in Ramadan (610 C.E). angel Jibril appeared to him and asked him to read. The
prophet replied that he could not read. The angel pressed him hard again and asked him to read. He was
pressed for the third time and was told. “Read in the name of your Lord who created. He created man
from a clot of blood. Read and your Lord is the most Generous. Who taught by the pen. He taught man
what he knew not”. Suratul Alaq verse 1-5

He is worthy of note that those fist 5n revealed verses of the Qur’an show at once the Islamic emphasis
on knowledge, particularly with reference to the use of the pen, as the means of recording and
transmitting knowledge from one place to another.

After the experience with the Angel, the prophet rushed home to his wife Khadijah and narrated his ordeal
to her. She comforted him and assured him that nothing bad will happen to him and they consulted
Waraqah ibn Nawfal Khadija’s cousin, who was a learned Christian about the matter. Waraqah replied
that Muhammad had encountered was the being that had seen sent by Allah to prophet Moses and that
he would be driven out by his people by this revelation. Muhammad became a prophet of Allah in the
month of Ramadan and that was the origin of Laylatul-Qadr, the Night of Majesty in which the Revelation
started.

IMPORTANCE OF THE FIRST REVELATION

The first revelation of the Qur’an received by prophet Muhammad (S.A.W) in the cave of Hira is very
important to Muslims in that it shows Allah as the creator of man. It teaches the importance of knowledge
to mankind and teaches the science of creation.

It signifies the appointment of Muhammad (S.A.W) as a prophet of Allah. It shows that man can
know what is unknown to him by permission to Allah. The pen shall play a vital role din the dissemination
of knowledge and man has been granted the capability to learn.

MODES OF REVELATION

Revelation (Wahyi) is a means through which Allah sends messages to human beings through his prophets.
Qur’an 42 verse 51 mentions the three modes through which Allah communicates with human beings. “it
is not fitting for a man that Allah should speak to him except by inspiration or from behind a veil, or by
sending of a messenger to reveal with Allah’s permission what Allah wills for. He is the highest, most wise.
These modes of revelation are:

1. Wahyun (Inspiration) – it is a suggestion thrown into the heart of a man. It is a divine inspiration.
2. Speech from a hidden source as when prophet Musa received revelation from Allah from the fire
3. Malak (Angelic revelation) – it is a revelation which came through an angelic messenger the
messenger is Jibril (the arch angel) who carried divine messages to prophets. This mode is the
highest form of revelation. The Qur’an was revealed to prophet Muhammad (S.A.W) through this
mode. It is also known as wahyun matluwan, that is, revelation that is recited in words.

PIECEMEAL REVELATION OF THE QUR’AN

The Qur’an was not revealed to the holy prophet at once. It was revealed in piecemeal. It took twenty-
three years for the entire Qur’an to be completed.

The Glorious Qur’an was revealed piecemeal to the prophet according to events, when there was to need
for guidance to the ummah at a particular time, or when there was need to address certain situations by
making a law to that effect sometimes the prophet became worried about what was happening to him
and Allah himself will console him by narrating the stones of previous prophets and the misfortunes that
befell them to calm him down (Qur’an).

Other reasons for the piecemeal revelation of the Qur’an include making of the Qur’an include making it
easier for the people to learn it by heart (Q87:6). A times revelations answered questions asked by non-
believers and many others (Q17:86) (Q 58). Another if she was the making legislations which were made
gradually in stages (Q2:219)

RECORDING OF THE QUR’AN

When we talk of recording, we have in mind the writing down of the valuable legacy which was previously
secret and hidden to ordinary men. This important legacy is recorded to prevent it from getting lost.

Since the Qur’an was not meant to be a temporary message but an everlasting one to serve the purpose
of the people of the past, present and the future, it became necessary to preserve the message contained
therein. This was done by using various objects like palm leaves, leather, animal bones, bark of trees in
place of the normal paper.
In order to prevent the important legacy from being lost the above-mentioned materials were used for
recording so that revelations were properly preserved from loss in this way every portion of the Qur’an
was written down and given its specified place at the command of the prophet.

MEMORISATION OF THE QUR’AN

Do not make your tongue concerning (the Qur’an) to make haste there with. It is for us to collect it in your
heart, so you may recite and complete it. (Q75: 16-17)

The above quoted verse shows the prophet’s passion to memorize the Qur’an as it was still revealed; for
even through he could neither write nor read, yet he dictated the whole Qur’an portion by portion to his
scribes to his memory. The Qur’an was not only recited in prayers in the life time of the prophet, but was
also committed to memory and recited regularly to keep it fresh in the mind. The Qur’an was not only
transmitted orally but also documented and seriously committed to memory by the companions of the
prophet Muhammad (S.A.W)

Who were professional reciters called ‘Qurra’ (canonical reciters)

Among the sahabas who memorized the Qur’an were Zaid in Thaabit, Mu’az ibn Jabal, Abdullah ibn
Mas’ud, Ubay ibn ka’ab, Abu Darda ,Hafsat etc.

SCRIBES OF THE PROPHET (S.A.W)

Some of the prophet’s companions acted as his scribes. Among them were Ali in Abi Talib Ubaid ibn ka’ab,
Abu Ayyub al-Ansari, Abubakar As Siddiq, Zaid ibn thabit, umar ibn Khattab, Abu Huzaifah. According to
Zaid ibn thabit his close proximity to the prophet’s mosque made him a regular scribe. He wrote and read
back to the prophet (S.A.W) exactly what he had written to ensure there was no error.

Week 2: DEFINATION AND IMPORTANCE OF HADITH, RELATIONSHIP BETWEEN HADITH AND SHARIAH

DEFINATION OF HADITH

Hadith means the saying of the prophet, his deeds and his actions or his deeds and his actions or his silent
approval of others actions or sayings.

SUNNAH

Sunnah refers to the practice of the prophet, actions he was in the habit of doing, or his way of doing
things.
THE IMPORTANCE OF HADITH

The Qur’an which is the primary source of Islamic law covers the entire needs of human life in a concise
manner, it is the Hadith that gives true explanations to the application of such injunctions.

Hadith provides practical application to matters of matters of legal rulings given in the Qur’an. Muslims
receive guidance from the life history of prophet Muhammad (S.A.W) as contained in the Hadith. It is of
great use to the writers of Tafsir as they incorporated the relevant ones into their commentaries and it is
a source of Islamic law.

DEFINATION OF SHARIAH

Shari’ah means a path Technically it means the law that guides man to the attainment of Allah’s pleasure.

RELATIONSHIP BETWEEN HADITH AND SHARIA’AH

1. Both Hadith and Shari’ah are sources of Islamic law.

2. They are all sources of guidance for the muslims.
3. Hadith and Shari’ah are used in legal ruling.
4. They both improves the moral and social standard of the society.
5. They are sources of information.

WEEK 3: THE ARABS BEFORE ISLAM, ARABIAN PENINSULA BEFORE THE COMING OF ISLAM, RELIGIOUS,
ECONOMIC AND SOCIAL LIFE OF THE ARABS.

THE ARABS BEFORE ISLAM

The Arabian Peninsula has the red sea to its west, the Indian ocean to its south, the Persian Gulf to its east
and the territories of Mesopotamia, Syria and Palestine to its north. It is divided into five provinces:

Hijaz, Najd, Tihama, Hadramout and Yemen. Hijaz which has the historic cities of Makkah and Madinah is
a desert with few Oasis during the Jahiliyyah period, could be divided into two groups:

1. The dwellers of towns and cities who engaged in trade and farming.
2. Those living in the deserts of the peninsula called Bedouins. The Bedouins wondered from one
place to another in search of posture and water for their animals

JAHILIYYAH PERIOD
Jahiliyyah literally means ignorance. Technically, it means absence of religious guidance as a result of
which corruption dominates the life of a given people. However, in the context of Islamic history it refers
to the period before Islam (known as the period of ignorance) it is the period immediately preceding the
down of Islam, when Arabs lost contact with Divine revelation and engaged in immorality, indiscipline and
anarchy.

PE-ISLAMIC RELIGION

Arabia was at this time a pagan society. The pure monotheism once preached to them by prophet’s
Ibrahim and Isma’il has been long forgotten. While the Arabs recognized that there was a Supreme God,
they at the same time offered their prayers and devotion to many other objects such as their idols, the
heavenly bodies and various sacred stones. The Ka’abah was turned into a shrine of idols like La’t, Uzzah,
Manat, etc.

POLITICAL LIFE

The Arans before Islam followed a basically tribal system of social organization. The tribe and Clan were
the basic units of society. The Arab identified himself with his clan or tribe. He took great pride in the
deeds of his forefathers. Tyranny was the order of the day. Every Arab would help his brother whether he
was right or wrong. There was no court of law. The decision of the tribal Sheikh was binding on all its
members. The Sheikh usually decided what his people wanted.

SOCIAL LIFE

As a result of the absence of any teachings on moral responsibility in pre-islamic paganism, the way of life
of the Arabs featured many immoral and Cruel practices.

It was a society, where the strong exploited the weak, women, children, orphans and Slaves had no rights
and little protection. Jahiliyyah Arabs indulged in alcoholism, adultery and gambling. Marriage took
various forms and was generally a loose affair. There was no limit to the number of women a man could
marry at one time. The position of women was very degrading. They were badly treated by men. They
could neither own property nor inherit the property of their deceased parents, relation or husbands. The
birth of a female child was considered a curse, and a shame and she was often buried alive. Slander and
back biting were common and also mocking and despising others women were exploited sexually and
divorce was unrestricted.

ECONOMIC LIFE
Arab society was basically nomadic and pastoral, based on the rearing of camels and other livestock. There
was some agriculture where the soil and climate allowed it. There were also large towns such as Makkah
which was a commercial and trading Centre as well as a trading Centre as well as a focus of pre-Islamic
pilgrimage.

An important feature of the financial and economic system was Riba (usury). Speculation, cheating,
stealing and other fraudulent business practices were common.

BAD PRACTICES OF JAHILIYYAH PERIOD

i. Polytheism
ii. Inhuman treatment of women.
iii. Infanticide.
iv. Warfare
v. Tribalism.
vi. Alcoholism.
vii. Adultery.
viii. Gambling.

GOOD PRACTICES OF JAHILIYYAH PERIOD

i. Courage.
ii. Hospitality.
iii. Fulfilment of promise.
iv. Intellectual attainment.

WEEK 4: DEFINATION AND IMPORTANCE OF KALIMATUSH-SHAHADAH, ITS MEANING AND

IMPLICATIONS

DEFINATION OF KALIMATUSH-SHAHADAH

Kalimatush-shahadah is an Arabic terminology which means “the statement of affirmation”. It is the

affirmation of the belief which is the cornerstone of Islam. The affirmation is expressed in the following
words. “Ash-hadu an La’ilaha illal-lah wa ash-hadu anna Muhamman Abduhu wa rasuluhu”. Which means
I testify that there is no god except Allah. And I testify that Muhammad is His servant and Messenger. This
statement of affirmation is frequently expressed everyday by every Muslim in his Iqamah and a new
convert to Islam by expressing it. The two segments of the affirmation, testimony or declaration of faith
are:

i. La ilaha illal-lahu
ii. Muhammadu rasulullah

LA ILAHA ILLAL-LAHU

There is no god but Allah. This statement rejects the existence of any god to be worshipped except Allah
alone. The testimony begins with a denial that anything other than Allah is not going to be worshipped.
Firstly, this statement makes it clear that pure monotheism involves the rejection of belief in any other
deity but Allah. Secondly, it disposes of all pagan associations and superstitions and thirdly, it clears away
all the errors of the past which may have crept into people’s beliefs about God.

The Oneness of Allah is affirmed in the other surah and verses of the Qur’an such as surah 112, Q17:42-
43, Q21:22, Q2:255 and so on.

MUHAMMADU ABDUHU WA RASULUHU

The second part of kalimatush-shahadah means Muhammad is His (Allah’s) servant and messenger. This
defines both the prophet’s status and his role, he, like all human beings, is a servant of Allah. He is neither
a divine nor a semi divine being. He is however a bearer of a divine message, and he is charged with
conveying and exemplifying that final message of Allah.

UNIVERSALITY OF MUHAMMAD’S PROPHETHOOD

Unlike the prophets of previous times, who were sent only to a particular nation or group of people,
prophet Muhammad was sent to all mankind. Allah says: “O mankind! Verily, I am an apostle to all of
you…” Q7:158 see also Q34:28.

FINALITY OF MUHAMMAD’S PROPHETHOOD

Not only is prophet Muhammad sent to all mankind, but he is also the last (or seal) of the prophets No
prophet shall come after him. This explains why Allah preserves the Qur’an from corruption. The Qur’an
states: “And Muhammad is not the father of any of your men, but he is Allah’s Apostle and the last of all
prophets”. (Q33:40).
It follows from the finality of Muhammad’s prophethood that any person who claims to be a prophet that
any person who claims to be a prophet after Muhammad is making a false claim and should be rejected.
Those who follow such false claimants have gone astray, and are no more on the straight path.

THE IMPORTANCE OF KALIMATUSH-SHAHADAH

1. Kalimatush-shahadah is the cornerstone of Islam.

2. It shows Muhammad is not a god nor a son of God. Therefore, we should take note.
3. Muhammad came with a message from Allah.
4. He submitted to God as a servant.
5. His teachings are suitable for all mankind and no prophet will come after him.

IMPLICATION

i. Muslims must obey the teachings of prophet Muhammad.

ii. Any claim to prophethood after him is false.
iii. Muhammad is neither God nor His son but a human being.
iv. The need to avoid those who ascribe prophethood to any other person after that of Muhammad.
v. His teachings are suitable for all mankind.
vi. The prophet said Islam is based on the pillars: Testimony that there is no God but Allah and that
Muhammad is the Messenger of Allah: observance of salat, payment of zakat, performance of
Hajj and fasting of Ramadan (Hadith).

WEEK 5: COMPILATION AND STANDARDIZATION OF GLORIOUS QUR’AN

COMPILATION OF THE QUR’AN

Allah promised to safeguard the Qur’an. The Qur’an is the only revelation that was recorded and
preserved. No change has Crept into it since it was received by the prophet.

When the angel brought a revelation to the prophet, he would ensure that the prophet memorized it. The
memorized texts of the Qur’an were always recited in prayers and at public places.

The need for compiling the Qur’an did not arise during the life time of the prophet because divine
messages continued to be recorded. After the death of the prophet, the various materials on which the
Qur’an was written and kept in his house were gathered and tried together so that nothing is lost. After
the battle of Yamamah, Umar urged Caliph Abubakar to compile the Qur’an into a single book (Mushaf).
This was because many of the Muslims who had memorized the whole Qur’an were killed in that battle
and he feared further deaths in the wars of the time Abubakar was convinced of the need to, and
instructed Zaid ibn Thabit the prophet’s chief secretary to carry out the assignment. The Qur’an was thus
kept with Caliph Abubakar and finally it remained with Hafsah, Umar’s daughter.

PERSONALITIES INVOLVED IN THE COMPLICATION

The personalities involved in the compilation of the Qur’an were:

1. Zaid Bn Thabit and others

STANDARDIZATION OF THE QUR’AN

Standardization of the Qur’an was done to ensure that the book is recited by all with a single dialect so as
to guard against possible corruption. The need to standardize arose during the reign of Uthman, the third
Khalifah. There were noticed variations in the mode of reading the Qur’an in provinces or the empire
particularly in Syria and Iraq. Because of these variations.

Uthman appointed a commission headed by Zaid ibn Thabit. There were three other members of the
commission included Abdullahi bin Az-zubair, Sa’id bin AL-A’s and Abdur-Rahman bin Al-Harith bin
Hisham. They were charged to produce a standard copy of the Qur’an from the official copy.

The compiled copy with Hafsah was withdrawn for the use of the committee. The committee produced a
standard copy which is known as Uthmanic edition which is still in use till the present time.

Several copies were made and sent to different provinces while the old private recordings were collected
and destroyed. All these were achieved within seven years after the death of prophet Muhammad
(S.A.W).

WEEK 6:FORMS OF HADITH, CRITERIA FOR THE AUTHENTICITY OF HADITH

FORMS OF HADITH

Every Hadith has two parts the Isnad and the Matn.

ISNAD: Is the chain of transmitters who passed the Hadith on from one person to another until it reached
the companion of the prophet who had himself directly heard the original statement or witnessed the
event. For example, “On then authority of A, who heard it from B, who heard it from C, who heard it from
D, the messenger of Allah (S.A.W) said: …
MATN: Is the text. It is the actual words of the prophet as recorded. For example, “There should be neither
harming nor reciprocating harm.”

In reporting any Hadith both Isnad and Matn must be correctly put to show the genuineness of the
particular Hadith.

CRITERIA FOR AUTHENTICITY OF HADITH

Hadith was not recorded during the lifetime of the prophet. When a person’s words are not recorded in
writing at once there is a possibility of error in transmission when hadith was collected after the death of
the prophet, errors of omission and inventions were found in most of the available records. All available
Hadith text and transmitters had to pass through tests to determine their genuineness, hence the
emergence of the science of Hadith.

GENUINENESS OF ISNAD

The following criteria were laid down to authenticate the characters involved in the transmission of
Hadith.

i. A person reported to have heard the prophet was examined to ascertain that he was a
contemporary of the prophet.
ii. Other people in the chain (Isnad) were examined if they ever met those from or to whom they
relate a Hadith.
iii. Their sincerity and good memory were also scrutinized.
iv. The narrators and their means of livelihood were also examines.
v. Was the Hadith transmitted by only one chain or more? A Hadith heard by several companions
and passed on by several different chains of transmitters was more likely to be authentic.
vi. The test of Isnad involved the study of the people who passed on the Hadith. This aspect is known
as science of Asma’ur-Rijal (the study of the names of the men of Hadith).

GENUINENESS OF MATN

i. If a Matn (text) of a hadith was contrary to the text or meaning of the Qur’an or the basic principles
of Islam it should be rejected as unauthentic.
ii. Any text of Hadith that is against human natural phenomena (e.g if a Hadith reported the height
of any human being to be one hundred feet) it would be rejected.
 iii. If the text of Hadith gave priority to one tribe, race or colour over another, it was rejected. On the
basis of the above criteria by major collectors.

Even within the category of accepted Hadith, the collectors sorted them into degrees of rehabilitee. These
categories are:

a. SAHIH: Hadith are regarded as sound because they have passed all the tests applied to Isnad and
Mtn.
b. HASSAN: good traditions. Though less in degree of sahih.
c. DA’IF: are weak traditions. They are not as reliable as sahih and hasan and unlike the two above
cannot be used for legal matters.

HADITH TERMINOLOGIES

1. MUSNAD: is the arrangement of Hadith according to the chain of transmitters. It is difficult for
researchers to have access tom all the Ahadith on a topic related by many transmitters. Only
Ahadith on a topic by one transmitter are collated together on different subjects.
2. MUSANNAF: is a system of arranging Ahadith according to subject matter. For instance, all the
Ahadith on a topic duch as Zakah will be written together irrespective of who transmitted them.
It helps the researchers to locate any Hadith easily.

WEEK 7: THE LIFE OF PROPHET MUHAMMAD (peace be upon him) AND HIS MISSION

THE LIFE OF THE PROPHET

The prophet was born in Makkah on Monday, 12th of Rabi’u-Awwal in the year of Elephant (570AD). His
father, Abdullahi bin Abdul Muttalib died before his birth. His mother was Amina bint Wahb. He was then
given to Halimah of Banu Sa’ad in accordance with a custom of the Arabs by which new born babies were
given for suckling to ladies living in the desert among the Bedouins.

Muhammad grew up among the family of Banu Sa’ad. His qualities of good conduct started to show when
he was about four years of age, he was seized by two angels who opened up his chest and extracted a
black substance from his heart. Then they thoroughly cleansed his heart and put it back in its place.

Halimah brought Muhammad back to his mother being concerned of his safety. Amina travelled with
Muhammad to Madinah to see his maternal uncles. While on her return journey from Madinah Amina
died and Muhammad become an orphan.
His grandfather, Abdul-Muttalib, took good care of him. Abdul-muttalib died when Muhammad (S.A.W)
was eight years old. his uncle, Abu Talib took over the responsibility of looking after Muhammad (S.A.W).
young Muhammad (S.A.W) started to earn a living by serving as shepherd boy to some neighbours.

As a child, Muhammad (S.A.W) did not have the opportunity to acquire formal education. He did not know
how to read or write. But he was an embodiment of great virtues. He was reliable and dependable.
Therefore, he won the love and respect of the Quraish of Makkah and they called him Al-amin (the
trustworthy).

HIS MISSION

Muhammad (S.A.W) started meditating from the time he got married to Khadijah. He would retreat to
the cave of Hira and think about the unspeakable and deplorable conditions of his people, and the Social
evils afflicting them.

One day in the month of Ramadan in the year 610AD at the age of Forty, he was in the cave of Hira, an
angel came to him in the form of man and said to him ‘recite’ Muhammad trembled with fear and replied
‘I am not a reciter’. The angel embraced him and repeated the second time and the third time ‘recite’ and
the Muhammad gave the came reply, ‘I am not a reciter’. The angel now read the first five verses of suratul
Alaq.

With the revelation of the first five verses of suratul Alaq, prophet Muhammad was not just to receive
divine knowledge, he had to transmit it to people as well. As started in Q74:1-2.

WEEK 8: MAKKAH AND MADINAN SUWAR. DISTINCTION BETWEEN MAKKAH AND MADINAN SUWAR

The period of prophet Muhammad’s mission is divided into two atages:

A. Makkan period (13 years)

B. Madinan period (10 years)

Of the 114 chapters of the Qur’an, the Makkans suwar are 93 while the Madinan suwar are 21. In Islamic
history, the two periods can also be referred to as before and after the Hijrah. Therefore, all chapters
revealed before the Hijrah and after the Hijrah are called Makkan and Madinan chapters respectively.

MAKKAN PERIOD AND THE CHARACTERISTICS OF THE MAKKAN SUWAR

This was the early period of islam. The main theme was to call people to Islam, and to know God as the
creator. Generally, the revelations of the period discussed:
 I. Tawhid (Unity of Allah) and messenger ship of Muhammad.
II. Good conduct.
III. Death and resurrection.
IV. Lessons from the lives of the earlier prophets and their people.
V. Makkan suwar are generally short.
VI. The language is poetic and the suwar are full of Oaths.
VII. It is full of warning of Hell to evil doers and promise of paradise for doers of good

MADINAN PERIOD AND THE CHARACTERISTICS OF MADINAN SUWAR

The themes of this period generally reflect the transformation of the Muslim community into a state. The
suwar in this period discussed social, economic, political and military matters. Other characteristics of
madinan suwar are:

i. They are generally longer and more explanatory than Makkan suwar.
ii. Direct references were made to battles.
iii. They address the people of the books. More often there are references to O people of the book

Generally, any surah the revelation of which begin in Makkah is a Makkan suwar even it contains parts
that were revealed in Madinah.

WEEK 9: QUALITIES OF THE PROPHET (PEACE BE UPON HIM) THAT BROUGHT PEOPLE TO ACCEPT ISLAM

QUALITIES OF THE PROPHET

Prophet Muhammad (S.A.W) was sent by Allah to deliver His messages and teach Muslims the Islamic way
of life. He therefore manifested some qualities which included patience and perseverance, wisdom and
foresight, honesty and truthfulness, kindness, justice, courage and firmness.

1. PATIENCE: The prophet observed patience throughout his life. His worry on the refusal of his
people to accept Islam and his patience in persisting in calling them to Islam. He was constantly
available to his own companions and to inquirers who wanted to ask him questions at all hours of
the day or night. The prophet also encourages Muslims to also exercise patience.
2. PERSEVERANCE: The prophet persevered in the face of difficulty and persecution meted to him
by the Quraysh. He did not abandon the message despite difficulties.
3. FORESIGHT: The foresight of the prophet through the guidance of Allah accounted for many of
the successes. Islam recorded during the time of the prophet. An example of the foresight of the
 prophet was his agreement to the treaty of Hudaybiyyah in spite of the doubts of some of his
followers.
4. WISDOM: The prophet was honoured by Allah with wisdom. Wisdom could be seen in whatever
the prophet did. He possessed the wisdom to know when to exercise caution and wait for the
right moment and when to take bold action. He demonstrated wisdom when he posted fifty
archers to guard the mountain path during the battle of Uhud.
5. KINDNESS: The kind nature of the prophet made him dear to young and old, men and women,
and to rich and poor. Anas, who as a young man worked in the prophet’s household said: “I served
Allah’s messenger for ten years and he never said to me shame or why did you do such a thing?
Anas also reported that if the prophet was leading a prayer and heard a baby crying, he would
shorten the prayer so that the mother should not be upset.
6. FIRMNESS: The prophet was very firm especially in matters affecting the teachings of Islam or
when the laws of Allah were violated. He never compromised the teachings of Islam nor condole
the ill-observance of Islamic rituals for example, the prophet refused to compromise his mission
with material wealth and power promise to him by the Quraysh on the condition that he could
stop calling people to the way of Allah.

WEEK 10: SHIRK- DEFINATION AND TYPES OF SHIRK

SHIRK

Shirk is associating partner with Allah or rejecting the existence of Allah which are the direct opposite of
the Islamic concept of Tawhid (Monotheism) one who practices shirk is called a Mushrik.

Shirk is a grievous sin in Islam. Qur’an 4:48 and 22:31 condemns shirk in any form. “Allah forgives not, that
any partner be associated with Him, but He forgives anything else to whom He pleases. To set up partners
with Allah is indeed to devise a most grievous sin”. Q4:48. Shirk can take many forms. Some forms of shirk
are very obvious, such as idol worship while other forms of shirk are hidden under other concepts and
practices, so that many people do not identify them as shirk.

IDOL WORSHIP AND WORSHIP NATURAL PHENOMENA

Worship of man-made or natural objects is shirk. Worship of idols, statues, natural objects such as rocks,
rivers or hills is forbidden in Islam. Associated with idol worship is worship of natural phenomena such as
sun and moon.
The Qur’an condemns in strong terms, idol worship and worship of natural phenomena “… Among His
(Allah) signs are the might and the day as well as the sun and moon but prostrate yourself in adoration to
Allah who created them- if it is Him you worship”. Q41:37.

Offering of sacrifice to idols and natural phenomena is shirk. Shirk leads man to hell and so Muslims must
shun idolatry and worship of natural phenomena.

WORSHIP OF ANCESTORS AND HERO WORSHIP

Ancestor worship and Hero worship are other forms of shirk, which Islam prohibits for they contradict
Tawhid which Islam preaches. Ancestor worship is the practice whereby some people who believe that
the spirit of their dead fathers (ancestors) supervises and monitors their own well-being such people them
offer sacrifices to worship and appease these dead ancestors.

Hero worship is the worship of certain great men or women who are regarded as holy, great and super-
natural. Such heroes, prophets or kings are then worshipped as saints or deities. The worship of heroes
and ancestors contradicts Tawhid. These practices are condemned in the Qur’an as follows: “There is no
deity save Him. He is your sustainer as well as the Sustainer of your ancestors.” Q44:8. “Says He Allah is
one. Allah, the Eternal He begets not, nor He is begotten, and there is none comparable to Him. Q112: 1-
4

ATHEISM AND HUMANISM

Atheism means disbelief in the existence of God. Humanism is the belief in human-supremacy and
rejection of any divine interest in, or control over human beings. Atheism and humanism usually go
together.

Atheists and humanists do not therefore believe in the supremacy of God as the creator, sustainer and
controller of the universe.

Atheism and humanism are shirk because they reject the right of Allah to provide guidance for human
beings. They reject the prophet and the revealed Books and the Day of Judgement. Rulers or kings of
atheist nations are raised to the status of Allah through undue glorification and veneration. They make
materialism and human pleasure to substitute for Allah’s pleasure. They do not regard any act as an act
of Ibadah. Allah says in the Qur’an: “O man! What is it that lures you away from your Beneficent Lord?
Who has created and formed you in perfect form? Having put you together in whatever form He wished
but may you deny (Allah’s) judgement.” Q82:6-9
SUPERSTITION

Superstition is an irrational belief or fear of something mysterious or not understood. Superstition has no
basis in revelation or in reason, but some people nevertheless believe firmly in various superstitions and
allow them to affect their actions examples of superstition is ascribing evil to twins, ascribing ill luck to
sitting at the door of a house, ascribing mysterious meaning to movement of stars.

Every tribe and nation have its own superstitions, some of which are merely senseless, others of which
are extremely harmful and contrary to religious beliefs and teachings. Hadith 5 of an-Nawawi rejects
superstition.

FORTUNE TELLING AND CONSULTATION OF ORACLE

Allah teaches that it is He alone who knows with certainty what the future holds. Muslims should not
through mysterious ways seek to predict what will happen in the future. Certain people claim to use some
methods to foretell the future. The methods include cards, palm-reading, drawing in sand, astrology,
casting arrows, tossing of coins and soon. The Qur’an informs us that Allah alone know the future: “He
(alone) knows that which is beyond the reach of a created perception, and to none does He disclose
anything of the mysterious of His own unfathomable knowledge.” Q72:26

An oracle is a place where certain people are accustomed to consult their deities for advice or prophecy.
A question is put and the oracle “speak”, usually through the priest of the oracle. Islam forbade such
practices, which are clearly shirk since they involve calling on something other than Allah to reveal the
knowledge of the future, which belongs to Allah alone. Fortune telling and oracle are falsehood and guess
work. They mislead human beings, reduce reliance on Allah, exploit people and lead to ascribing absolute
people to one.

MAGIC AND WITCHCRAFT

Magic and witchcraft are the arts, or pretended art of influencing events by secret means of controlling
nature or spirits. The magician claims to be able to make things happen that have the appearance of the
impossible. The witch claims to be able to help her or him.

The Qur’an condemns the practice of magic and witchcraft thus: “What they faked is but a magician trick,
the magician succeeds no in whatever he approaches.” Q20:69. The Qur’an chapter 133 asks man to seek
protection from Allah against witchcraft and other evils.
Distinction between miracles and magic

Miracle (karamah) are suspensions of the natural order by Allah’s command and power while magic is
based on tricks and mass hallucination. An example of this distinction is found in the Qur’anic description
of prophet Musa’s encounter with the magicians of the Pharaoh. See Q20:66-70.

CULTS AND PAGAN FESTIVITIES

Participation in certain festivities which are celebrate, venerate or remember to cults and certain spirits.
And demons as opposed to the Islamic principles of Tawhid amount to shirk. Such festivities or cultural
performances which promote pagan practices include Bon-spirit dance, Egungun cult, Eyo cult, Igunnu
and Agemo masquerades. Muslims should shun such practices for their origin is to associate partners with
Allah and create unnecessary mystery for mere objects and beings.

The practices are bad because they promote paganism, prescribe for him, create undue mystery and
falsehood, revive idol worship and promote cultism.

The implications of such practices are that one does not believe firmly in only Allah, one associates
partners with Him and promotes culture that contradicts Tawhid.

WEEK 11: THE FOUR RIGHTLY GUIDED CALIPHS. BRIEF HISTORY OF ABUBAKAR, UMAR, USMAN AND ALI

The title KhLIFAH WAS FIRST USED IN Islam by Abubakar bn Abi Quhafah. He was designated Khalifahur-
Rasul, the successor to the prophet in spiritual and temporal well-being of the Muslims. This office did not
include succession to the office of prophethood.

The title rightly guided is a translation of al-Rashidun which is an Arabic term. Al-Rashidun is derived from
Rashada which means to be guided to a right course of action. Rashid therefore means the “guided one”.

LIFE HISTORY OF ABUBAKAR, THE FIRST CALIPH

Abubakar’s name was Abubakar ibn Abd-Allah ibn Sakhr. He was from the clan of Banu Tamim and a
Quraysh by descent. As a merchant, he was among the wealthy class of Makkah but despite his wealth,
he had a good character and habits. He was a friend of the prophet from childhood

After his selection as the khalifah, Abubakar distinguished himself in various aspects. When death came
to him, Arabia had once again re-submitted to Islam.

BRIEF HISTORY OF UMAR, THE SECOND KHALIFAH

Umar ibn al-khattab ibn Nafil came from Banu Adi. He was among the leaders of the Arabs during the
Jahiliyyah period. He was known for his quick and brief temperament. Umar accepted Islam in the fifth
year of the mission of prophet Muhammad. It was a time when Muslim worshipped in secret. With the
conversion of Umar to Islam, secrecy was no longer observed. Muslims worshipped in the open.

Umar succeeded Abubakar as Khalifah after the death of the latter. He spent ten years in office. Umar
helped in the sprad of Islam. He was merciful and generous to both Muslims and non-Muslims. Despite
being the khalifah, Umar refused to rule as a king. He proved to be the most successful Khalifah of Islam
and one of the greatest leaders of men. He was stern but was very fair and just.

BRIEF HISTORY OF UTHMAN, THE THIRD RIGHTLY GUIDED KHALIFAH

Uthman bn Affan was born in the year 573 A.D in Makkah. He belonged to Umayyah clan, a branch of the
Quraysh tribe. He was very rich and generous and was loved and respected by the people of Makkah. He
was one of the early converts to Islam and was among the first batch of Muslims who migrated to
Abyssina.

He married two daughters of the prophet one after the other, is called Dhun-Nurain (one who possesses
two lights). He used his wealth to help Islam.

Uthman made great contribution to the cause of Islam. He spent most of his wealth in serving Islam.
During his reign, the Islamic State was extended to include North Africa, Spain, Cyprus and Afghanistan. It
was also during the time of the Uthman that Naval force was established and used effectively. The Qur’an
was standardized during the time of Uthman. He played the role of one of the principal adviser. During
the caliphates of Abubakar and Umar.

Uthman remained the Khalifah for about twelve years. During the first six year of caliphate, the Islamic
State was peaceful unfortunately, in the latter years of his caliphate, Uthman faced a lot of problems. He
was accused of favouring his kinsmen, and the dissatisfied elements rebelled against him and killed him
in the year 35 A.H

BRIEF HISTORY OF ALI, THE FOURT RIGHTLY GUIDED KHALIFAH

Ali was born in Makkah in the year 603 A.D. he was the son of Abu Talib, an uncle of prophet Muhammad
(S.A.W). he was brought up by the prophet had never worshipped any idol and was the first among the
younger people to Accept Islam. He married to Fatimah the daughter of the prophet.
Ali was a great warrior and participated in most of the war fought by prophet Muhammad (S.A.W). he was
also generous and magnanimous. He acted as one of the scribes of the prophet. Ali was one of the most
intelligent and knowledgeable companions of the prophet. He contributed to the growth of Islam before
he became a Khalifah.

Immediately Ali became the Khalifa,he removed the officials who were brain behind the civil unrest during
Uthman’s caliphate. The governor of Syria Mu’awiyyah ibn Abi Sufya, a close relative of Uthman refused
to resign and instead asked Ali to bring the killers could not be traced. The delay in tracing the killers
agitated Talha and Zubair and with the support of Aisha, the widow of the prophet and the three
combined their forces to fight Ali.

Ali tried to avoid confrontation with them without success. A war ensued between two Muslim parties
known as the battle of the camel. Talha and Zubair were killed. Ali made Kufah his capital because it was
a strategic town, it was from here that Ali crossed the Euphrates to meet Mu’awiyyah and the two armies
met at siffin. The battle that took place is known as the ‘battle of Siffin’ Mu’awiyah’s people hang copied
of the Qur’an on the tips of their swords and cry out. Let the Qur’an decide between us when they were
losing in the battle.

Two representatives were chosen from each group to arbiter or behalf of the two leaders. At last, the
meeting helped in worsening the situation because Abu Musa al-Ash’ari was tricked into removing Ali as
Khalifah while Amr ibn A-As confirmed Mu’awiyyah and the khalifah.

Ali was forced to stop fighting and accept al-Qur’an as the decisive arbitrator. Later the same people came
back and asked him to resume fighting. Ali refused. On the basis of this, they decamped from the army of
Ali. They were later referred to as khawarij. Their leader was Abdur-Rahman ibn Wahab. He led them to
Nahrawan. Later Ali sent emissaries to them in order to reason with him, but they were not ready to see
reason. Therefore, Ali marched to them and gave them a fierce battle. Their leader was killed and they
dispersed.

Three khawarij undertook to eliminate Ali, Mu’awiyah and Amr bin al-As. The three were considered by
the khawarij as the source of all evil in the Ummah. They arranged a night in which the three would be
attacked. That was 19th Ramadan in the year 40 A.H. amr and Mu’awiya escaped death. Abdur-Rahman
bn Muljam stabbed Ali to death on his way to the mosque for the morning prayer.
Ali ruled for four years and few months. He was the fourth and the last of the four rightly guided khalifah.