FAMILY AND RELIGIOUS STUDIES (6074/2)

A’ LEVEL NOVEMBER 2020 SESSION

QUESTION AND ANSWER

SECTION A: CHRISTIANITY

COMPARE WHAT 1 CORINTHIANS AND 1 THESSALONIANS TEACH ABOUT

ESCHATOLOGY

N.B Candidates are expected to identify similarities in the eschatological teachings in the two

epistles.

The term eschatology comes from two Greek words, ‘eschato’ and ‘logo’. ‘Eschato’ means last,

end or final. ‘Logo’ means study of. By implication therefore, the word eschatology refers to the

study of end times, last things, and or final things. To compare is to give similarities. This write-

up seeks to compare what 1 Corinthians and 1 Thessalonians teach about eschatology.

Both epistles teach that those who died in Christ shall resurrect. That is, both 1 Corinthians and 1

Thessalonians teach about the certainty of resurrection (1 Corinthians 15:51-52, 1 Thessalonians

4:16).

Both epistles teach that death is temporary and is equated to sleeping (1 Corinthians 15:22-23,

51, 1 Thessalonians 4:14).

Both epistles teach that there is imminent parausia (Jesus Christ’s Second Coming). Read 1

Corinthians 15:51, 1 Thessalonians 4:15.

Both epistles acknowledge the sound of the trumpet during Jesus Christ’s Second Coming

(parausia), 1 Corinthians 15:52, 1 Thessalonians 4:16.

Both epistles acknowledge that the righteous shall inherit eternal or everlasting life (1

Corinthians 15:51-53, 1 Thessalonians 4:17-18).

Both epistles agree that Jesus’ resurrection is an example and certainty of the resurrection of

believers (1 Corinthians 15:12, 20-24, 1 Thessalonians 4:14, 5:9).

Both epistles teach that the forms of the bodies of the resurrected shall be imperishable. That is,

they will be spiritual bodies or celestial bodies and or immortal bodies (1 Corinthians 15:42-49, 1

Thessalonians 4:17).

Both epistles do not give the exact time and date of Jesus Christ’s Second Coming (1

Thessalonians 5:1-2, 1 Corinthians is silent on the timing of Jesus Christ’s Second Coming).

In conclusion, this write-up has compared what 1 Corinthians and 1 Thessalonians teach about

eschatology. Similarities in the two epistles were given. By and large, there are striking

similarities between the two epistles which thus suggest that the two books are genuine Pauline

letters.
DISCUSS THE REASONS FOR THE DEATH OF JESUS.

N.B Candidates are expected to explain why Jesus was killed or crucified.

Death refers to the cessation of life and all associated processes. Jesus of Nazareth is a religious

figure whom Christians consider to be the son of God and call him Christ, in the belief that he is

the Messiah. This presentation seeks to discuss the reasons for the death of Jesus, also called

Christ. Among the possible reasons for the death of Jesus are, but not limited to: political,

religious and economic reasons.

Jesus was crucified for his utterances which sounded more political than religious. For instance,

in Luke 4:18 he proclaimed “release to the captives”. This was interpreted by the rulers of the

day as a political utterance meant to gain political mileage. Hence, Jesus was killed in order to

stop him from gaining more political ground.

Jesus was betrayed by Judas (Mathew 2:14-16, Luke 22:47ff). Judas betrayed Jesus for the love

of money.

Jesus was killed because of jealousy and envy of the Pharisees (Mathew 27:18). The Pharisees,

Scribes, Elders and the Sadducees were jealousy of Jesus’ wisdom and popularity (Mathew

22:34ff, Mathew 22:23ff), which threatened their positions (status core).

Jesus was crucified because of the failure of Pilate, the Roman governor to exercise his power of

veto and authority. Jesus was tried and proven innocent (not guilty) but due to Pilate’s

incompetence, he washed his hands after being overruled by the chief priests and the multitudes

and gave Jesus in the hands of his enemies (Mathew 27:24-26, Luke 23:13ff).

Jesus died so as to save humanity from their sins (Mark 10:45, Romans 5:10, Luke 23:34).
Jesus died to fulfill the Old Testament scriptures and or prophecies (Luke 17:25). It was written

that Jesus shall be born and die for humanity’s salvation (Luke 23:34).

Jesus died to universalize the religion of Christianity. This is seen in his Great Commissioning of

his disciples (Mathew 28:18-20, Acts 1:8)

To facilitate the coming of the New Covenant (Hebrews 9:15).

Jesus died in order to boost the faith of believers in times of persecution (Luke 23:28-31,

Mathew 24:9ff).

Jesus died to allow facilitate the coming of the Holy Spirit (Acts 1:8).

Jesus was accused of blasphemy. He claimed that he is the son of God who could forgive sins

when that was traditionally thought to be done by God only (Mark 2:5-12, Luke 4:18, 17:24,

Mathew 16:13ff, 24:29, 25:31ff).

Jesus was accused of perverting the nation (Luke 23:1ff).

Jesus was falsely accused of declaring himself the king of the Jews (Luke 23:2).

Jesus was killed for proclaiming that he will destroy the Jerusalem Temple and rebuild it in three

days John 2:19, Mathew 24:1-2).

Jesus was killed for disturbing the Jewish businesses in the Temple, thus infringing on people’s

source of income (Luke 19:45-46).

In conclusion, this presentation has discussed various reasons for the death of Jesus. The causes

are a combination of political, religious and economic reasons.

EXAMINE VARIOUS FORMS OF MIRACLES IN THE NEW TESTAMENT

N.B CANDIDATES ARE SUPPOSED TO IDENTIFY AND COMMENT ON DIFFERENT

TYPES OF MIRACLES IN THE NEW TESTAMENT.

Miracles are supernatural events that go against the laws of nature. Forms of miracles refers to

the types of miracles. The New Testament miracles can be divided into four broad types. These

are, but not limited to: healing miracles, nature miracles, exorcism miracles and resurrection

miracles (that is, miracles showing power over death). This presentation seeks to examine

various forms of miracles in the New Testament.

Healing miracles. People were healed of various diseases in the New Testament. Healing

miracles were significant (important) in many ways than one. Healing miracles showed that the

Kingdom of God was a present reality. The healing of a paralytic in Mark 2:1-12, Mathew 9:1-8,

Luke 5:18-26. Healing miracles attracted a lot of people into Jesus’ ministry. They also helped

the early church to develop. For instance, the healing of a lame person at the gate of the Temple,

called Beautiful by Peter and John (Acts 3:1-11). Other examples of healing miracles include, the

healing of Peter’s mother in-law (Mathew 8:14-18), healing of a man with a withered hand

(Mathew 12:9-14), healing of a woman afflicted with hemorrhage (Mathew 9:20-22). This was

meant to alleviate pain.

Nature miracles. These are miracles which show power over nature. These were meant to save

life and or people from danger. For instance, calming of the storm in Mark 4:35-41. Nature

miracles also revealed Jesus’s divinity (as the son of God). A good example is that of Jesus

walking on water (Mathew 14:22-23). They also showed Jesus’ acts of benevolence or charity.

For instance, the feeding of the 5000 (Mathew 14:13-21) which prove that Jesus is really the
bread of life, turning of water into wine at the wedding at Cana (John 2:1-12) which acted as a

preface and or preliminary of the Eucharist at the Lord’s Supper .

Exorcism miracles. The word exorcism refers to the ritual or act of driving out evil spirits such as

demons from a possessed person. Exorcism miracles showed that Jesus was the long awaited

Messiah who had power over demons. For instance, the story of Legion in Mark 5:1-20 where a

legion of demons possessing a man staying in the cemetery (among the tombs) feared that Jesus

will drive them out of the world into the abyss, begged him instead to send them into a herd of

swine or pigs, which he did. Other exorcisms are found in Mark 1:23-28, Luke 4:33-37 (the

possessed man at Capernaum), Mathew 9:32-34 (the possessed mute), Mathew 15:21-28, Mark

7:24-30 (the Syro-Phoecian’s daughter).

Resurrection miracles (raising of the dead). They were meant to prove that Jesus had power over

death. For instance, the raising of Lazarus (John 11:1-44), the raising of the widow of Nain’s son

(Luke 7:11-17) and the raising of Jairus’ daughter (Mathew 9:23-26, Mark 5:35-43, Luke 8:49-

56). Other resurrection miracles are, the raising of Tabitha, also called Dorcas by Peter (Acts

9:36-42), the raising of Eutychus of Troas by Paul (Acts 20:7-12.

In conclusion, this presentation has examined various forms of miracles in the New Testament.

Forms such as healing miracles, nature miracles, exorcism miracles and resurrection miracles

were examined. The significances of these forms of miracles have also been highlighted which

show that these various types of miracles revealed Jesus’s divinity, showed the presence of God

and or the Holy Spirit and Jesus and the apostles’ power over death.
DISCUSS THE FORMS OF ENTREPRENEURSHIP IN THE NEW TESTAMENT.

N.B Candidates are expected to identify and explain different business ventures and or

income generating projects in the New Testament.

Entrepreneurship refers to the art or science of innovation and risk taking in order to make a

profit in business. Forms of entrepreneurship are types of businesses and or income generating

projects. This write-up seeks to identify and explain different business ventures in the New

Testament. Forms of entrepreneurship in the New Testament include, but not limited to:

carpentry, money changing, fishery and tent-making.

Carpentry. Joseph, the father of Jesus and Jesus himself were carpenters (Mark 6:3). Thus, the

two earned a living out of this trade. The tables turned by Jesus in the Temple cleansing are

evidence enough that there were carpenters in Palestine (Mathew 21:12).

Tent making. Paul, Priscilla and Aquila were tent makers (Acts 18:2-3). This allowed them to

extent their services to the people in return for payment. This was proof enough that they were

Jews since every Jewish male was taught practical jobs at an early age. This also encouraged

hard work amongst the believers since their leaders led by example.

Taxation (Mathew 22:17-22). One of Jesus’ 12 disciples, Mathew, also called Levi was a tax

collector (Mathew 5:27). Zacchaeus was a chief tax collector (Luke 19:2). These individuals

earned a living through tax collection as they were employed by the government and were well

remunerated.

Temple tax collection (Mathew 17:24). This enabled the smooth running of the Temple business.

Vending in the Temple (Luke 19:45-46). This enabled the people to get profit and earn a living.
Money changing (Luke 19:45-46). This enabled the money changers to get profit as they were

engaged in business.

Prostitution. There were prostitutes at Corinth (1 Corinthians 5:1-2, 6:12-20). The unnamed

woman who anointed Jesus at Bethany (believed by many to be Mary Magdalene, one of Jesus’

women disciples) was a prostitute, whom Luke the Gospel writer refers to as “a woman of the

city, who was a sinner…” (Luke 9:37-39). Although this was immoral and a forbidden way of

earning a living, people practiced it and made it their business.

Selling of garments. For instance Lydia sold purple garment which were expensive, hence she

earned a living through trade (Acts 16:14). Dorcas was also a maker and seller of garments (Acts

9:39). This form of trade helped in the distribution of goods and services.

Tanning (a process of making leather, which does not easily decompose, from the skins of

animals). Simon was a tanner (Acts 9:43, 10:6, 32). This enabled the tanners to earn a living

although this was a forbidden way of making money since working with animal skins was

considered unclean in Judaism (Leviticus 11:8).

Selling of oil. The story of the 10 Virgins.

Divination (though a forbidden way of earning a living). Acts 16:16 records a slave girl who had

a spirit of divination that brought her owners much profit through soothsaying.

Fishery. Simon Peter and his partners in fishery business (James and John, the sons of Zebedee)

earned a living through catching and selling fish (Luke 5:1-11). The feeding of the 500 by 5

loaves of bread and 2 fish (9:10-17) is evidence enough to prove that there was fishery business

in the New Testament. This allowed the fishermen to earn a living from selling their catch.
Investments. As seen through the parables of the talents and pounds respectively (Luke 19:11-

27). This produced returns and was a profitable business.

Physicians. Luke, the companion of Paul was a physician. Paul calls him “the beloved physician”

(Colossians 4:14). This earned Luke a fortune as those whom he treated of different ailments

paid him for his services.

Hospitality. This is seen in the story of the Good Samaritan (Luke 10:25-37) where the wounded

Jew was taken to an “inn” and the Good Samaritan paid “two denarii’ to the innkeeper, saying

“Take care of him; and whatever more you spend, I will repay you when I come back”. This was

a profitable business.

Silversmithing was a form of entrepreneurship. Acts 19:24-41 talks of Demetrius and the

Silversmiths in Ephesus, who made silver shrines of Artemis were businessmen. They earned a

living through Silversmithing and clashed with Paul’s gospel of monotheism which was a threat

to their form of business since they made images of pagan gods.

Government workers were also paid. These include, Pilate the Roman Governor, soldiers and tax

collectors.

In conclusion, this write-up has discussed the various forms of entrepreneurship in the New

Testament. These forms include but not limited to: carpentry, fishery, money changing, tax

collection and prostitution. These various forms of businesses enabled the people to earn a living

and making profit in their business ventures.

TO WHAT EXTENT DOE YOUR SOCIETY VALUE PROPHECY AND MIRACLES?

N.B CANDIDATES ARE EXPECTED TO WEIGH THE IMPORTANCE OF MIRACLES

AND PROPHECY TODAY

Society refers to a long-standing group of people sharing some cultural aspects such as language,

dress code, norms and values. Prophecy refers to a prediction, especially one made by a prophet

or under divine inspiration. Miracles are supernatural events that go against the laws of nature.

This presentation seeks to weigh the importance of miracles and prophecy in the here and now.

The presentation will show weather people still value prophecy and miracles or not.

Prophecy and miracles are valued in my society to a greater extent. Miracles validate the call of a

prophet. That is, they prove that one is a true prophet. Hence, my society value prophecy and

miracles today.

Prophecy and miracles show the presence of God and or the Holy Trinity. Hence, people value

prophecy and miracles because they are seen as proof that indeed God is present in the church

through a prophet.

Prophecy and miracles are forms of communication with God. Thus, people in today’s society

value prophecy as they see it as a solution to their problems such as barrenness, sickness and

misfortunes.
Prophecy and miracles are seen as fulfillment of God’s word. People in my society see prophecy

and miracles as a fulfillment of the scriptures such as Jesus’ Great Commissioning of the

Apostles in Acts 1:8, Mathew 28:18-20.

Prophecy and miracles are seen as a source of guidance. When people have and or face

problems, they consult prophets who solve them through prophetic miracles. Hence, people

value prophecy and miracles today.

Prophecy and miracles are seen as a source of wisdom. This is because they reveal the hidden

truth about the past, present and the future. For instance, people are told through prophecy of

what will befall them in future. A good example is that of Makandiwa who is allegedly said to

have predicted the coming of the novel COVID19 and the vaccination of the world, urging his

followers to refuse the vaccination as it is “the mark of the devil” reported in the bible to be the

666 mark of the much dreaded anti-Christ. Makandiwa is also said to have predicted the fall

from power of Robert Mugabe before he was eventually removed from power in November

2017.

Prophecy and miracles are seen as a means of expanding or continuation of the ministry of Jesus.

Many people are attracted by prophetic figures who work miracles such as Makandiwa and

Magaya, hence they flock to their churches in their numbers.

Prophecy and miracles are valued for economic reasons. They are seen as ways of alleviating

poverty. For instance the miracle money, miracle gold nuggets and miracle fuel by Makandiwa

and Magaya alike.

Be that as it may, there are some people today who do not value prophecy and miracles for many

reasons than one. Some of the people here and now associate prophecy and miracles as a form of
Satanism meant to deceive people. They argue that prophecy was authentic during biblical times

but now it is but just the work of the devil.

Some associate prophecy and miracles as agents of social problems such as rape, murder and

cheating or duping people of their hard earned possessions. For instance, Walter Magaya of the

Prophetic and Deliverance (PHD) Ministries was accused of rape in many instances than one.

Martin Gumbura, leader of the End Time Message Church is serving rape charges of now (2021,

convicted in 2014).

Prophecy and miracles are today associated with magic. Sometime back, around 2014-15;

Magaya accused the white garment sects (Mopositori) of using marine spirits to prophesy and

dupe their followers. In retaliation, he was accused of using magic instead (kushandisa musoro

wegunguo kuporofita). Makandiwa is accused as having got his prophetic powers in West

Africa, Ghana where juju is prevalent.

Some accuse contemporary prophets of working to enrich themselves. This is more directed to

Pentecostal Church leaders such as Magaya, Makandiwa, T Freddy, Passion Java and Uebert

Angel who preach the so-called gospel of prosperity, which ironically prosper them instead of

the ‘seeding’ congregants.

Prophecy and miracles are associated with witchcraft. This is because some of the contemporary

prophets are accused of acquiring their powers from their spiritual fathers in countries such as

Nigeria and Ghana. Again, some of the white garment sects prophets when they fall back, they

go into witch-doctorship and spirit mediums.

In conclusion, this presentation has discussed the extent to which prophecy and miracles are

valued in my society. The presenter has shown that to a larger extent prophecy and miracles are
valued here and now. This is so because prophecy is seen as a panacea to a plethora (many) of

problems affecting the people today. Be that as it may, to a smaller extent, prophecy and

miracles are not valued as they are associated with magic, witchcraft and Satanism among other

social vices (evils).

SECTION B: ISLAM

DISCUSS THE CHARACTERISTICS OF A PROPHET IN ISLAM.

N.B CANDIDATES ARE EXPECTED TO IDENTIFY AND EXPLAIN THE QUALITIES

OF A PROPHET IN ISLAM.

A prophet is one who communicates the divine will. Islam means submission to Allah and a

Muslim is one who submits before Allah. This write-up seeks to identify and explain the

characteristics of a prophet in Islam. These are, but not limited to: holy, monotheists, miracle

workers, role models and receive revelations or calls.

Islamic prophets were holy and not supposed to be criticized. This is the reason why criticizing

and denying that Muhammad is a prophet invites a death sentence. Aaron and Miriam angered
God for criticizing Musa (Moses) who had married a Cushite woman (Numbers 12:1ff). This

criticism displeased God, who punished Miriam with leprosy.

Prophets in Islam upheld monotheism. They did not tolerate polytheism. Muhammad upheld

monotheism through the Declaration of faith (Shahada) and destroyed the idols in Mecca (the

Caaba). Musa also destroyed the golden calf made by the Israelites while he was up the Mount

Sinai, to promote monotheism.

Prophets in Islam were role models. For instance, Muhammad was a role model, considered the

best of them all. This is the reason why in Islam they have the Hadiths and the Sunnah in honor

of the prophet par excellence. Musa is also a model prophet in Islam, no wonder why later

prophets followed in the footsteps of Musa.

Prophets in Islam were messengers of Allah. Muhammad received revelations for 23 years and

proclaimed them to his people. Musa was also a messenger of Allah, who went to the people

with the word of Allah.

Islamic prophets led holy wars or jihads. Muhammad led many jihads such as the Battle of the

Trenches, Battle of Uhud and Badr. Musa led holy wars against the Amalekites.

Islamic prophets promoted social justice. Muhammad advocated for social and economic

equality through Zakat (prescribed charity). Musa advocated for social justice when he fought for

the liberation of his people from the Egyptian bondage.

Prophets in Islam led a miserable life. Muhammad was persecuted in Mecca during his early

ministry. Isa (Jesus) was persecuted by the Jews during his ministry in Palestine.
Prophets in Islam were intermediaters. Muhammad would receive the revelations from Allah and

proclaim them to the Muslims. Musa would also relay the message of Allah to his people. For

instance, the Decalogue (Ten Commandments).

Islamic prophets were great teachers. Muhammad taught the Muslims the Sharia. Musa taught

the Jews monotheism through various statutes and ordinances.

Prophets in Islam influenced the writing of sacred scriptures. Muhammad influenced the writing

of the Koran, Musa influenced the writing of the Torah (the first five books of the Old

Testament) and Isa influenced the writing of the Gospels and the rest of the New Testament

Bible.

Prophets in Islam performed miracles. Muhammad had the gift of invisibility when his enemies

wanted to eliminate him. He also performed the miracle of water flowing from his hands when

Muslims ran out of water to perform wudu. He is said also to have performed the miracle of

splitting the moon into two. Musa and Isa were known miracle workers respectively.

Prophets in Islam were religious or cultic founders and or leaders. Muhammad is said to have

founded (or at least led or revived) Islam, Musa founded Yahwism when Isa founded

Christianity. Note that, Musa and Isa are considered prophets in Islam since they submitted to

Allah.

Prophets in Islam acted as politicians. Muhammad was a political figure in Medina and Mecca

respectively. Musa was a political figure who rescued the Hebrew slaves from the Egyptian

bondage.

Islamic prophets were judges. Muhammad judged the Muslims in Medina and Mecca

respectively. Musa judged the Hebrews. These prophets judged people using the Law of Allah.
Prophets in Islam acted as muftis. That is, they issued religious verdicts on questions to do with

religion. Muhammad answered and solved the problem of immorality by advocating for

polygamy to cater for the widows and widowers. Isa answered the question on the payment of

tax to Caesar or not. These verdicts are known as fatwa, and a person who issues them is known

as a mufti.

Prophets in Islam were social reformers who purified people’s souls. Muhammad came with the

Quran and the Sharia. Musa came with the Decalogue and the additional statutes and ordinances

in order to turn the people to Allah. Isa preached the Gospel of repentance and forgiveness of

sins.

Prophets in Islam received calls and commissioning. Musa received a call in the burning bush

incident and was commissioned to lead the Hebrews out of Egypt. Muhammad received a call in

Mount Hira to proclaim Allah’s word to his people.

In conclusion, presentation has discussed the characteristics of a prophet in Islam. The discussion

has shown that there are many features of a prophet in Islam and that Muslims consider the Old

and New Testament prophets as Muslims (People of the Book) since they submitted to Allah.

The discussed features are, but not limited to: monotheism, social reformers and miracle

workers.
EXAMINE THE SOURCES OF ISLAMIC ETHICAL TEACHINGS.

N.B CANDIDATES ARE EXPETED TO IDENTIFY AND EXPLAIN THE SOURCES OF

ISLAMIC TEACHING ON CONDUCT AND BEHAVIOR (THAT IS, THE SOURCES

OF RIGHT OR WRONG BEHAVIOR).

Ethics (also called morality) refers to the study of principles relating to the good or bad, that is;

the right or wrong conduct. Ethical teachings in Islam refers to the rules conduct or behavior in

Islam. This presentation seeks to examine the sources of Islamic teachings in Islam. These

include but not limited to: the Koran (Quran), Hadiths, Sunnah, Sharia, Analogical Reasoning

(jurisprudence or fatwas), Community Consensus (urf or customs of the community) and

Revelations (or Islamic mysticism).

Islamic ethical teachings are derived from the Koran (Quran). It is regarded as sacred and

containing the exact words of Allah. It provides guidance on how Muslims ought to live and

behave towards fellow Muslims and non-Muslims alike. It is highly esteemed. It contains certain

moral principles such as washing of hands, body, marriage and family life. It is immutable (valid

forever), therefore; it cannot be changed and or translated. Is regarded a source of divine

guidance for ethical principles.

Islamic ethical teachings are derived from the hadiths. This is a compilation of Muhammad’s

words or sayings while he was still alive. Muhammad’s prophetic utterances are obligatory in
Islam. For instance, his utterances on the conservation of nature. The hadiths are considered holy

(though not at par with the Koran) and thus constitute part of Islamic ethical teachings. Stiff

penalty is imposed on those who do not adhere to the hadiths.

Islamic ethical teachings are derived from the Sunnah. This is a compilation of Muhammad’s

actions while he was still alive. The Sunnah contains the deeds of the prophet Muhammad. For

instance, Muhammad was a polygamist, thus; Muslims approve of polygamy. Therefore, the

Sunnah contains the approvals and disapprovals by the prophet and are thus part of Islamic

ethical teachings.

Islamic ethical teachings are derived from the Sharia. This is the Islamic supreme law governing

the Muslims in their ethical conduct. The Sharia refers to the right way, that is; the right path to

be followed by the Muslims. It is a set of religious principles which form part of the Islamic

culture. The Sharia is derived from the Koran, Hadiths and the Sunnah. It is divide into dos and

don’ts. For instance, immorality is prohibited by the Sharia.

Islamic ethical teachings are derived from the analogical reasoning by Islamic scholars

(jurisprudence or fatwas). This is a religious analogy or reasoning to derive rulings on new

matters arising, which were not addressed in the Koran, Hadiths, Sunnah and the Sharia. It is

done by intellectuals who use their wisdom to assess pertinent issues of ethical nature. This is

applies in situations such as the use and or abuse of drugs. It addresses controversial ethical

issues which arise with the changing times of this world of today.

Islamic ethical teachings are derived from the community consensus (urf or customs of the

community). It is categorized into two: that is, the scholarly consensus and the Islamic

consensus. By implication therefore, the community consensus is that which is agreed by the
Islamic community. This means that, what the community value is considered good to individual

members. Hence, Islamic source of ethical teachings.

Revelations or Islamic mysticism. These are spiritual experiences of prominent figures such as

Muhammad at Mt Hira, Musa at the burning bush incident and Mt Sinai and Isa during the 40

days and nights of fasting in the desert. These are considered ethical in that they are believed to

be coming from or revealed by Allah. For instance, the taking away of sandals when one is on

sacred ground as done by Moses before.

In conclusion, this presentation has examined the sources of Islamic ethical teachings. These are

but not limited to: the Koran, Hadiths, Sunnah, Sharia, Analogical reasoning, community

consensus and Revelations or Islamic mysticism. These teach Muslims on the right way of living

together in harmony with fellow human beings and nature.

ANALYZE THE CAUSES OF DIVORCE IN ISLAM

N.B CANDIDATES ARE EXPECTED TO IDENTIFY AND EXPLAIN THE CAUSES OF

DIVORCE IN ISLAM.

Divorce refers to the termination of marriage contract between husband and wife. It is the legal

dissolution of a marriage. This presentation seeks to identify and explain the various possible

causes of divorce in Islam. The causes of divorce are, but not limited to: infidelity, financial

problems, apostasy, abuse, impotence, poor hygiene, acculturation and individualism.

One of the causes of divorce in Islam is infidelity. This include enjoying sexual pleasures outside

marriage. That is, engaging in extra-marital affairs by either partner or both. This leads to
conflicts and in such cases, divorce is permitted in Islam so as to avoid the chances of sexually

transmitted infections.

One of the causes of divorce in Islam is financial problems. If the man fails to financially sustain

the family, then divorce is permissible in Islam as the family cannot endure hunger and

starvation forever.

One of the causes of divorce in Islam is apostasy. This is the renunciation of one’s belief or set of

belief systems. If and when one of the partners backslides from Islam, then divorce is

permissible.

One of the causes of divorce in Islam is abuse. This may be in form of physical, emotional and or

psychological abuse. In such cases as wife beating, divorce is granted in Islam in a bid to avoid

possible worst scenarios such as death and suicide.

One of the causes of divorce in Islam is impotence. This refers to the inability to copulate

(engage in sexual intercourse) or beget (father or sire) children. This includes infertility and or

barrenness. Since the main purpose of marriage in Islam is to procreate, it then follows with

necessity that when one of the partners in infertile, divorce is permissible.

One of the causes of divorce in Islam is forced marriage. Marriage is supposed to be a mutual

consent and if one of the partners does not approve of it, then this breeds the grounds for divorce

as there will be no mutual understanding and love.

One of the causes of divorce in Islam is poor communication. Due to work related situations, one

of the partners might find self working in far and distant lands which may create a

communication barrier. This breeds grounds for divorce in Islam.

One of the causes of divorce in Islam is drug and alcohol abuse or addiction. This usually leads

to one or both partners being irresponsible in a marriage and thus breeds grounds for divorce.

One or both partners may become physically violent due to intoxication which is not considered

good in Islam and in such situations, divorce might be an option.

One of the causes of divorce in Islam is individualism. Egocentric attitude towards each other

demoralize the other partner, leading to divorce.

One of the causes of divorce in Islam is acculturation. This is a situation whereby one changes

his or her culture due to exposure to other cultures. This is prohibited in Islam and if and when

the other partner adopt foreign cultures, then divorce is permitted.

One of the causes of divorce in Islam is failure to uphold marriage stipulations. When the

husband fails to act responsibly then divorce is permissible. Same applies when the wise denies

the husband his conjugal rights then divorce is permissible.

One of the causes of divorce in Islam is poor hygiene or lack of it. Islam is associated with

cleanliness. Hence, failure to be hygienic leads to divorce.

One of the causes of divorce in Islam is chronic illness such as HIV and AIDS or any other

sexually transmitted infections. In situations like these, divorce is permissible.

Favoritism in a polygamous marriage may also result in the termination of a marriage contract.

Polygamy is permitted in Islam where eligible men may marry up to four wives but favoritism is

not condoned (not allowed or accepted). In such instances, divorce is permissible.

In conclusion, this write-up has analyzed the causes of divorce in Islam. The presentation has

shown that the causes of divorce in Islam are, but not limited to: infidelity, financial problems,
apostasy, abuse, impotence, poor hygiene, acculturation and individualism. In as much as the

above factors breed grounds for divorce, the idea of divorce itself is not encouraged in Islam but

is permissible where there are irretrievable differences and must be a last resort as Allah is said

to detest (dislike intensely or loathe) divorce.

EVALUATE THE ROLE OF ISLAMIC CHARITY ORGANIZATIONS IN ZIMBABWE.

N.B CANDIDATES ARE EXPECTED TO HIGHLIGHT THE IMPACT OF THE

CONTRIBUTIONS OF ISLAMIC CHARITY ORGANIZATIONS IN ZIMBABWE

Islamic charity organizations are non-profit making organization, usually not directly affiliated to

the government. These are involved in many charity works such as providing free or at least

affordable education, infrastructure development, health services, food aid, human development

and the construction of mosques. Some of the roles of Islamic charity organizations in Zimbabwe

are: to provide both secular and religious education, infrastructure development, health services,

food provision and the construction of mosques. Some of the Islamic charity organizations

operating in Zimbabwe are, but not limited to: New Hope Trust and Elisabeth Johnson

Organization (Education), Red Crescent (Health), Zimbabwe Islamic Mission and Majlisul

Ulama Zimbabwe (Humanitarian aid and or welfare) and African Mission Agents (Water and

other infrastructure development).

One of the roles of Islamic organizations in Zimbabwe is to provide education. Organizations

such as the New Hope Trust and Elisabeth Johnson Organization aim at providing both secular

and religious education (formal and non-formal education in Zimbabwe. Islamic charity

organizations offer bursaries or scholarships to the less privileged. They build schools in a bid to
advance both formal and non-formal education. This is meant to eradicate illiteracy. However, it

should be noted that these Islamic charity organizations do not merely build schools for the

interests of Zimbabweans but in order to advance their interests. That is, spreading Islam through

Islamic type of education.

One of the roles of Islamic organizations in Zimbabwe is to provide infrastructure development.

Islamic charity organizations in Zimbabwe such as the African Mission Agents are involved in

the construction of dams, roads and bridges. When infrastructure is constructed, they are usually

given Islamic names. Organizations such as the African Mission Agents specialize in providing

water and other infrastructure developmental projects. Thus, they drill boreholes for water supply

and construct dams for both domestic and commercial use.

One of the roles of Islamic organizations in Zimbabwe is to provide health services. They

provide free and more affordable medical services in a bid to alleviate pain amongst the sick.

Health professionals (such as doctors without borders) travel to the far and near ends to offer

voluntary health services under the supervision of recognized medical practitioners. Examples of

such organizations include the Res Crescent.

One of the roles of Islamic organizations in Zimbabwe is to provide food to those facing

humanitarian crisis such as hunger and starvation. Organizations such as the Zimbabwe Islamic

Mission, Majlisul Ulama Zimbabwe and the Zakat Fund and are involved in various

humanitarian aid in Zimbabwe. They give food to Muslims first and then to non-Muslims in

order to lure them to the Islamic religion.

One of the roles of Islamic organizations in Zimbabwe is to help in the construction of Mosques.

This is common in rural areas such as Gutu, Mberengwa where people cannot afford to build.

More so, there is a significant number of Muslims in Mberengwa and Gutu districts because of

the presence of the Remba people who trace their ancestry to Arabs and or Jews of Saudi Arabia

and Palestine respectively.

One of the roles of Islamic organizations in Zimbabwe is to uplift women and the girl child.

Thus, thy offer human developmental services such as the uplifting of the girl child by equipping

her with life skills. This empowers both women and the girl child, especially those from the

humble backgrounds.

In as much as the Islamic charity organizations in Zimbabwe offer valuable help in many ways

than one, it should be noted that they do not do this without hidden motives. They are much

concerned with the spread of their Islamic religion than humanitarian aid. The services they offer

are actually a bait meant to lure non-Muslims into their religion. By implication therefore, the

Islamic charity organizations have ulterior motives since there is more to what meets the eye in

their aid approach.

In conclusion, this presentation has evaluated the role of Islamic charity organizations in

Zimbabwe. These charity organizations are involved in many charity works such as providing

free or at least affordable education, infrastructure development, health services, food aid and the

construction of mosques. The discussion has highlighted that some of the roles of Islamic charity

organizations in Zimbabwe are: to provide both secular and religious education, infrastructure

development, health services, food provision and the construction of mosques. The presentation

has also highlighted that some of the Islamic charity organizations operating in Zimbabwe are,

but not limited to: New Hope Trust and Elisabeth Johnson Organization (Education), Red
Crescent (Health), Zimbabwe Islamic Mission Majlisul Ulama Zimbabwe and (Humanitarian

aid and welfare) and African Mission Agents (Water and other infrastructure development). The

presentation has shown that these charity organizations in as much as they play a pivotal role in

the development of Zimbabwe as a nation, their main objective is to Islamize the people of

Zimbabwe under the guise of humanitarian aid.

TO WHAT EXTENT DO PILLARS IN ISLAM ENCOURAGE SOCIAL

RESPONSIBILITY?

N.B CANDIDATES ARE EXPECTED TO IDENTIFY AND EXPLAIN HOW THE

PILLARS IN ISLAM ECOURAGE AND OR PROMOTE THE WELFARE OF

HUMANITY.

The Five Pillars are the defining elements of the Islamic religion. They are the basic acts that are

regarded as mandatory to all Islamic believers. Social responsibility refers to what individuals do

to benefit the people in the communities. That is, doing something which benefits the next

person in the society. The pillars of Islam are; shahadah (declaration of faith), salat (prayer),

zakat (charity), fasting (saum) and hajj (pilgrimage to Mecca). They promote social

responsibility to a greater extent through giving to charity, empathy through fasting and being

considerate through prayers, equality and brotherhood through hajj. However, not all pillars

project a clear concept of responsibility but other factors such as the Sharia, Hadiths, Sunnah and

jihads do encourage social responsibility.

Shahadah (declaration of faith), is the most important pillar of them all. It is the confession of

faith where a new convert declares that “there is no God or deity worthy of worship but Allah
and Muhammad is his prophet and messenger. This promotes unity through monotheism. It also

promotes loyalty to both God and the Prophet. It builds humility and self-respect. It stops one

from committing social ills as one totally submits before Allah. However, not all Muslims are

able to practice it although they are able to pronounce it. Shahada also leads Muslims astray by

following everything done or said by Mohammad, such as wife-beating.

Salat (prayer) consists of five daily ritual prayers. Prayer unites the entire Muslim community by

worshipping at the same time globally and all facing Mecca. Prayer helps Muslims bear other

people’s burdens by praying for the sick and interceding for those who would have stumbled.

Through prayer, Muslims refrain from evil deeds as they believe that an omnipresent Allah is

watch them all the times. However, salat disrupts business and other social activities such as

sporting and learning activities as these daily timed or regulated prayers fall under the prime

business hours.

Zakat (prescribed charity) is the mandatory practice of charitable giving to the less privileged. It

is based on one’s accumulated wealth and the minimum requirement is giving at least 2.5% of

one’s annual savings. It can be done also by charity organizations. Thus, allowing them to

practice corporate social responsibility (ploughing back to the society). Zakat promotes social

responsibility in the sense that it encourages the spirit of sharing. It bridges the gap between the

poor and the rich, thus promoting poverty alleviation. It aims at reducing poverty in the world of

today, thus doing away with social classes of the haves and the have-nots. It promotes empathy

and compassion towards the less privileged of the society such as the poor, blind and the

vulnerable groups such as the widows. In as much as zakat is good, it can promote donor

syndrome and produce laziness. It is mandatory even to those of little fortunes. More so, the
Zakat Fund can be abused for selfish gains and sometimes to promote violent armed conflicts

such as jihads.

Sawm (fasting) is whereby Muslim across the globe fast for the whole month of Ramadan. They

fast from dawn to dusk. The sick, menstruating, elderly and the pregnant are exempted. Muslims

refrain from the world pleasures such as sexual intercourse, smoking, drinking beer and eating

food. This promotes social responsibility in many ways than one. It helps one to control the

desires of the flesh and teaches one that one can endure and survive even without the world

pleasures. It promotes compassion and or sympathy and make one feel the pain and hunger felt

by the less privileged who cannot afford a decent meal. This encourages the spirit of sharing and

giving, thus promoting equality and unity of purpose. It also promotes reconciliation as Muslims

are urged to forgive each other during the month of fasting. Be that as it may, fasting only

applies to those who are healthy. Fasting does not automatically leads to charity, some still

withhold their wealth during and after the month of Ramadan.

Hajj (pilgrimage to Mecca) is an obligation for those who are physically and financially able to

go to Mecca at least once in in one’s lifetime. It is an annual event which takes place during the

12th month of every Islamic lunar calendar. This promotes social responsibility by meeting

different Muslims from across the globe and worship as a team. It promotes charity as Islamic

charity organizations are formed which then give to the less privileged of the world. It reduces

tribalism, racism and xenophobia as Muslims from across the globe meet and interact as one part

of the bigger (global) family. It also promotes equality by putting on the same dress code (white

garments) symbolizing both unity and purity. It thus promotes the concept of brotherhood and or

sisterhood where all Muslims are considered equal both before Allah and men and those who are
financially and physical able may go on behalf of those who cannot. However, Hajj can only be

afforded by the rich. It is just but a formality.

To a smaller extent, there are other factors which promote social responsibility in Islam besides

the five pillars. These are: the Sharia, jihads and Islamic ethical teachings contained in the

Koran, Hadiths and the Sunnah.

In conclusion, this presentation has examined the extent to which the pillars in Islam encourage

social responsibility. The presenter has argued that the Islamic pillars do promote social

responsibility to a greater extent through giving to charity, empathy through fasting and being

considerate through prayers, equality and brotherhood through hajj. However, not all pillars

project a clear concept of responsibility but other factors such as the Sharia, Hadiths, Sunnah and

jihads do encourage social responsibility though to a smaller extent. By and larger, the issue of

the pillars in Islam promoting social responsibility can be looked at in ambivalence.

GLORIA IN EXCELSIS DEO (GLORY TO GOD IN THE HIGHEST)

THE END!!!
.