JAMB UTME - Islamic Religious Studies - 2003

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Tahārah is a symbolic preparation of the **body**. In Islam, Tahārah refers to the act of purifying oneself through ablution or ghusl (ritual bathing) before performing prayers or any religious act. This is done to make oneself physically and spiritually clean and pure before Allah. The ritual washing of different body parts and removing impurities from the body and clothing helps in preparing the body for worship and symbolizes the purification of the soul.

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The final and total prohibition of intoxicants is contained in Sūrah al-Māidah of the Quran. This chapter is the fifth chapter of the Quran and includes various laws and regulations related to food, drink, and other aspects of daily life. The prohibition of intoxicants is emphasized in verse 90 of this chapter, which states that "O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful." This verse makes it clear that the consumption of intoxicants is not permissible in Islam and is considered a sin.

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Forbidding Munkar in Islam means discouraging others from abominable acts. In Islam, Munkar refers to any action that is considered evil or morally wrong. It is the duty of every Muslim to forbid Munkar, which means they should speak out against any wrongdoing and discourage others from committing such acts. This can be done by advising, counseling, or even warning others against such actions. By forbidding Munkar, Muslims aim to promote a society that is based on justice and righteousness.

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The Hadītℎ above focuses on the dignity of labor. The Prophet (S.A.W) is encouraging people to engage in productive work and earn a living through their own efforts instead of resorting to begging. This highlights the importance of work and self-sufficiency in Islam and emphasizes the value of earning a livelihood through honest means. It encourages Muslims to be productive members of society and take responsibility for their own welfare.

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A Muslim who converts to another religion is known as a Murtadd in Islamic terminology. This term refers to a person who has renounced or abandoned their faith in Islam. In Islam, apostasy is considered a major sin and is punishable by death in some Islamic countries. However, it is important to note that the interpretation and application of apostasy laws vary widely across the Muslim world, and many Muslims do not believe in punishing individuals for leaving the faith. It is also important to respect the personal choices and beliefs of individuals, regardless of their religious affiliation or background.

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Taqrir, as a kind of Sunnah, means the silent approval of the actions of others by the Prophet (S.A.W). This means that the Prophet did not explicitly endorse or command a particular action, but he approved of it through his silence. This type of approval is considered a form of guidance for Muslims, as it shows that the Prophet did not object to the action and therefore it is permissible. This is an important aspect of Islamic jurisprudence, as it helps to establish the permissibility of certain actions or practices that may not be explicitly mentioned in the Quran or Hadith.

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Muhammed Bello justified Jihād against the Islamic state of Borno because of the people's tendency towards syncretism. This means that the people of Borno had combined Islamic beliefs and practices with traditional beliefs and practices. They were not following Islam in its purest form, which was a concern for Muhammed Bello and other Muslim leaders who believed in upholding the true teachings of Islam. Therefore, they saw Jihād as a necessary means to purify the Islamic practice in Borno and to remove any syncretic practices.

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The man who established the Muslim city of Qairawān was ‘Uqbah b. Nāfi'. ‘Uqbah b. Nāfi' was a companion of the Islamic prophet Muhammad, and was sent to North Africa to spread Islam. He led the Muslim conquest of North Africa and founded the city of Qairawān in what is now Tunisia. Qairawān became an important center of Islamic learning and culture, and it remains an important city in Tunisia to this day. It does not imply that the man who established the Muslim city of Qairawān was Ubaidah b. Sa'ad, Irshād b. Waqās, or Mūsa b. Naufāi.

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The principles of Hadīth criticism developed through "isnād and matn". Isnād refers to the chain of narrators that provide the origin of the Hadīth while matn refers to the content or text of the Hadīth. Therefore, the evaluation of the authenticity and reliability of the Hadīth depended on the examination of the credibility of the narrators in the chain (isnād) as well as the consistency and coherence of the text (matn). This methodology helped to prevent the spread of fabricated and inaccurate Hadīths and ensured the preservation of the authentic teachings of Islam.

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The question is referring to a verse in the Quran, and it is not provided in the question prompt. However, based on the given options, the verse above warns the Muslim 'Ummah against disunity. Disunity refers to the lack of unity or cooperation among a group of people who should be working together towards a common goal. The Quran emphasizes the importance of unity among Muslims and warns against any actions or attitudes that could lead to disunity. Muslims are encouraged to work together, support one another, and avoid divisions that can weaken the community. Disunity can be caused by various factors, such as differences in opinion, misunderstandings, or personal conflicts. The verse in the Quran serves as a reminder to Muslims to strive for unity and to avoid any actions or attitudes that could harm the community.

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“And how could you take it [back] while you have gone in unto each other, they have taken from you a firm and strong covenant (Mithaq) Q. 4:21

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The Qur'anic passage "Verily when He intends a thing His command is ‘Be’ and it ‘is’" (Q.36:82) highlights the power and will of Allah. Muslims believe that Allah has the power to make anything happen simply by saying "Be" and it comes into existence. This belief is a core part of Islamic theology and is referred to as the doctrine of divine command. This doctrine highlights the belief that Allah is the all-powerful Creator and sustainer of the universe. He has complete control over everything that happens and has the power to make anything happen just by His will. Muslims believe that Allah's power and will are not limited by any external factors and that everything that happens in the world is a result of His divine decree. Therefore, the belief in predestination is derived from this Qur'anic passage. It is the idea that Allah has already determined everything that will happen in the world, including the fate of individuals, and that everything happens according to His divine will. This belief is central to Islamic faith and is mentioned in many other passages of the Quran.

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By the year 1110 C.E., Andalusia had fallen under the control of al Murābitūn. The al Murābitūn, also known as the Almoravids, were a Berber Muslim dynasty that originated in the Sahara and controlled a vast territory that included present-day Morocco, Mauritania, Western Sahara, and parts of Algeria, Mali, and Spain. They conquered Andalusia from the Taifa kingdoms and ruled until the arrival of the Almohads in 1147 C.E.

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“…..Zakat eradicates poverty”.

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One of the contributions of Islam to women's welfare is the introduction of inheritance. In Islamic law, women are entitled to inherit from their parents, husbands, and other relatives. This right to inheritance ensures that women have a share in family property and wealth, which provides them with financial security and independence. This is a significant improvement over pre-Islamic Arabia where women were not allowed to inherit and had no financial rights or independence.

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Caliph ?Ab? Bakr reigned for 2 years. He was the first caliph, or successor, to lead the Muslim community after the death of the Prophet Muhammad. During his brief reign, he oversaw the consolidation of the Muslim community and launched successful military campaigns to expand its territory. He is considered a respected and important figure in Islamic history.

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Ayatul-Kursiyy not only teaches the oneness of ‘Allah but also emphasizes His Predominance, or sovereignty and power over all things. This verse, found in Qur'an Chapter 2 verse 255, describes Allah as the one and only God, who is eternal and all-powerful. It emphasizes the idea that Allah is the only one worthy of worship, and that nothing and no one can compare to His greatness. While Allah is also omnipresent and wise, these qualities are not specifically emphasized in this verse.

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The Zakāh which is given at the end of fasting is compulsory. Zakāh is one of the five pillars of Islam and is an act of worship that involves giving a portion of one's wealth to those in need. The amount of Zakāh that one has to pay is based on the value of their assets and income, and it is obligatory for Muslims who have reached a certain level of financial stability. The Zakāh given at the end of fasting, known as Zakāt al-Fitr or Fitrah, is a specific amount that is given on behalf of every member of a household at the end of the month of Ramadan. This Zakāh is obligatory for every Muslim who has the means to pay it, and it is intended to provide food and other necessities for those in need, particularly during the festive occasion of Eid al-Fitr. Therefore, the Zakāh which is given at the end of fasting is compulsory.

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The forms of revelations are explained in Q. 42:51 of the Quran. In this verse, Allah says that He reveals to His messengers through inspiration (wahy), by speaking to them directly (kalam), or through angels (tanzil). Inspiration is a form of divine revelation where Allah communicates with His chosen messengers through a spiritual channel without any intermediary. Speaking is a direct communication between Allah and His chosen messenger, where Allah speaks to the messenger directly without any intermediary. And angels are the intermediaries between Allah and His chosen messengers, where Allah sends His message to the messenger through an angel. This verse helps to understand the different forms of revelations that Allah uses to communicate with His messengers, and it emphasizes the importance of these revelations in guiding and leading people to the right path.

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In Surah Al-Tin, Allah swears by the Fig and the Olive. This is mentioned in chapter 95, verse 1 of the Quran. Swearing by something in Arabic culture is a way of emphasizing the importance and truthfulness of a statement. The Fig and Olive are considered important fruits in Islamic tradition and are associated with various symbolic meanings. The Fig is believed to symbolize knowledge and wisdom while the Olive is associated with peace and blessings. Allah often uses symbolic language in the Quran to convey deeper meanings and lessons. In this case, the mention of the Fig and Olive can be understood as a sign of the importance of knowledge, wisdom, peace, and blessings in the life of a Muslim. It serves as a reminder to seek knowledge, maintain peace and righteousness, and to be grateful for the blessings bestowed upon us.

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Talāq al bāin means an irrevocable divorce in Islamic law. It is a type of divorce that is final and cannot be undone or revoked. Once the husband pronounces the talāq al bāin, the marriage is terminated, and the couple cannot reconcile without the wife marrying another man and then getting divorced from him. This type of divorce is considered a last resort in Islam and is discouraged unless there are valid reasons for it.

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In Islamic law, cutting off the hand is the prescribed punishment (Hadd) for theft that meets certain conditions. The minimum amount that may be stolen to warrant cutting off the hand is 1/4 Dinar, which is equivalent to approximately 1.17 grams of gold. This amount is the minimum threshold that must be met before the punishment is applied. It is important to note that the punishment is not applied arbitrarily, but only after a legal process has been followed and all conditions for the punishment have been met.

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Hadith 34 of an-Nawawi teaches that a good Muslim should keep away from wrongdoing. The hadith emphasizes the importance of avoiding sins and transgressions, as well as following the straight path of Islam. The Prophet Muhammad (peace be upon him) is reported to have said that a Muslim should strive to be one of those who avoid evil actions, both in public and in private. This means that a good Muslim should not only refrain from committing sins but should also distance themselves from those who do. By doing so, they uphold the principles of Islam and set a good example for others to follow.

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“Jamiul-Azar was established during the Fatimids Caliphates” It is referred to as Unmud-Duniyah

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Sūratul-Fātihah is also referred to as "Ummul-kitāb". This is because it is considered the "Mother of the Books" and is the opening chapter of the Qur'an. It is a highly revered chapter and is recited in every prayer performed by Muslims. The name "Ummul-kitāb" signifies its importance as it contains the essence of the entire Qur'an and summarizes its key messages.

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The most important right which both Muslims and non-Muslims have under the Islamic political system is that of justice. This means that everyone, regardless of their religion or ethnicity, is entitled to equal treatment under the law and fair access to the judicial system. This includes protection against discrimination, oppression, and exploitation. The Islamic concept of justice is comprehensive and includes economic, social, and political dimensions, in addition to individual rights. The protection of this right is essential for the establishment of a just and peaceful society.

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In Islam, Jihad refers to the struggle or effort made by a Muslim to uphold their faith and values. It can take many forms, including the struggle against one's own desires and temptations, the struggle to spread the message of Islam peacefully, and in rare cases, the struggle to defend oneself or one's community from aggression. The legal status of Jihad in Islam is known as "fard kifayah", which means it is a communal obligation. This means that if a group of Muslims are attacked, it becomes an obligation for some of them to defend the community, but not necessarily all of them.

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The Prophet (S.A.W) granted general amnesty to all enemies of Islam after the Conquest of Makkah. After many years of hostility and persecution, the Prophet (S.A.W) and his followers finally returned to Makkah in triumph, without any bloodshed or resistance. Instead of seeking revenge, the Prophet (S.A.W) forgave his former enemies and declared a general amnesty for all. This act of mercy and forgiveness is considered a great example of the Prophet's (S.A.W) compassion and generosity.

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In Islamic jurisprudence, Ra'y is a mode of Ijtihad which technically means "considered opinion". It refers to the independent legal reasoning of a jurist based on their own analysis of the Quran and Sunnah, as well as other sources of Islamic law. Ra'y is based on personal reasoning and judgment, and is considered a valid form of Ijtihad as long as it follows established principles and methodology of Islamic jurisprudence. However, Ra'y is not always universally accepted, and is subject to debate and criticism by other scholars. Despite this, Ra'y has been an important tool in the development of Islamic jurisprudence, and has contributed to the richness and diversity of Islamic legal thought.

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The 8th day of Dhul Hijjah is called Yaum at-Tarwiyah. This is the day when pilgrims on Hajj start preparing for the most important day of Hajj, Yaum ‘Arafah, which falls on the 9th day of Dhul Hijjah. On Yaum at-Tarwiyah, pilgrims put on their Ihram (a special clothing worn by pilgrims during Hajj) and head towards Mina, which is a small village outside of Mecca. This day is called Yaum at-Tarwiyah because in the past, people used to drink a lot of water on this day to help them endure the intense heat during the following days of Hajj. "Tarwiyah" comes from the Arabic word "tarwaa" which means "to quench the thirst."

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The Battle of Siffin was fought under the Caliphate of ‘Ali. After the assassination of the third caliph, ‘Uthmān, ‘Ali was elected as the fourth caliph. However, his caliphate was disputed by Mu‘āwiya, the governor of Syria, who refused to pledge allegiance to him. This led to a series of battles including the Battle of Siffin, which was fought between ‘Ali's forces and Mu‘āwiya's forces in the year 657 CE. The battle ended in a stalemate, and a peace agreement was eventually reached.

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