JAMB UTME - Islamic Religious Studies - 2020

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The Miraj is associated with Prophet Muhammad (S.A.W). The term "Miraj" refers to the Prophet's ascension to the heavens, which occurred during his lifetime. According to Islamic tradition, the Prophet was taken from the Kaaba in Mecca to the farthest mosque in Jerusalem on a miraculous night journey known as the Isra. From there, he was taken to the heavens, where he met with various prophets, including Adam, Abraham, Moses, and Jesus, and eventually reached the highest point in paradise, where he spoke directly with God. This journey is considered one of the most significant events in Islamic history and is commemorated annually with a holiday known as Lailat al-Miraj. Out of the given options, Nuh (A.S), Ibrahim (A.S), and Isa (A.S) are all prophets in Islamic tradition, but none of them are associated with the Miraj. The Miraj is a unique event in the life of Prophet Muhammad (S.A.W) and is considered one of the most important events in the Islamic faith.

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Sūratul-Fātihah is also referred to as "Ummul-kitāb". This is because it is the first chapter of the Quran and contains the essential themes and messages that are repeated throughout the entire Quran. "Ummul-kitāb" means "the mother of the book" and refers to the fact that Sūratul-Fātihah is considered to be the most important and fundamental chapter of the Quran. Muslims recite Sūratul-Fātihah in their daily prayers and it is also recited during many other Islamic rituals and ceremonies.

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Uthman b. Affan was born to the family of Banu Umayyah. Banu Umayyah was one of the clans of the Quraysh tribe in Mecca. Uthman b. Affan was a close companion of the Prophet Muhammad and became the third caliph of the Muslim community after the death of the Prophet. During his reign, he oversaw many significant accomplishments, such as the standardization of the Quran and the expansion of the Islamic empire. Uthman b. Affan's leadership and contributions to the early Islamic community are highly respected by Muslims around the world.

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The man who established the Muslim city of Qairawān was 'Uqbah b. Nāfi'. 'Uqbah b. Nāfi' was an Arab Muslim general who conquered North Africa in the 7th century CE. He founded the city of Qairawān in Tunisia in 670 CE, which became an important center for Islamic scholarship and culture. Qairawān was one of the first Muslim cities in North Africa and played a vital role in spreading Islam throughout the region. Today, Qairawān is still an important city in Tunisia and is known for its historic Islamic architecture and cultural significance.

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The people described as sharrul-bariyyah in Sūratul-Bayyinah are the Ahlul-kitāb and mushrikūn. The term "sharrul-bariyyah" is mentioned in verse 98:6 of the Quran, where it refers to a group of people who are the worst of creatures. The term "bariyyah" refers to all creatures created by Allah, so "sharrul-bariyyah" means the worst of all created beings. In the context of Suratul-Bayyinah, the people described as sharrul-bariyyah are those who received clear evidence of the truth of Islam but rejected it. This refers to the Ahlul-kitāb (People of the Book) who had received earlier revelations from Allah, such as Jews and Christians, and the mushrikūn (polytheists) who worshipped idols and multiple deities. So, the people referred to as sharrul-bariyyah in Sūratul-Bayyinah are those who, despite receiving clear evidence and guidance, chose to reject the truth and follow their own desires, thereby earning the condemnation of Allah.

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In the early part of Islam in West Africa, the ribāt was primarily a center for religious propagation. Ribāt is an Arabic word that refers to a fortified outpost or military station used in early Islamic history to guard the frontiers of Muslim territories. In West Africa, the ribāt served as a center for spreading Islam and its teachings. Islamic scholars and religious leaders established ribāts in areas where Islam was not yet well-established. These centers were used to teach Islamic principles, spread the message of Islam, and train new converts in Islamic practices and beliefs. The ribāts were also used to provide spiritual guidance and counseling to people who were seeking a deeper understanding of Islam. While the ribāts were primarily focused on religious propagation, they also played an important role in promoting social reform, Sufi indoctrination, and fraternal movements in West Africa. Through their teachings and guidance, the ribāts helped to establish a strong Islamic presence in the region and contributed to the growth and development of Islamic scholarship and practice in West Africa.

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A decision taken in the interest of the public is called Istislah in Islamic jurisprudence. Istislah is a term that refers to the use of public interest as a basis for legal reasoning in situations where there is no clear guidance from the Qur'an or Sunnah. It involves making a decision that benefits society as a whole, even if it may not necessarily be explicitly mentioned in Islamic law. Ijtihad, on the other hand, is the process of making a legal decision by independent reasoning and interpretation of the Qur'an and Sunnah. Urf refers to customary practices that are widely accepted in a particular society, while Jihad refers to the struggle for the sake of Allah. In summary, Istislah is the Islamic legal concept that refers to making decisions in the interest of the public, even if it is not explicitly mentioned in Islamic law.

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The prayer that is not observed between Isha and Fajr is Istisqa. Istisqa is a special prayer for asking for rain and is performed only when there is a need for rain in a specific area. It can be performed at any time during the day or night, and is not limited to the time between Isha and Fajr. Witr is a special, optional prayer that is performed after Isha and before Fajr. Tahajjud is a late-night prayer that can be performed after Isha and before Fajr. Shaf'i is a term used to describe one of the four main schools of thought in Sunni Islam, and it does not refer to a specific prayer.

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The first revelation to the Prophet Muhammad (SAW) was Qur'an chapter 96, which is called "Surah Al-Alaq" (The Clot or The Clinging Clot). This is the 96th chapter in the current order of the Quran and it consists of five verses. Surah Al-Alaq begins with the command "Read! In the name of your Lord, who created" and continues with the message of the importance of seeking knowledge and the consequences of neglecting it. It was during the month of Ramadan in the year 610 CE when the Angel Jibril (Gabriel) came to the Prophet Muhammad (SAW) and delivered the first five verses of this chapter. This event is known as "Iqra" or "the first revelation" and marks the beginning of the revelation of the Quran to Prophet Muhammad (SAW). This momentous event is considered a turning point in the history of Islam and is celebrated every year as "Laylat al-Qadr" (the Night of Power) during the last ten days of Ramadan.

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"Miracles" is not among the articles of faith. Articles of faith refer to the fundamental beliefs of a religion, and they can vary between different religions. However, in Islam, the six articles of faith are belief in: - One God (Allah) - Angels - Prophets - Books of revelation (scriptures) - The Day of Judgment - Destiny (that everything is predetermined by God) So, belief in miracles is not considered one of the six articles of faith in Islam, but it is a common belief among many religious communities and is often associated with certain religious figures and events.

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Sūratul-Kawthar is a chapter in the Quran that was revealed to the Prophet Muhammad in response to the persecution and insinuations of the Makkans towards him. The Makkans, who were the dominant tribe in Mecca at the time, were opposed to the Prophet's message of monotheism and his call for them to abandon their idols and worship only Allah. They resorted to various tactics to undermine the Prophet's credibility, including spreading rumors and making false accusations. The revelation of Sūratul-Kawthar served as a reminder to the Prophet and his followers that they should not be discouraged by the Makkans' persecution and should continue to resist their attempts to stop the spread of Islam. The chapter also provided reassurance to the Prophet that despite the Makkans' opposition, Allah had bestowed upon him a great bounty, symbolized by the river of Kawthar. This bounty was not only in the form of spiritual blessings but also in the form of a large and devoted following that would continue to grow and spread the message of Islam. Therefore, in summary, Sūratul-Kawthar was revealed to provide comfort and encouragement to the Prophet and his followers in the face of the Makkans' persecution and insinuations. It was a reminder to them that they should resist the Makkans' attempts to undermine their message and continue to spread Islam, with the assurance that Allah had bestowed upon them a great bounty.

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The inherent virtue in the Qur'anic verse Q.4:58 is the virtue of adālah, which means justice. The verse is commanding Muslims to render back their trusts to those to whom they are due and to judge between people with justice. This means that when making decisions or taking actions that affect other people, they should be fair and impartial. The idea is to treat others as one would like to be treated, with fairness and equity. In simple terms, the verse is emphasizing the importance of being just and fair in all dealings with others.

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Excellent or sound traditions in Islam are grouped under two main categories: Sahih and Hasan. Sahih refers to hadiths that are considered to be authentic, reliable, and meet the highest standards of transmission and verification. Sahih hadiths are those which were narrated by a chain of narrators that is continuous, reliable, and free from any defects or inconsistencies. They are considered to be the most trustworthy of all the hadiths, and are often used to establish Islamic legal rulings and beliefs. Hasan refers to hadiths that are considered to be good or acceptable, but not quite as strong as Sahih. Hasan hadiths are those which were narrated by a chain of narrators that is reliable, but may contain minor defects or inconsistencies that do not affect the overall reliability of the hadith. They are considered to be a strong form of evidence, but are not used as frequently in legal rulings or beliefs as Sahih hadiths. Musannaf and Da'if are not categories of excellent or sound traditions. Musannaf refers to a specific type of hadith collection, while Da'if refers to hadiths that are considered to be weak or unreliable due to flaws in their transmission or verification. These types of hadiths are not used to establish Islamic legal rulings or beliefs.

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The first attempt to collect Hadith, the sayings and actions of Prophet Muhammad (peace be upon him), was made during the reign of Umar ibn Abdul Aziz. Umar ibn Abdul Aziz was the eighth Umayyad caliph and is known for his piety and efforts to reform the administration of the Islamic state. He ordered scholars to collect and authenticate the sayings and actions of Prophet Muhammad (peace be upon him) to ensure their preservation and prevent the spread of false or fabricated reports. This collection of Hadith is known as "Mishkat al-Masabih" and is considered one of the earliest compilations of Hadith in Islamic history.

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The correct answer is Q. 42:51. This verse in the Quran explains the different ways in which Allah communicates with His prophets, including through revelation. The forms of revelation include direct inspiration to the heart (wahy al-qalb), spoken words heard by the prophet (wahy al-samt), and angelic visitations (wahy al-malaikah). This verse also emphasizes that the Prophet Muhammad (SAW) did not receive these revelations through his own desire, but rather through the command of Allah.

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An Hadith is referred to as da'if (weak) because it has defects in its isnad and matn. Isnad refers to the chain of transmission of the Hadith, and matn refers to the actual content of the Hadith. If the chain of transmission is weak or unreliable, or if the content of the Hadith is inconsistent with other reliable sources, the Hadith is considered da'if. This does not necessarily mean that the Hadith is fabricated, but rather that its authenticity is uncertain, and it should not be used as a basis for religious teachings or practices.

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The art of witchcraft is disapproved of in Sūrat al-Falaq. In this surah, Allah instructs Prophet Muhammad (SAW) to seek refuge in Him from the evil of those who practice witchcraft and blow on knots. The surah is a supplication seeking refuge in Allah from various evils, including the evil of witchcraft.

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By the year 1110 C.E., Andalusia had fallen under the control of Al Murābitūn. Al Murābitūn was a North African Islamic dynasty that controlled Andalusia, Morocco, and parts of Algeria and Tunisia during the 11th and 12th centuries. They were known for their religious piety and military prowess, and were able to expand their empire through conquest and the establishment of trade routes. Under their rule, Andalusia flourished culturally and economically, with advances in art, literature, and science.

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The author of the Muwatta was the Imām of Dārul-Hijrah. Dārul-Hijrah was a city in the Hijaz region of present-day Saudi Arabia, which was one of the most important centers of Islamic scholarship during the time of the Prophet Muhammad. The Imām who wrote the Muwatta was a highly respected scholar and leader in this city. The Muwatta is a collection of hadith (reports of the sayings and actions of the Prophet Muhammad) and is considered to be one of the earliest and most authoritative books of hadith. In simple terms, the Imām who wrote the Muwatta was a highly respected scholar and leader in the city of Dārul-Hijrah.

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Belief in the Prophets of Allah implies that one should emulate their examples in serving humanity. The Prophets of Allah were sent to guide humanity and to serve as examples of how to live a righteous and just life. Believing in them means accepting their message and striving to live according to the values and principles they taught. This includes serving and helping others, promoting justice and compassion, and living a life that is pleasing to Allah. It does not require withdrawing from society or making an annual pilgrimage to their tombs, but rather actively engaging with the world and making positive contributions to society.