JAMB UTME - Islamic Religious Studies - 1992

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The money given to a woman at the time of contracting her marriage is known as al-Mahar. In Islamic tradition, al-Mahar is a mandatory payment made by the groom to the bride as a sign of his commitment to taking care of her. It is also seen as a symbol of respect for the bride's worth and value. The amount of al-Mahar can vary depending on the wealth and circumstances of the groom and the bride, but it is usually a significant amount of money or property. The payment of al-Mahar is considered a part of the Islamic marriage contract and must be agreed upon by both parties before the marriage can take place. The payment of al-Mahar is an important aspect of Islamic marriage and serves as a reminder of the mutual respect and commitment that should be present in the relationship between the husband and wife.

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In Islamic inheritance law, a husband can inherit from his late wife's estate only if she has no living children, parents, or siblings. In this case, the husband can inherit 1/2 of his late wife's estate. However, if the wife has any living heirs from the aforementioned categories, the husband's share is reduced to 1/4. Therefore, the correct answer is 1/2, which is the percentage of the estate that the Muslim husband can inherit if his late wife has no living heirs except for him.

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One of the strong proofs of the authenticity of the Qur’ān is that the like of it has not been produced by an individual or a group of people. The Qur’ān is a unique and miraculous book that was revealed to Prophet Muhammad (S.A.W) in the Arabic language over 1400 years ago. It is a book that contains comprehensive guidance for all aspects of life, including spirituality, morality, social justice, and governance. The Qur’ān's language, style, and message are so unique that no one has ever been able to produce anything like it. Despite the challenges posed by the Arabic language, which is known for its complex grammar and eloquence, the Qur’ān's language is a masterpiece of eloquence and beauty. Its message transcends time and space and is still relevant today, just as it was 1400 years ago. This unique nature of the Qur’ān is a strong proof of its authenticity and divine origin. It is a testament to the fact that it was not the work of an individual or a group of people but rather a revelation from Allah (SWT) to Prophet Muhammad (S.A.W).

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The 23rd Hadīth of al-Nawawi's collection refers to purification as "half of faith." This means that purification or cleanliness is considered a fundamental part of the Islamic faith and is given great importance in Islamic teachings. Keeping oneself clean and pure, both physically and spiritually, is a way to show devotion and love for Allah and is believed to bring one closer to Him. The emphasis on purification is reflected in the Islamic practices of wudu (ritual washing before prayer) and ghusl (full-body purification), which are considered necessary before certain acts of worship.

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The verse "Certainly, we created man in the best make" is from Surah At-Tin, which is the 95th chapter of the Quran. The verse is a reminder to mankind of the unique and privileged position they have been given by Allah, who created them in the best possible form. It encourages believers to reflect on the blessings they have been given and to use them in the best possible way to serve Allah and humanity. The chapter also emphasizes the importance of good deeds and warns against arrogance and disobedience to Allah. Overall, the chapter highlights the beauty and significance of Allah's creation, including mankind, and emphasizes the importance of living a righteous life.

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The jurist who made Tasawwuf compatible with the Shari'ah was al-Ghazālī. He was a prominent Islamic scholar who lived in the 11th century and wrote many influential works on theology, philosophy, and law. One of his most famous works is "Ihya Ulum al-Din" (The Revival of Religious Sciences), which discusses the spiritual aspects of Islam and emphasizes the importance of Tasawwuf, or Islamic mysticism, in achieving a closer relationship with God. Al-Ghazālī argued that Tasawwuf could be practiced in a way that was consistent with the teachings of the Shari'ah, or Islamic law, and that it was necessary for the spiritual development of the individual. He played a significant role in shaping Islamic thought and is considered one of the most influential figures in the history of Islamic philosophy and theology.

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Imām Ash-shāfi'l studied under two of his predecessors, Mālik and Abū Hanīfah. Mālik was the founder of the Maliki school of jurisprudence, and Abū Hanīfah was the founder of the Hanafi school of jurisprudence. Both of them were prominent scholars of Islamic law and had a significant influence on the development of Islamic jurisprudence. Ash-shāfi'l studied under them and combined their teachings with his own to create his own school of jurisprudence, known as the Shafi'i school. The Shafi'i school is one of the four main schools of Islamic jurisprudence and is widely followed in many parts of the world today.

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The Prophet (S.A.W) ordered some of the Muslims to emigrate to Abyssinia, in order to go beyond the reach of their persecutors. At the time, the Muslims were facing intense persecution from the ruling elites of Mecca, who opposed their message and saw them as a threat to their power and influence. Some of the Muslims had already suffered physical violence and harassment, and their lives were in danger. The Prophet (S.A.W) advised them to seek refuge in Abyssinia, a Christian kingdom ruled by the just and fair King Negus. The Prophet (S.A.W) hoped that the Muslims would find protection and security there, away from their persecutors. Additionally, the Prophet (S.A.W) knew that the Negus was a just and fair ruler and hoped that the Muslims could preach Islam to him and his people, who might be receptive to their message. This early migration to Abyssinia was an important event in Islamic history and demonstrated the early Muslim community's commitment to their faith and willingness to endure hardship for the sake of Allah.

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Ijmā is the Arabic term for "consensus of opinion" in Islamic law. It refers to the agreement of the Muslim community on a particular issue. Ijmā is considered one of the primary sources of Islamic law, along with the Qur'an, the Sunnah (the sayings and actions of the Prophet Muhammad), and qiyas (analogical reasoning). The concept of ijmā is used to establish legal rulings on matters where there is no clear guidance in the other sources of Islamic law. The consensus can be reached by scholars or the general public, and it is generally accepted as a strong evidence in Islamic jurisprudence.

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The first Umayyad caliph was Mu’awiya b. Abi Sufyān. After the assassination of the third caliph, Uthman, Mu'awiya, who was then the governor of Syria, became involved in the political struggle for leadership of the Islamic community. Eventually, he emerged as the leader of the Umayyad dynasty, which would rule the Islamic empire from 661 to 750 CE. Mu'awiya established his capital in Damascus and expanded the Islamic empire through conquests in North Africa and Central Asia. Despite some controversy surrounding his ascent to power and his rule, Mu'awiya is credited with establishing a stable and powerful Islamic state and laying the foundation for the Umayyad dynasty.

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The verse of the Qur’an "wa lam yakun lahu kufuwan ahad" (112:4) means "And there is none comparable to Him." This verse emphasizes that Allah is unique and incomparable, with no equals or rivals. It affirms that there is only one God and that no one and nothing can match His greatness or power. The verse also emphasizes the transcendence of God, highlighting the fact that He is beyond human understanding and imagination. In Islamic theology, this concept is known as tawheed, which means the oneness and unity of God. It is a fundamental tenet of the Islamic faith and underpins all aspects of Muslim belief and practice.

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One of the conditions for performing the Hajj, which is the annual Islamic pilgrimage to Mecca, is the ability to finance the journey. The Hajj is one of the Five Pillars of Islam, and it is obligatory for all financially and physically capable Muslims to perform it at least once in their lifetime. The ability to finance the journey is an important condition for performing the Hajj, as it involves traveling to Mecca, staying there for several days, and performing various rituals and rites. The cost of performing the Hajj can vary depending on various factors such as the country of origin, mode of transportation, and accommodation. However, it can be a significant expense for many people, especially those who come from poorer countries. Therefore, to perform the Hajj, a person must have the financial means to cover the cost of travel, accommodation, and other expenses associated with the journey. This condition ensures that those who perform the Hajj are able to do so without facing financial hardship or burdens. In summary, the answer to the question is that one of the conditions for performing the Hajj is the ability to finance the journey.

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Prophet Musa (A.S.) went to the sacred valley where he received divine directives. This incident is mentioned in the Quran in Surah Taha, where Allah instructs Prophet Musa (A.S.) to go to the sacred valley of Tuwa to receive guidance and a mission to go to Pharaoh. In this valley, Prophet Musa (A.S.) spoke to Allah and received his commands.

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The initial spread of Islam in West Africa can be described as generally peaceful and systematic. Islamic traders and scholars from North Africa gradually introduced Islam to West Africa through peaceful interactions with local communities, including intermarriage, trade, and teaching. The spread of Islam in West Africa was gradual, but over time, it gained a firm foothold and became deeply ingrained in the local culture, influencing art, architecture, and social norms.

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The memorization, recording and compilation of the Qur’ān ensured its authenticity. The Qur’ān was initially transmitted orally through memorization by the Prophet Muhammad's companions and later recorded in writing during his lifetime. The process of memorization and preservation of the Qur’ān continued after the Prophet's death, with many individuals committing the entire text to memory and passing it on to the next generation. This process of memorization, combined with the early written copies of the Qur’ān, helped to ensure the authenticity of the text. The standardization of the text during the caliphate of Uthman also helped to further safeguard the Qur’ān from errors and alterations. As a result, Muslims today believe that the Qur’ān is the unaltered word of God, revealed to the Prophet Muhammad, and is therefore the ultimate authority for all aspects of their faith and life.

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A Hadith with an uninterrupted chain of authorities traced back to the Prophet Muhammad (S.A.W) himself is described as Mutawatir. Mutawatir is an Arabic term that means "consecutive" or "successive," and in the context of Hadith, it refers to a narration that has been transmitted by a large number of narrators in each generation, in such a way that it is impossible for them all to have agreed upon a lie or a mistake. Therefore, a Mutawatir Hadith is one that is considered to be authentic and reliable because it has been transmitted by multiple narrators with an uninterrupted chain of authorities traced back to the Prophet Muhammad (S.A.W) himself. In other words, a Mutawatir Hadith is a narration that has been transmitted by so many narrators in each generation that it becomes inconceivable that they all could have conspired to fabricate it. Therefore, a Mutawatir Hadith carries a high degree of certainty and reliability because it is supported by such a large number of narrators with an unbroken chain of transmission. In summary, a Hadith with an uninterrupted chain of authorities traced back to the Prophet Muhammad (S.A.W) himself is described as Mutawatir.

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When Prophet Muhammed (S.A.W) led the Muslims in a triumphant entry into Makkah, all Makkans were assured of their safety if they entered the sacred mosque or remained indoors in their homes. They were not required to enter the house of Abū Sufyān, prostrate themselves before Muhammed (S.A.W), surrender all their belongings or free all detained Muslims. The Prophet (S.A.W) wanted to show mercy to the Makkans and to establish peace and stability in the city, so he forgave his enemies and granted amnesty to those who had fought against him.

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The verse quoted above from the Quran (Q. 5:91) enumerates the evils of wine and gambling. It states that Satan wants to create enmity and hatred among people through these vices. The verse emphasizes the importance of staying away from these activities and following the guidance of Allah to protect oneself from their harms.

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The quotation, "Surely, we created man of the best stature, then, we reduced him to the lowest of the low save those who believe and good works" is from Surat al-Tīn. This chapter of the Qur’an highlights the greatness of Allah's creation, and how humanity was created in the best form, but some have gone astray due to their disbelief and evil deeds. However, those who have faith and do good deeds are elevated above others. The chapter emphasizes the importance of faith and good deeds for attaining success in this life and the Hereafter.

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The earliest written records of West African history were written in Arabic because several Arabic schools existed in West Africa shortly after the advent of Islam. As Islam spread to West Africa, Arabic became the language of learning and scholarship. Arab traders and scholars also brought Arabic script to the region, and many West Africans embraced Islam and learned to read and write in Arabic. This led to the creation of many Arabic manuscripts documenting West African history, literature, and religion.

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The secondary sources of Sharī'a are Ijmā' (consensus of scholars) and Qiyās (analogical reasoning). The primary sources of Sharī'a are the Qur'ān and Hadīth (traditions of the Prophet Muhammed). Therefore, the correct answer is Ijmā' and Qiyās.

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To maintain the quality of Taqwā, one has to be disciplined. Taqwā is an Islamic concept that refers to the consciousness of Allah and obedience to His commands. It is about being mindful of Allah's presence, fearing His punishment, and striving to do good deeds. Discipline is necessary to maintain Taqwā because it requires a consistent effort to follow Allah's commands and avoid prohibited actions. It involves adhering to a strict routine of worship, such as praying five times a day, fasting, giving charity, and avoiding sins. Without discipline, it becomes difficult to maintain the quality of Taqwā as it is easy to become lazy or neglectful in one's religious duties. Therefore, discipline is an essential requirement for maintaining the quality of Taqwā.

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The verse "God was well pleased with the believers when they pledged all allegiance unto thee beneath the tree" is referring to the pledge of 'Aqabah, which was a significant event in early Islamic history. The Prophet Muhammad (peace be upon him) and a group of his followers traveled from Medina to Mecca to meet with a group of pilgrims from Yathrib (Medina). This meeting took place at night under a tree in 'Aqabah, where the Prophet Muhammad (peace be upon him) explained the teachings of Islam to the pilgrims and asked for their support in spreading and defending the religion. The pilgrims pledged their allegiance to the Prophet Muhammad (peace be upon him) and promised to support him and the Muslim community. This event is considered a turning point in the spread of Islam, and the verse mentioned above was revealed to commemorate the believers' allegiance to the Prophet Muhammad (peace be upon him) at the pledge of 'Aqabah.

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The first Islamic university established in West Africa was in Timbuktu. It was founded in the 14th century and became a renowned center of Islamic scholarship, attracting students and scholars from across Africa and the Middle East. The university was known as the University of Sankore and consisted of several madrasas, which were Islamic schools that provided education in various fields such as theology, law, and astronomy. The scholars who taught at the University of Sankore were highly respected and produced many works on Islamic law and other subjects.

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The waiting period for a divorced woman is termed 'iddah. It is a period of time during which a divorced woman must observe certain restrictions before she can remarry. The purpose of the 'iddah is to ensure that the woman is not pregnant from her previous husband and to give her time to adjust to her new status. The length of the 'iddah varies depending on the circumstances of the divorce, but it is usually three menstrual cycles. During this period, the woman must abstain from sexual intercourse and cannot marry anyone else. The 'iddah is an important part of Islamic law that protects the rights and dignity of women.

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The phrase "Muhammad rasūlullah" in the kalimatu shshahādah means that Muhammad (S.A.W.) is a messenger of Allah. This means that he was chosen by Allah to convey His message to humanity and guide them towards the path of righteousness. As a messenger, he was tasked with delivering the final revelation from Allah, the Quran, and demonstrating its application through his actions and teachings. By testifying to this in the shahādah, Muslims declare their belief in Muhammad as the last and final messenger of Allah.

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The monogamous life of Prophet Muhammad (S.A.W) lasted for 25 years.

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The 'iddah period is the waiting period that a divorced or widowed woman must observe before she can remarry. One of the wisdoms in instituting 'iddah is to give a chance for reconciliation between the couple, as it provides a cooling-off period where emotions can settle and issues can be resolved. It also allows time for any potential pregnancy resulting from the previous marriage to be established, ensuring that there is no confusion about paternity in future marriages. Furthermore, the 'iddah period helps to prevent any hasty or impulsive remarriage, which may not be in the best interest of the woman or her future children.

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Women are directed to dress modestly in verse 24:31 of the Qur'an. This verse is often cited as a directive for Muslim women to cover their bodies and dress modestly in public. The verse reads, "And tell the believing women to lower their gaze and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women." This verse encourages modesty and humility in dress and behavior for both men and women in Islam, but specifically addresses women and the way they dress in public.

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The term most closely related to divorce is 'Iddah. In Islamic law, 'Iddah refers to the waiting period that a divorced woman must observe before she can remarry. It is a period of three menstrual cycles or three lunar months, during which the woman must remain unmarried and cannot have any sexual contact with any man. The purpose of 'Iddah is to ensure that the woman is not pregnant, and to give her time to reconcile with her former husband if possible. The waiting period also provides a time for emotional healing and adjustment for both the woman and her family. Therefore, 'Iddah is a significant aspect of Islamic divorce, and it is considered to be a period of reflection and introspection for the parties involved.

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Standing on Arafat is a major difference between Hajj and Umrah. Arafat is a vital and integral part of Hajj, where the pilgrims stand in the plain of Arafat and engage in supplication and worship. The standing at Arafat is considered the climax of Hajj, and without it, the Hajj is considered incomplete. On the other hand, Umrah does not include standing at Arafat. Umrah is a lesser pilgrimage that can be performed at any time of the year, and it does not have the same requirements as Hajj, including standing at Arafat.

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Musnad is a collection of ahādīth arranged according to the names of their authorities. This means that the hadiths are organized based on the companions of the Prophet Muhammad (peace be upon him) who narrated them, and not based on specific topics or in alphabetical order. The word "Musnad" itself means "supported" or "founded upon," which reflects the importance placed on the chain of narrators in authenticating the hadiths.

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Superstitious beliefs are not compatible with Islamic principles because they are usually contrary to the concept of īmān. Islamic principles emphasize the importance of faith in Allah (SWT) and following the teachings of the Prophet Muhammed (SAW) as the only source of guidance. Superstitious beliefs are often based on unfounded beliefs and irrational fear, which goes against the concept of īmān and the rational and logical principles of Islam. Therefore, they are not encouraged in Islam.

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The statement that completes the Hadith which says 'He is not a faithful Muslim who eats to his fill while …' is 'his neighbor is hungry beside him.' This Hadith emphasizes the importance of caring for one's neighbors and being mindful of their needs, especially when it comes to providing food. It highlights the moral obligation that Muslims have towards their neighbors and the importance of showing compassion and generosity towards them.

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In Islam, intoxicants are considered forbidden even in small quantity. The consumption of alcohol and other intoxicants is strictly prohibited in Islam as it can cloud a person's judgment, lead to inappropriate behavior, and harm one's health. This prohibition is based on various verses of the Qur'an and teachings of the Prophet Muhammad (peace be upon him) that emphasize the harmful effects of intoxicants and the importance of maintaining a clear and sober mind. Therefore, Muslims are expected to completely abstain from consuming any intoxicating substances.

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Abdullah b. Ubayy led away a section of the Muslim army when preparations were on for the battle of Uhud. He was the leader of the hypocrites who pretended to be Muslims but secretly harbored disbelief and ill will towards Prophet Muhammad (S.A.W) and the Muslim community. Abdullah b. Ubayy convinced a group of Muslims to abandon their posts just before the battle began, which weakened the Muslim army's position and led to their defeat.

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The Battle of Hunayn resulted in more people being converted to Islam. The battle took place in 630 AD, shortly after the conquest of Mecca by the Muslims. The Hawazin tribe, along with other Arab tribes, gathered to fight against the Muslims, but the Muslims were able to achieve a decisive victory. According to historical accounts, the spoils of war from this battle were significant, and many of the newly converted Muslims from Mecca and Medina were given a share. This act of generosity, combined with the victory in battle, is said to have had a significant impact on the Arab tribes, who were impressed by the Muslims' unity and faith. As a result, many more people were converted to Islam after the Battle of Hunayn.

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