JAMB UTME - Islamic Religious Studies - 2001

Ajụjụ 1 Ripọtì

The period of custody of a baby girl after her mother has been divorced lasts until she is

married

mature

10years old

5years old.

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Nikah (Marriage) (WAEC)

Nikah (Marriage)

Lee Azịza

Ajụjụ 2 Ripọtì

Men and women are considered equal in Q.16:97 in relation to

responsibilities

piety

intelligence

discipline

Akọwa Nkọwa

In Q.16:97, men and women are considered equal in relation to piety. This verse states that whoever does good, whether male or female, and is a believer, they will enter paradise and not be wronged. It emphasizes that one's gender does not determine their worth in the eyes of God and that both men and women are equally capable of attaining piety and earning God's reward.

Gụọ akwụkwọ nkuzi na Moral Lessons From The Qur’an (WAEC)

Gụọ akwụkwọ nkuzi na Importance Of The Glorious Qur’an (JAMB)

Moral Lessons From The Qur’an

Importance Of The Glorious Qur’an

Lee Azịza

Ajụjụ 3 Ripọtì

The man who analyzed the first encounter the Prophet (S.A.W) with Angel Jibril was

Hatīb b. Abī Balta’a

Waraqah b. Nawfal

Arqam b. Arqam

‘Uthmān b. ‘Affān.

Akọwa Nkọwa

The man who analyzed the first encounter of the Prophet Muhammad (peace be upon him) with Angel Jibril was Waraqah bin Nawfal. He was a relative of the Prophet's wife, Khadijah, and was known for his knowledge of the Bible and Christian scriptures. According to Islamic tradition, Waraqah was one of the first people to believe in the prophethood of Muhammad after hearing about his experiences with Angel Jibril. He was also instrumental in explaining the revelations that the Prophet received and helped to validate his message to the early Muslims. Waraqah's analysis of the first encounter between the Prophet and Angel Jibril is important because it helped to establish the authenticity of the Prophet's revelations and provide early Muslims with a deeper understanding of the message of Islam. His role in early Islamic history is a testament to the importance of knowledge and scholarship in the Islamic tradition.

Gụọ akwụkwọ nkuzi na Revelation Of The Glorious Qur’an (JAMB)

Gụọ akwụkwọ nkuzi na Preservation Of The Glorious Qur’an (JAMB)

Revelation Of The Glorious Qur’an

Preservation Of The Glorious Qur’an

Lee Azịza

Ajụjụ 4 Ripọtì

Sūrah 2:195 above can be interpreted as discouraging

stealing

bribery

gambling

smoking

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Study Of The Arabic Text Of The Following Suwar/Ayat (JAMB)

Gụọ akwụkwọ nkuzi na Tafsir (JAMB)

Study Of The Arabic Text Of The Following Suwar/Ayat

Tafsir

Lee Azịza

Ajụjụ 5 Ripọtì

The Sahāba were the first embark on the interpretation of the Glorious Qur’ān in order to

be known as teachers of Tafsīr

bring out the treasures in the Glorious Qur’ān

excel above other scholars

get used to the language of the Glorious Qur’ān

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Tafsir (JAMB)

Tafsir

Lee Azịza

Ajụjụ 6 Ripọtì

The verse above, is an expression of man’s absolute

loyalty to ‘Allāh

dependence on ‘Allāh

obedience to ‘Allāh

humility to ‘Allāh

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Revelation Of The Glorious Qur’an (JAMB)

Revelation Of The Glorious Qur’an

Lee Azịza

Ajụjụ 7 Ripọtì

Labour crises could be resolved if employers of labour adhere to the Prophet’s advice which says

pay the labourer before his sweat dry

it is better to cut firewood and sell than to beg

Muslims should abstain from idleness

the honour of a Muslim should not be violated.

Akọwa Nkọwa

The Prophet's advice that can help resolve labor crises is to "pay the laborer before his sweat dries." This means that employers should pay their workers promptly and fairly for the work they have done. By doing so, it can improve the relationship between employers and employees, and also motivate the workers to do their best in their jobs. This advice promotes fairness and respect for workers' rights, which is essential in maintaining a healthy and productive work environment. When workers are treated with respect and fairness, they are more likely to be loyal, productive, and committed to their jobs. Therefore, employers who adhere to this advice can create a better working environment that benefits both the workers and the employers. Ultimately, this can lead to the resolution of labor crises, and the creation of a more peaceful and harmonious society.

Gụọ akwụkwọ nkuzi na Hadith (JAMB)

Gụọ akwụkwọ nkuzi na Moral Lessons In The Glorious Qur’an And Hadith (JAMB)

Hadith

Moral Lessons In The Glorious Qur’an And Hadith

Lee Azịza

Ajụjụ 8 Ripọtì

A mature Muslim who wakes up only to discover that it was the first day of Ramādān is expected to

observe imsāk and make up

start his fasting the next day

compensate the day with kaffārah

observe imsāk without making up.

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Sawm (Fasting) (WAEC)

Sawm (Fasting)

Lee Azịza

Ajụjụ 9 Ripọtì

In the Islamic law of inheritance, the share of the mother of the deceased who has no children is

1/2

1/3

1/4

1/6

Akọwa Nkọwa

According to Islamic law of inheritance, if the deceased has no children, then the mother will receive a share in the inheritance. The share of the mother in this case is 1/3 of the total inheritance. This means that if there are no children, then the mother will inherit one-third of the assets left by the deceased, after any outstanding debts have been paid. It is important to note that the shares of inheritance in Islamic law are determined by specific rules and guidelines, which can vary based on factors such as the presence of children, siblings, spouses, and other relatives. These rules are intended to ensure that the distribution of assets is fair and just, and that the rights of all heirs are protected.

Gụọ akwụkwọ nkuzi na Shari‘ah (WAEC)

Shari‘ah

Lee Azịza

Ajụjụ 10 Ripọtì

The Muslim soldier who introduced Islam into Tripoli was

‘Uqbah b. Nāfī

‘Uqbah b. Sacad

Sa’ād b. Abi Waqās

‘Amar b. al ās

Akọwa Nkọwa

The Muslim soldier who introduced Islam into Tripoli was 'Uqbah b. Nafi. He was a Muslim general and companion of the Prophet Muhammad who played a crucial role in the early Muslim conquests. 'Uqbah b. Nafi was sent to North Africa by the Muslim caliph, Uthman, in the 7th century, with the aim of spreading Islam in the region. 'Uqbah b. Nafi arrived in what is now Tunisia and quickly conquered several cities, including Carthage, which was a major center of Christianity at the time. He then proceeded further westward and reached the region that is now Tripoli, which was a predominantly Berber region. 'Uqbah b. Nafi is said to have introduced Islam to Tripoli by building a mosque in the city and establishing a Muslim community there. This marked the beginning of the spread of Islam in the region, which eventually became predominantly Muslim. Thus, 'Uqbah b. Nafi, a Muslim general and companion of the Prophet Muhammad, played a pivotal role in the spread of Islam in North Africa, including Tripoli.

Gụọ akwụkwọ nkuzi na Hadith (JAMB)

Hadith

Lee Azịza

Ajụjụ 11 Ripọtì

Who among the prophets of ‘Allāh was sent to his people to warn against deceit in term of measurement and weight?

Shuaib (A.S.)

Hud (A.S)

Salih (A.S)

Nuh (A.S)

Akọwa Nkọwa

The prophet of Allah who was sent to his people to warn against deceit in terms of measurement and weight was Shuaib (A.S.). Shuaib (A.S.) was sent to the people of Madyan, who were involved in fraudulent practices in their businesses by giving false measurements and weights to their customers. Shuaib (A.S.) advised them to be fair and honest in their dealings and not to cheat others. He reminded them that Allah is watching over their actions and they will be held accountable for their deeds in the hereafter. Through his teachings, Shuaib (A.S.) guided the people of Madyan towards righteousness and honesty in their business practices.

Gụọ akwụkwọ nkuzi na Hadith (JAMB)

Hadith

Lee Azịza

Ajụjụ 12 Ripọtì

The art of witchcraft is disapproved of in Sūra

ash-shams

al-falaq

al-Ikhlās

an-Nās.

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Tafsir (JAMB)

Tafsir

Lee Azịza

Ajụjụ 13 Ripọtì

The forbidden types of food listed in s?rah 2:173 include carrion, blood, swine flesh and that which is

dedicated to other gods

killed through beating

killed by goring

devoured by wild beasts.

Akọwa Nkọwa

In the Quranic verse 2:173, it is mentioned that certain types of food are forbidden for Muslims to consume. These include carrion (the flesh of a dead animal), blood, swine flesh, and any food that has been dedicated to other gods. The reason behind the prohibition of these foods is to promote cleanliness and purity, both in physical and spiritual aspects. Carrion and blood are considered impure and unclean, and can lead to the spread of disease if consumed. Swine flesh is also considered impure and can carry harmful bacteria and parasites. Food dedicated to other gods is forbidden as it goes against the monotheistic beliefs of Islam. It is important to note that the list of forbidden foods is not limited to the ones mentioned in this verse, but includes other types of foods as well. For example, Muslims are also prohibited from consuming any animal that has been killed by beating, goring or by being devoured by wild beasts, as these methods of killing are considered cruel and inhumane.

Gụọ akwụkwọ nkuzi na Moral Lessons From The Qur’an (WAEC)

Gụọ akwụkwọ nkuzi na Study Of The Arabic Text Of The Following Suwar/Ayat (JAMB)

Moral Lessons From The Qur’an

Study Of The Arabic Text Of The Following Suwar/Ayat

Lee Azịza

Ajụjụ 14 Ripọtì

The basic theme of sūrah al-Zil Zāl is the description of

fearful events of the Day of Judgment

how people will be rewarded with paradise

events before the actual doomsday

punishment of the unbelievers in hell.

Akọwa Nkọwa

The basic theme of Surah Al-Zil Zal is the events that will take place on the Day of Judgment. The word "zilzal" means "earthquake," which is used metaphorically in the Surah to describe the great upheaval and destruction that will occur on the Day of Judgment. The Surah describes the earth shaking and the mountains crumbling, as well as the souls being separated from their bodies and the book of deeds being opened for judgment. The Surah emphasizes the importance of doing good deeds and warns of the consequences for those who reject the truth and fail to live according to God's commandments. Overall, the Surah is a powerful reminder of the ultimate reality of the Day of Judgment and the need for all individuals to prepare for it by leading a righteous life and seeking forgiveness for their sins. It emphasizes the importance of taking responsibility for one's actions in this life and seeking the mercy and forgiveness of Allah before it is too late.

Gụọ akwụkwọ nkuzi na Proof Of The Divine Authenticity Of The Glorious Qur’an (JAMB)

Proof Of The Divine Authenticity Of The Glorious Qur’an

Lee Azịza

Ajụjụ 15 Ripọtì

Fount (of abundance) was given to the Prophet (S.A.W) and made known to him in sūrah

al-Mā’ ūn

al-Takāthur

an-Nasr

al-Kawthar

Akọwa Nkọwa

The Fount of abundance was made known to the Prophet Muhammad (peace be upon him) in Surah Al-Kawthar. This is a very short chapter in the Quran, consisting of only three verses. The Fount of abundance is a special gift that Allah has promised to the Prophet (peace be upon him) in the Hereafter. It is a fountain that will provide endless blessings and drinks to those who are allowed to drink from it. The Surah Al-Kawthar itself is a celebration of the greatness and blessings that Allah has bestowed upon the Prophet (peace be upon him).

Gụọ akwụkwọ nkuzi na Study Of The Arabic Text Of The Following Suwar/Ayat (JAMB)

Study Of The Arabic Text Of The Following Suwar/Ayat

Lee Azịza

Ajụjụ 16 Ripọtì

The first man on earth, Adam (A.S), was exalted above other creatures because of his

intelligence

obedience

insight

knowledge.

Akọwa Nkọwa

The first man on earth, Adam (A.S.), was exalted above other creatures because of his obedience to Allah's commands. According to Islamic tradition, Allah created Adam (A.S.) as the first human being and bestowed upon him the gift of free will. Allah commanded Adam (A.S.) not to eat from a specific tree in the Garden of Eden, but he was tempted by Satan and disobeyed Allah's command. As a result, Adam (A.S.) and his wife were banished from the Garden, but Allah forgave them when they repented. Adam (A.S.) is considered a prophet in Islam and is revered for his steadfastness in the face of temptation and his willingness to accept Allah's guidance. Muslims believe that Adam (A.S.) was also given knowledge and insight by Allah, but it was his obedience to Allah's commands that truly set him apart from other creatures. Therefore, it was Adam's (A.S.) obedience to Allah's commands that exalted him above other creatures, even though he was also given knowledge and insight by Allah.

Gụọ akwụkwọ nkuzi na Revelation Of The Glorious Qur’an (JAMB)

Revelation Of The Glorious Qur’an

Lee Azịza

Ajụjụ 17 Ripọtì

The Prophet (S.A.W) enjoins that if anyone sees an abomination, the least thing to do is to

change it with his hands

condemn it in public

hate it in his heart

turn his eyes away

Akọwa Nkọwa

The Prophet (S.A.W) enjoins that if anyone sees an abomination, the least thing to do is to hate it in his heart. The statement implies that when an individual comes across an evil act, the least one could do is to express hatred towards it inwardly, i.e., in their hearts. However, in situations where one has the power to prevent the abomination or correct it, the Prophet advises the individual to take action and change it with their hands, and if they are unable to do so, they should speak out against it and condemn it in public.

Gụọ akwụkwọ nkuzi na Hadith (JAMB)

Gụọ akwụkwọ nkuzi na Shirk (associating Partners With Allah) (WAEC)

Hadith

Shirk (associating Partners With Allah)

Lee Azịza

Ajụjụ 18 Ripọtì

The main message of the verse above is that the

Muslim ?Ummah should ensure that the Glorious Qur??n is not corrupted

protection of the Glorious Qur??n is a divine responsibility

protection of the Glorious Qur??n is a joint responsibility

Prophet (S.A.W) has taken adequate measures to protect the Glorious Qur??n.

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Revelation Of The Glorious Qur’an (JAMB)

Gụọ akwụkwọ nkuzi na Preservation Of The Glorious Qur’an (JAMB)

Revelation Of The Glorious Qur’an

Preservation Of The Glorious Qur’an

Lee Azịza

Ajụjụ 19 Ripọtì

The term ‘Asmā ar-Rijāl’ refers to the investigation of the

Chain if Hadīth

content of Hadīth

criticism of the narrators

chronology of the narrators

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Hadith (JAMB)

Hadith

Lee Azịza

Ajụjụ 20 Ripọtì

‘…He created for you mates from among yourselves, that ye may dwell in tranquility with them …’(Q.30:21)The verse above discusses the

Need for peace

reasons for marriage

need for tranquility

nature of creation

Akọwa Nkọwa

The verse "He created for you mates from among yourselves, that ye may dwell in tranquility with them" (Q.30:21) discusses the reason for marriage. It highlights the importance of having a life partner who is created from the same source, with whom one can find comfort, love, and tranquility. Marriage is a significant institution in Islam, which aims to provide companionship, support, and love to both partners. The verse emphasizes that Allah has created spouses for each other, with the purpose of finding peace and harmony in their lives together. Marriage is not just a physical relationship between a man and a woman, but it is also a spiritual bond that is based on love, trust, and mutual respect. Therefore, this verse highlights the importance of marriage as a means of attaining tranquility and happiness in life. It encourages Muslims to find a partner who is compatible with them, who they can love and respect, and who can help them achieve their goals in life.

Gụọ akwụkwọ nkuzi na Nikah (Marriage) (WAEC)

Nikah (Marriage)

Lee Azịza

Ajụjụ 21 Ripọtì

The prophet who assisted Prophet Ibrahīm (A.S.) in the reconstruction of the Ka'abah the

Ishaq (A.S)

Nūℎ (A.S)

Yacqūb (A.S)

Ismāil (A.S).

Akọwa Nkọwa

The prophet who assisted Prophet Ibrahim (A.S.) in the reconstruction of the Ka'abah was his son, Ismail (A.S.). The Ka'abah was originally built by the Prophet Ibrahim (A.S.) and his son Ismail (A.S.) in the city of Mecca as a house of worship for monotheistic believers. Over time, the Ka'abah fell into disrepair and was damaged by floods. It was then that Prophet Ibrahim (A.S.) and his son Ismail (A.S.) were instructed by Allah to rebuild the Ka'abah. According to Islamic tradition, Prophet Ismail (A.S.) helped his father in the reconstruction of the Ka'abah, using the stones that were provided by Allah. Together, Prophet Ibrahim (A.S.) and Prophet Ismail (A.S.) rebuilt the Ka'abah as a place of worship for Muslims to come and perform their obligatory prayers. The Ka'abah remains a central point of focus for Muslims around the world, who face it during their prayers and who aspire to make the pilgrimage to Mecca at least once in their lifetimes. Therefore, it was Prophet Ismail (A.S.), the son of Prophet Ibrahim (A.S.), who assisted his father in the reconstruction of the Ka'abah.

Gụọ akwụkwọ nkuzi na Proof Of The Divine Authenticity Of The Glorious Qur’an (JAMB)

Proof Of The Divine Authenticity Of The Glorious Qur’an

Lee Azịza

Ajụjụ 22 Ripọtì

The importance of knowledge of isnād and matn lies in the fact that

both were taught by the Prophet (S.A.W)

the two make it easy to memorize Hadītℎ

the two make it easy to identify fault in Hadīth

they make it possible to understand Hadīth.

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Hadith (JAMB)

Hadith

Lee Azịza

Ajụjụ 23 Ripọtì

“Allāh doth command you

To render back your Trusts

To those to whom they are due;

And when ye judge

Between man and man

That ye judge with justice…’ (Q.4:58).

Inherent in the Qur’ānic verse above are the virtues of amānah and

diyāfah

karāmah

khusū

adālah

Akọwa Nkọwa

The Qur'ānic verse emphasizes two virtues - amānah and adālah. Amānah refers to the concept of trustworthiness, where a person is expected to fulfill their responsibilities and obligations honestly and faithfully. It includes keeping one's promises and being truthful. Adālah, on the other hand, refers to justice, where a person is expected to be fair and impartial in their dealings with others. This includes treating people equally and giving them their due rights. Thus, the verse emphasizes the importance of fulfilling our obligations and being just in our dealings with others, which are essential virtues in Islam.

Gụọ akwụkwọ nkuzi na Revelation Of The Glorious Qur’an (JAMB)

Revelation Of The Glorious Qur’an

Lee Azịza

Ajụjụ 24 Ripọtì

Where the husband and wife mutually agree to termite their marriage contract without anything against each other, such a dissolution is termed

ilā'

faskh

khul

mubāra’ah

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Talaq (Divorce) (WAEC)

Gụọ akwụkwọ nkuzi na Nikah (Marriage) (WAEC)

Talaq (Divorce)

Nikah (Marriage)

Lee Azịza

Ajụjụ 25 Ripọtì

One of the factors which helped the spread of Islam in West Africa was

the building of a mosque in Timbuktu

the establishment of many schools

effective trade relationship

the existence of clans and kingdoms.

Akọwa Nkọwa

One of the factors which helped the spread of Islam in West Africa was the effective trade relationships that existed in the region. Islamic traders from North Africa traveled southward into West Africa for trade purposes, and this provided a platform for the spread of Islam. Islam was introduced to West Africa as early as the 8th century, but it was the traders who played a crucial role in its expansion. These traders not only engaged in trade but also shared their Islamic faith with the people they encountered. They would establish Islamic schools and places of worship, and this contributed to the spread of Islam in the region. The success of the trans-Saharan trade network also helped in the spread of Islam. The trade routes helped to connect different regions and people, facilitating the exchange of ideas, goods, and culture. As Islam became an important part of the culture of the traders, it became easier for them to spread the religion to the West Africans they encountered during their travels. Therefore, the effective trade relationship that existed in the region provided a conduit for the spread of Islam, and this contributed to the religion's widespread adoption in West Africa.

Gụọ akwụkwọ nkuzi na Islam In West Africa (WAEC)

Gụọ akwụkwọ nkuzi na The Impact Of Islam In West Africa (JAMB)

Islam In West Africa

The Impact Of Islam In West Africa

Lee Azịza

Ajụjụ 26 Ripọtì

The major theme of āyah Amanar-Rasāl is

steadfastness in prayer

the articles of faith

the pillars of Islam

the importance of knowledge

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Moral Lessons From The Qur’an (WAEC)

Gụọ akwụkwọ nkuzi na Revelation Of The Glorious Qur’an (JAMB)

Moral Lessons From The Qur’an

Revelation Of The Glorious Qur’an

Lee Azịza

Ajụjụ 27 Ripọtì

Ar-Rahmān as one of the attributes of Allāh implies that He is

kind to His servants

more powerful than His servants

an overseer of His servant

closer to His servants

Akọwa Nkọwa

Ar-Rahmān is one of the attributes of Allah, which means "The Most Merciful". This attribute implies that Allah is kind, compassionate and merciful to His servants. It highlights the boundless love and care that Allah has for His creation, and the fact that His mercy encompasses all things. Allah's mercy is not limited to any particular group or individuals but extends to all of His creation. This attribute of Ar-Rahmān signifies that Allah is not only more powerful than His servants but also cares for them, and is always willing to forgive and guide them towards the right path. It is a reminder to Muslims that Allah is the most compassionate and merciful, and that they should seek His mercy and forgiveness in all aspects of their lives.

Gụọ akwụkwọ nkuzi na Revelation Of The Glorious Qur’an (JAMB)

Revelation Of The Glorious Qur’an

Lee Azịza

Ajụjụ 28 Ripọtì

In sūrah al-Qāri’ah, mankind is compared to

scattered moths

laden camels

pampered creatures

humiliated beasts.

Akọwa Nkọwa

In Surah Al-Qariah, mankind is compared to "scattered moths". The verse describes the Day of Judgment, when people will face the consequences of their actions in this life. The scattered moths in this verse represent the scattered and disoriented state of human beings on that day, who will be like moths flying aimlessly in all directions. Just as moths are attracted to light but are easily scattered and confused by it, humans are also attracted to various things in life but can easily lose their way and become disoriented. The comparison of human beings to scattered moths serves as a powerful reminder of the fleeting nature of this life and the importance of living with purpose and intention. The verse also emphasizes the need for humility and surrender to Allah's will on the Day of Judgment.

Gụọ akwụkwọ nkuzi na Revelation Of The Glorious Qur’an (JAMB)

Revelation Of The Glorious Qur’an

Lee Azịza

Ajụjụ 29 Ripọtì

The worst vice prevalent during the Jahiliyyah period was

disloyalty

insincerity

cowardice

vengeance.

Akọwa Nkọwa

Lee Azịza

Ajụjụ 30 Ripọtì

Jihād against carnal self is a

minor jihād

major jihād

compulsory jihād

desirable jihād

Akọwa Nkọwa

Jihad against the carnal self refers to the internal struggle that every individual goes through to resist their base desires and inclinations in order to do what is right and pleasing to God. It is considered to be a major jihad because it is an ongoing struggle that requires constant effort and self-discipline. The term "carnal self" refers to one's own ego and selfish desires that can lead a person away from the path of righteousness. Therefore, the struggle to control and overcome these desires is an important aspect of Islamic spirituality and ethics. While the term "minor jihad" is used to refer to physical struggle, such as in self-defense or in defense of the faith, the struggle against the carnal self is considered to be a major and essential aspect of the overall concept of jihad in Islam.

Gụọ akwụkwọ nkuzi na Salat (WAEC)

Salat

Lee Azịza

Ajụjụ 31 Ripọtì

The admonition against arrogance in sūrah 31:18 is directed to the son of

Ibrahīm

Mūsā

Luqmān

Yūsuf.

Akọwa Nkọwa

The admonition against arrogance in Surah 31:18 is directed to Luqman's son. Luqman was a wise man who was mentioned in the Quran for his wisdom and good advice. In this verse, Luqman advises his son not to be arrogant or boastful, for God does not like those who are arrogant. The verse reads, "And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful." Therefore, it is clear that the admonition against arrogance is directed towards Luqman's son.

Gụọ akwụkwọ nkuzi na Tafsir (JAMB)

Tafsir

Lee Azịza

Ajụjụ 32 Ripọtì

‘If ye do it not, take notice of war from ‘Allah and His Apostle: But if ye turn back,ye shall have your capital sums …’ (Q.2:279)The quotation above warns against

cheating

fraud

usury

gambling

Akọwa Nkọwa

The quotation above warns against usury, which is the practice of lending money at an exorbitant or illegal rate of interest. The verse is a warning to those who engage in such a practice that they will face consequences, including war, if they do not stop. It is an admonition to conduct business and financial transactions fairly and ethically, without exploiting others for personal gain.

Gụọ akwụkwọ nkuzi na Revelation Of The Glorious Qur’an (JAMB)

Gụọ akwụkwọ nkuzi na Hajj (pilgrimage) (WAEC)

Gụọ akwụkwọ nkuzi na Zakat (charity) (WAEC)

Revelation Of The Glorious Qur’an

Hajj (pilgrimage)

Zakat (charity)

Lee Azịza

Ajụjụ 33 Ripọtì

Zakatul-fitr is not permissible on

rice

maize

millet

kolanut

Akọwa Nkọwa

Zakatul-fitr is a compulsory charitable donation that Muslims give at the end of Ramadan. The donation is meant to provide food for those in need during the festival of Eid al-Fitr. In terms of the options provided, it is important to note that Zakatul-fitr cannot be given in the form of kolanut, as kolanut is not considered a food staple in most Muslim communities. On the other hand, rice, maize, and millet are all acceptable forms of Zakatul-fitr as they are considered food staples in many Muslim communities. However, it is important to ensure that the chosen food staple is something that is commonly eaten in the community and is readily available to those in need.

Gụọ akwụkwọ nkuzi na Zakat (charity) (WAEC)

Zakat (charity)

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Ajụjụ 34 Ripọtì

Fard and Harām in the scope of sharī'ah mean

tolerable and abominable

permissible and punishable

compulsory and disliked

obligatory and prohibited

Akọwa Nkọwa

In the scope of Sharī'ah, Fard and Harām are terms that denote actions that are obligatory and prohibited, respectively. Fard refers to actions that are compulsory and mandatory for a Muslim to perform, and they are considered as one of the pillars of Islam. On the other hand, Harām refers to actions that are prohibited and sinful in Islam, and they are strictly forbidden by Allah. Therefore, Fard and Harām are not similar to tolerable or abominable, permissible or punishable, or even compulsory and disliked. They represent the absolute obligation and prohibition of certain actions in the Islamic faith, which are necessary to follow in order to attain righteousness and closeness to Allah.

Gụọ akwụkwọ nkuzi na Taharah (purification) (WAEC)

Gụọ akwụkwọ nkuzi na Shari‘ah (WAEC)

Taharah (purification)

Shari‘ah

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Ajụjụ 35 Ripọtì

The term al-Mutawātir refers to Hadīth narrated by

Bukhari and Muslim

the six sound collectors

the Prophet’s closest companions

large number of narrators

Akọwa Nkọwa

The term al-Mutawātir refers to Hadith narrated by a large number of narrators, such that their agreement upon a certain narration makes it unquestionably authentic and reliable. This means that the Hadith has been transmitted by so many people across multiple generations that its authenticity is beyond doubt. In other words, it is considered to be a widely-accepted and commonly-reported Hadith.

Gụọ akwụkwọ nkuzi na Hadith (JAMB)

Hadith

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Ajụjụ 36 Ripọtì

The word Hāfizī n in Q.82:10 refers to

man

jinns

Angels

prophets.

Akọwa Nkọwa

The word "Hāfizīn" in Q.82:10 refers to angels. In this verse, it is mentioned that there are noble, recording angels who are responsible for recording every action and deed that humans do throughout their lives. These angels are known as "Hāfizīn," which means "protectors" or "keepers" in Arabic. They are tasked with keeping a record of every single thing a person does, whether good or bad, and they will present this record on the Day of Judgment when each person will be held accountable for their actions. Thus, the term "Hāfizīn" specifically refers to angels who record the deeds of human beings.

Gụọ akwụkwọ nkuzi na Revelation Of The Glorious Qur’an (JAMB)

Revelation Of The Glorious Qur’an

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Ajụjụ 37 Ripọtì

‘… here are my daughters: they are purer

For you’… (Q.11:78)The statement above was made by Prophet Lūt to discourage

homosexuality

adultery

fornication

celibacy

Akọwa Nkọwa

The statement "here are my daughters: they are purer for you" was made by Prophet Lut to discourage homosexuality. This incident is mentioned in the Quran when Prophet Lut's community, the people of Sodom and Gomorrah, were known for engaging in homosexuality and other immoral acts. When two angels visited Prophet Lut in the form of men, the men of the city demanded that he turn them over so they could have sexual relations with them. Prophet Lut, being a prophet of God, refused to comply with their demands and offered his daughters to them as a means of discouraging their immoral behavior. He hoped that by offering them an alternative, they would refrain from their homosexual desires. Therefore, the statement "here are my daughters: they are purer for you" was a means of discouraging homosexuality and promoting moral behavior.

Gụọ akwụkwọ nkuzi na Importance Of The Glorious Qur’an (JAMB)

Importance Of The Glorious Qur’an

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Ajụjụ 38 Ripọtì

Sūrah 79:24 reveals that Pharaoh’s action is incompatible with the Islamic principle of Tawhīd because he

encouraged the art of magic

indulged in immoral acts

worshiped beings other than ‘Allāh

equated himself with ‘Allāh.

Akọwa Nkọwa

The principle of Tawhīd in Islam means the oneness of God, where God is considered as the one and only deity worthy of worship. Sūrah 79:24 in the Quran indicates that Pharaoh's action was incompatible with this principle because he equated himself with God. In other words, he considered himself as a deity and demanded people to worship him, which is a direct violation of Tawhīd. Therefore, "equated himself with ‘Allāh," is the correct answer.

Gụọ akwụkwọ nkuzi na Taharah (purification) (WAEC)

Gụọ akwụkwọ nkuzi na Shirk (associating Partners With Allah) (WAEC)

Gụọ akwụkwọ nkuzi na Shirk (JAMB)

Taharah (purification)

Shirk (associating Partners With Allah)

Shirk

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Ajụjụ 39 Ripọtì

According to Hadīth 31 of an-Nawawi, man will be loved by ‘Allāℎ if he is

indifferent to the world

steadfast in prayers

obedient to the prophets

kind to his neighbours

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Hadith (JAMB)

Hadith

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Ajụjụ 40 Ripọtì

Mutilation which is stipulated in Q. 5:38 for theft is described as

an exemplary punishment

a retaliatory sanction

a punitive measure

an incontrovertible disgrace.

Akọwa Nkọwa

In Q. 5:38, mutilation is prescribed as a punishment for theft. Mutilation involves the cutting off of a person's hand, which is an extreme form of physical punishment that serves as a deterrent to others who may consider committing the same crime. This punishment is seen as exemplary in nature because it aims to set an example and discourage others from engaging in similar actions, rather than seeking to retaliate against the offender. It is also considered a punitive measure because it is intended to punish the offender for their crime. Additionally, the punishment of mutilation is seen as an incontrovertible disgrace, as the physical disfigurement resulting from the punishment would mark the offender for life and serve as a constant reminder of their crime.

Gụọ akwụkwọ nkuzi na Tafsir (JAMB)

Tafsir

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Ajụjụ 41 Ripọtì

The Jahiliyyah practice that was gradually phased out is

gambling

adultery

usury

alcoholism.

Akọwa Nkọwa

The Jahiliyyah practice that was gradually phased out is alcoholism. Jahiliyyah refers to the pre-Islamic era in Arabia, characterized by ignorance and unbelief in God. Alcohol consumption was widespread during that time, and it was considered a normal social activity. However, after the revelation of Islam, the consumption of alcohol was gradually phased out and eventually prohibited altogether. Muslims believe that alcohol consumption has harmful effects on individuals and society, leading to addiction, health problems, and social issues such as violence and family problems. Therefore, Muslims are forbidden from consuming or dealing with alcohol in any way.

Gụọ akwụkwọ nkuzi na The Jahiliyyah (WAEC)

Gụọ akwụkwọ nkuzi na Preservation Of The Glorious Qur’an (JAMB)

The Jahiliyyah

Preservation Of The Glorious Qur’an

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Ajụjụ 42 Ripọtì

The message contained in the Glorious Qur’ān 4:34 centres on the

rights and duties of a couple

position of a husband and wife

role of a man in the family

virtues of an ideal husband

Akọwa Nkọwa

The message contained in the Glorious Qur’ān 4:34 centres on the rights and duties of a couple. The verse outlines the roles and responsibilities of both spouses, with the husband being designated as the head of the household and given the responsibility to provide for and protect his family, while the wife is to obey and respect her husband. The verse also emphasizes the importance of resolving disputes within the family through communication and peaceful means.

Gụọ akwụkwọ nkuzi na Importance Of The Glorious Qur’an (JAMB)

Importance Of The Glorious Qur’an

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Ajụjụ 43 Ripọtì

The scholar who adopted Tafsīr bil Ma’athūr in his commentary was

Abu Abdullahi Shaddād B. Aws

As-Sassās Abū Bakr Ahmed b. Ali

At-Tabari Abū Jāfar Muhammed b. Jarir

Al-Qutubi Muhammad Abū Abdullahi

Akọwa Nkọwa

The scholar who adopted Tafsir bil Ma’athur in his commentary was At-Tabari Abu Jafar Muhammad b. Jarir. He was a highly respected Islamic scholar who lived in the 9th and 10th centuries and is known for his extensive commentary on the Quran, called Tafsir al-Tabari. Tafsir bil Ma’athur is a method of Quranic interpretation that involves relying on narrations and sayings of the Prophet Muhammad (peace be upon him) and his companions to explain the meaning of Quranic verses. At-Tabari adopted this method in his commentary, which is one of the oldest and most comprehensive works of Quranic exegesis in the Islamic tradition. At-Tabari's Tafsir al-Tabari has been highly regarded by scholars and laypeople alike for centuries, and is considered an authoritative reference for understanding the Quran. His adoption of Tafsir bil Ma’athur in his commentary has greatly contributed to our understanding of the Quran and its teachings.

Gụọ akwụkwọ nkuzi na Tafsir (JAMB)

Tafsir

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Ajụjụ 44 Ripọtì

In sūrah 17:23 ‘Allāh decrees that

none should be worshipped but Him

believers should not say what they will not do

prayers should be observed at their appointed times

no distinction should be made between the properties

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Study Of The Arabic Text Of The Following Suwar/Ayat (JAMB)

Gụọ akwụkwọ nkuzi na Pre-islamic Arabia (jahiliyyah) (JAMB)

Study Of The Arabic Text Of The Following Suwar/Ayat

Pre-islamic Arabia (jahiliyyah)

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Ajụjụ 45 Ripọtì

Who among the four rightly guided caliphs introduced the systems of Bayr at māl?

Abū Bakr as Siddīq

‘Umar b. al-Khattāb

‘Uthmān b. ‘Affān

‘Ali b. ’ Abī Tālib.

Akọwa Nkọwa

The system of Bayt al-Māl was introduced by the second Caliph of Islam, 'Umar ibn al-Khattab (may Allah be pleased with him). Bayt al-Mal is the treasury of the Islamic state where money, land, and other valuable items are collected for the betterment of the community. After the death of the first caliph, Abu Bakr (may Allah be pleased with him), 'Umar (may Allah be pleased with him) became the caliph and established the system of Bayt al-Mal to manage the financial affairs of the Muslim community. The Bayt al-Mal system was intended to ensure the equitable distribution of resources among Muslims, particularly the poor and needy. It was also used to support the building of mosques, schools, and hospitals. Therefore, it was 'Umar (may Allah be pleased with him) who introduced the system of Bayt al-Mal in the early days of Islam and played an essential role in establishing it as a key institution of the Muslim community.

Gụọ akwụkwọ nkuzi na The Rightly Guided Caliphs (Al-khulafa’u Rashidun) (JAMB)

The Rightly Guided Caliphs (Al-khulafa’u Rashidun)

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Ajụjụ 46 Ripọtì

Q.2:219 prohibits wine and gambling for the Muslims because

they lead to extravagance and intoxication

the sins in them are greater than the profits

one becomes impoverished overnight

they lead one to ignore one’s religion

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Hadith (WAEC)

Hadith

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Ajụjụ 47 Ripọtì

The Makkan forces were not successful at the battle of Khandaq because they

were afraid of another defeat

ran out of supplies

were not properly coordinated

were not familiar with the strategy of the Muslims

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Islam In West Africa (WAEC)

Gụọ akwụkwọ nkuzi na Preservation Of The Glorious Qur’an (JAMB)

Islam In West Africa

Preservation Of The Glorious Qur’an

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Ajụjụ 48 Ripọtì

The statement in Hadīth 25 above gave rise to the explanation as to the different ways by which

Prayers can be offered

alms can be given

fasting can be observed

pilgrimage can be performed.

Akọwa Nkọwa

Gụọ akwụkwọ nkuzi na Sawm (Fasting) (WAEC)

Gụọ akwụkwọ nkuzi na Hadith (JAMB)

Gụọ akwụkwọ nkuzi na Hajj (pilgrimage) (WAEC)

Gụọ akwụkwọ nkuzi na Salat (WAEC)

Sawm (Fasting)

Hadith

Hajj (pilgrimage)

Salat

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Ajụjụ 49 Ripọtì

One of the most outstanding developments after the Hijrah was the

emergence of a new religion

increase in hostilities against the Muslims

emergence of the Muslim ‘Ummah

increase in cooperation with the Jews

Akọwa Nkọwa

After Prophet Muhammad (PBUH) migrated from Mecca to Medina, also known as the Hijrah, one of the most significant developments was the emergence of the Muslim Ummah. The Ummah refers to the Muslim community as a whole, which was united under the guidance of the Prophet (PBUH) and lived together in Medina. Before the Hijrah, Muslims were a small, persecuted minority in Mecca. However, after the Prophet (PBUH) migrated to Medina, he was able to establish a strong and united Muslim community that included both the migrants from Mecca and the locals of Medina. This community worked together to build a new society based on the principles of Islam, such as justice, compassion, and brotherhood. The emergence of the Muslim Ummah was a crucial step towards the spread of Islam, as it allowed the Muslims to establish a strong and stable base from which they could propagate their message. It also helped the Muslims to resist the hostility and persecution they faced from their enemies. The Ummah became a powerful force that played a significant role in the development and spread of Islam in the Arabian Peninsula and beyond.

Gụọ akwụkwọ nkuzi na The Life Of Prophet Muhammad (s.a.w.) (WAEC)

Gụọ akwụkwọ nkuzi na The Rightly Guided Caliphs (Al-khulafa’u Rashidun) (JAMB)

The Life Of Prophet Muhammad (s.a.w.)

The Rightly Guided Caliphs (Al-khulafa’u Rashidun)

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