JAMB UTME - Islamic Religious Studies - 2019

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

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The fountain (of abundance) referred to in Islamic teachings was given to the Prophet Muhammad (peace be upon him) in the surah Al-Kawthar. Surah Al-Kawthar is a short surah, or chapter, in the Holy Quran. The word "Kawthar" means "abundance" or "abundant good". In this surah, Allah (God) tells the Prophet Muhammad that He has given him a great abundance of blessings, including a fountain in Paradise. This surah is considered to be a source of comfort and reassurance for the Prophet, as it assures him that despite the hardships and challenges he faced in his mission to spread the message of Islam, he will be rewarded with a great abundance in the Hereafter. In simple terms, the fountain of abundance was given to the Prophet Muhammad in the surah Al-Kawthar in the Holy Quran.

'It is most hateful in the sight of Allah that you say that which you do not' (Q. 61:3). The main teaching of the verse above is honesty in

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

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'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

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The quotation above warns against usury, which is the practice of lending money with interest. In Islam, charging or paying interest (riba) on loans is considered a major sin and is strictly prohibited. This verse is part of a larger passage in the Quran that speaks out against usury and encourages people to avoid it. The verse warns that if people do not refrain from usury, they will face war from Allah and His Prophet, but if they repent and turn away from this practice, they will be able to keep their capital. In summary, this verse is a warning against the practice of usury and encourages people to avoid it in order to avoid the consequences described in the verse.

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

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Ihyā' 'Ulūm ad-dīn is the title of a book written by

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"Ihyā' 'Ulūm ad-dīn" is the title of a book written by al-Ghazālī. Al-Ghazālī was a famous Islamic theologian and philosopher who lived in the 11th century. "Ihyā' 'Ulūm ad-dīn" is one of his most famous works, and it is considered a masterpiece of Islamic literature. The book is about Islamic ethics, spirituality, and self-development. It is divided into four main parts, which cover topics such as worship, social ethics, love, and knowledge. Al-Ghazālī wrote the book in a simple and accessible language, which made it popular among both scholars and laypeople. The book's teachings have had a significant impact on Islamic thought and continue to be studied and admired today.

Asmā' ar - rijāl is a term used by scholars of

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"Asmā' ar-rijāl" is a term used by scholars of Hadīth. Hadīth is a body of Islamic literature that consists of reports of the sayings, actions, and approvals of the Prophet Muhammad and his companions. The term "Asmā' ar-rijāl" refers to the biographical study of the individuals who transmitted Hadīth, such as the Companions of the Prophet, their students, and the generations that followed them. The aim of this study is to establish the reliability and credibility of the narrators, as the authenticity of a Hadīth depends on the trustworthiness of its transmitters. Thus, the biographical study of the narrators is crucial in determining the authenticity of a Hadīth and its acceptance as evidence in Islamic law.

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

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The prophet who was sent to warn against deceit in terms of measurement and weight is Shuaib (A.S). Shuaib (A.S) was a prophet sent by Allah to the people of Madyan to guide them to the right path and to warn them about their wrongdoings, including using false weights and measures in their business dealings. This is mentioned in the Quran, where Allah says: "And O my people! Give full measure and weight, with justice; do not diminish the goods of others." (Quran 11:85)

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

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Ahmad bab, one of the early West African 'Ulamā', was based in

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An aspect of the Nigerian culture which may be regarded as shirk is
between boys and girls

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In the hadīth that ends with '...piety is based right here ...', the Prophet (S.A.W.) meant the

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The Prophet (S.A.W.) meant the heart in the hadith that ends with "...piety is based right here...". In this hadith, the Prophet (S.A.W.) is emphasizing the importance of having a pure and sincere heart, which is the foundation of true piety and righteousness. The heart is where a person's beliefs, values, and actions originate from, and it is through purifying the heart that a person can become truly pious and closer to Allah.

According to Qur'ān 4:48, to set up partners with Allah is a great offense which Allah will not forgive

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According to Islamic teachings, angels are

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According to Islamic teachings, angels are loyal servants of Allah. They are created by Allah from light and have no free will, meaning they always obey Allah's commands without question. Angels are tasked with various responsibilities such as recording human deeds, delivering messages from Allah, and guarding individuals. They are also believed to be present during prayer and other religious rituals. Unlike humans, angels are not capable of sinning and do not experience emotions such as anger or envy.

The Muslim soldier who introduced Islam into Tripoli was

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The Muslim soldier who introduced Islam into Tripoli, which is now in modern-day Libya, was 'Uqbah b. Nāfī. 'Uqbah b. Nāfī was a companion of the Prophet Muhammad and was appointed by him as the governor of the region of Ifriqiya, which included modern-day Tunisia, Algeria, and Libya. 'Uqbah b. Nāfī was tasked with spreading the message of Islam in the region and he successfully did so, including in the city of Tripoli. Therefore, 'Uqbah b. Nāfī is regarded as the person who introduced Islam into Tripoli.

Ignorance of religious rites and duties is not excusable in Islam because

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Ignorance of religious rites and duties is not excusable in Islam because seeking knowledge is an obligation on all Muslims. It means that every Muslim has a duty to learn about the religious practices and obligations that they are required to fulfill. In Islam, seeking knowledge is not limited to formal education, but it also includes learning from scholars, books, and personal experience. While it is ideal for Muslims to learn Arabic, it is not a requirement for them to understand and practice their religion. There are many translations of Islamic texts available in various languages, making it easier for non-Arabic speakers to learn about Islam. Additionally, the Islamic education system is well-developed globally, providing ample opportunities for Muslims to learn about their faith. Ultimately, ignorance of religious rites and duties is not excusable in Islam because it is essential for the proper practice of the religion and fulfilling one's obligations to Allah.

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

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One of the factors that helped the spread of Islam in West Africa was the establishment of effective trade relationships. This was due to the fact that trade was a major part of the West African economy, and many merchants and traders who were involved in this trade were Muslims. As they traveled and interacted with local communities, they shared their religious beliefs and practices with others, which helped to spread Islam throughout the region. Additionally, these trade relationships also helped to connect West Africa with other Muslim-majority regions, such as the Middle East, which further facilitated the spread of Islam.

The term al-Mutawātir refers to Hadīth narrated by

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Al-Mutawātir refers to Hadīth narrated by a large number of narrators. It is a term used in Islamic scholarship to describe Hadīth that have been transmitted by such a large number of narrators at each stage of transmission that their authenticity is considered beyond doubt. This means that the Hadīth has been reported by so many people that it becomes impossible for them to have conspired to fabricate it or to have made a mistake in transmitting it. The Prophet's closest companions, the six sound collectors (i.e. Bukhari, Muslim, Abu Dawud, Tirmidhi, Ibn Majah, and Nasa'i), and other Hadīth scholars are all important sources for Hadīth, but not all Hadīth that they have transmitted are considered Mutawātir. Al-Mutawātir Hadīth are considered the strongest and most reliable type of Hadīth in Islamic scholarship.

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

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The man who analyzed the first encounter the Prophet Muhammad (peace be upon him) with Angel Jibril (Gabriel) was Waraqah b. Nawfal. Waraqah was a relative of the Prophet's first wife, Khadija, and was a Christian scholar who lived in Mecca. When the Prophet received his first revelation from Angel Jibril, he was scared and went to see Waraqah to tell him what had happened. Waraqah listened to the Prophet's story and recognized that he was receiving revelations from God, just like the prophets before him. He told the Prophet that he was a prophet of God and encouraged him to continue with his mission.

One of the most outstanding developments after the Hijrah was the

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One of the ways by which Islamic civilization was manifested in West Africa was

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One of the ways by which Islamic civilization was manifested in West Africa was the employment of scholars of Arabic as envoys by kings and emperors. When Islam spread to West Africa, some of the local rulers converted to Islam and established relationships with Muslim leaders in other parts of the Islamic world. In order to communicate effectively with these leaders, the West African rulers often employed scholars of Arabic who were knowledgeable in the language and culture of Islam. These scholars acted as envoys, representing their rulers and negotiating with other Muslim leaders on their behalf. This helped to establish and strengthen political and economic ties between West Africa and the wider Islamic world. In addition to their diplomatic roles, these scholars of Arabic also played an important role in spreading Islamic knowledge and culture in West Africa. They taught Islamic principles and practices to the local population, and helped to establish Islamic schools and centers of learning. This led to the development of a distinct Islamic culture in West Africa, which continues to influence the region to this day.

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

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The Makkan forces were not successful at the Battle of Khandaq because they were not properly coordinated and were not familiar with the strategy of the Muslims. They also may have been afraid of another defeat, which affected their morale. All these factors combined made it difficult for them to effectively challenge the Muslims and resulted in their defeat.

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

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According to Islamic law of inheritance, the share of the mother of the deceased who has no children is 1/3 (one-third) of the deceased's estate. This means that if a person passes away without leaving any children behind, their mother would inherit one-third of their property and assets. The Islamic law of inheritance is based on the Quran and the Hadith, which provide guidelines on how a deceased person's estate should be distributed among their heirs. The shares of each heir are determined based on their relationship to the deceased and the specific rules of inheritance laid out in Islamic law. In the case of a deceased person who has no children, their mother is considered a primary heir and is entitled to a share of the estate. The share of the mother is calculated as one-third of the estate, while the remaining two-thirds are distributed among other heirs according to their relationship to the deceased. It's important to note that Islamic law of inheritance can be complex, and the exact distribution of an estate can depend on various factors, such as the presence of other heirs, the type of assets involved, and the specific circumstances of the deceased person's life. Therefore, it's advisable to seek guidance from an Islamic scholar or legal expert in matters of inheritance.

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

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In Sūrah al-Qāri'ah (the 101st chapter of the Qur'an), mankind is compared to "scattered moths". This is a metaphorical comparison, meant to highlight the fleeting and fragile nature of human existence. Just as moths are fragile creatures that flutter about and are easily scattered by the wind, human beings are also vulnerable and their lives can be upended in an instant. This comparison reminds us of the importance of humility and gratitude in the face of life's uncertainties, and encourages us to seek refuge in Allah, who alone can protect us from harm.

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

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Zakatul-fitr is not permissible on

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Jihād against carnal self is a

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Jihād against the carnal self is referred to as the major jihād in Islamic teachings. This type of jihād involves the struggle to resist and overcome one's own base desires and temptations in order to live a virtuous and morally upright life. The term "carnal self" refers to the lower, animalistic aspects of human nature that are often driven by selfish desires and impulses. These inclinations can lead people to act in ways that are harmful to themselves and others, such as engaging in unethical behavior or giving in to addictions. In order to combat these tendencies, Muslims are encouraged to engage in the major jihād by cultivating self-discipline, practicing self-restraint, and striving to live according to the teachings of Islam. This can involve a range of practices, such as prayer, fasting, and charitable giving, as well as efforts to develop qualities like patience, humility, and compassion. Overall, the major jihād is considered to be an essential aspect of Islamic spirituality, as it enables individuals to purify their souls and draw closer to God. By striving to overcome their own inner demons, Muslims can become better, more compassionate, and more spiritually attuned human beings.

The prophet whose wife was impious and consequently suffered the same calamity with the unbelievers was

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The prophet whose wife was impious and suffered the same fate as the unbelievers was Lut. Lut was a prophet who was sent to the people of Sodom and Gomorrah to warn them of their wicked ways and to call them to worship the One God. However, the people of Sodom and Gomorrah rejected Lut's message and continued to commit evil deeds. Lut's wife was one of the unbelievers who refused to listen to her husband's message and continued to engage in sinful behavior. As a result, when God punished the people of Sodom and Gomorrah by destroying the two cities with a rain of fire and brimstone, Lut's wife suffered the same fate as the unbelievers, and was turned into a pillar of salt. This serves as a reminder of the consequences of disobeying God's commands and the importance of following the teachings of the prophets.

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The worst vice prevalent during the Jahiliyyah period was

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The Jahiliyyah practice that was gradually phased out is

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The Jahiliyyah practice that was gradually phased out is alcoholism. Jahiliyyah is a term used to describe the pre-Islamic era in Arabia, which was characterized by various negative practices and behaviors that were considered immoral and un-Islamic. Among these practices were adultery, gambling, usury, and alcoholism. However, it was alcoholism that was gradually phased out during the early days of Islam. Initially, the consumption of alcohol was not completely banned, but rather restricted. Muslims were advised to avoid drinking alcohol before prayer and other important activities. Later, as the Muslim community grew and became more established, the complete prohibition of alcohol was introduced as part of Islamic law. The prohibition of alcohol is based on the belief that it is harmful to the individual and society. Alcohol can lead to intoxication, which can impair judgment and lead to various negative consequences such as accidents, violence, and health problems. Furthermore, it can also lead to addiction, which can be detrimental to one's physical, mental, and spiritual health. In summary, the Jahiliyyah practice that was gradually phased out is alcoholism, which was initially restricted and later completely prohibited in Islam due to its harmful effects on the individual and society.

Q.4:34 enjoins the wife not only to be obedient but also to

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

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

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

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Fard and Harām in the scope of sharī'ah mean

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Fard and Harām in the context of Sharī'ah refer to "obligatory and prohibited". Fard (sometimes spelled "Fardh") refers to actions that are considered mandatory or required by Islamic law. These are actions that a Muslim must perform in order to fulfill their religious obligations. On the other hand, Harām refers to actions that are considered strictly prohibited by Islamic law. These actions are considered sinful and may result in punishment in the afterlife. In general, the concept of Fard and Harām is meant to guide Muslims in their daily lives, helping them to make decisions that are in line with the teachings of Islam.

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The verse is expressing that man is dependent on God, also known as 'Allāℎ. This means that everything that man needs and everything that happens in their lives is controlled and provided by God. The verse is emphasizing the idea that man should recognize and acknowledge their dependence on God and live their lives in a way that shows obedience, loyalty, and humility towards God.

Marriage is referred to in Q. 4:21 as

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'Still less can their knowledge comprehend the hereafter ...' Q. 27:66).This verse above of the Qur'ān implies that

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