JAMB UTME - Islamic Religious Studies - 2014

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In Islam, fortune telling is considered un-Islamic at all times and in all matters. This is because it involves making claims about knowledge of the unseen or future events, which is only known to Allah. Therefore, any attempt to predict the future or provide guidance based on such claims is considered a form of shirk or associating partners with Allah, which is strictly prohibited in Islam. This applies regardless of who is doing the fortune telling, whether they are Muslim or non-Muslim, and whether or not Islamic scriptures are used in the process.

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The migration of the Prophet Muhammad (SAW) from Mecca to Medina is called Hijrah. This event took place in the year 622 CE and marks the beginning of the Islamic calendar. The Hijrah was a pivotal moment in Islamic history as it allowed the Prophet Muhammad (SAW) and his followers to establish a new community in Medina and spread Islam throughout the Arabian Peninsula. The word "Hijrah" comes from an Arabic word meaning "migration" or "emigration," and it symbolizes the Prophet's (SAW) decision to leave behind the persecution and oppression he and his followers faced in Mecca and start anew in a more welcoming and supportive environment in Medina.

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The Prophet Muhammad was survived by only one child, and that was his daughter, Fatimah. Fatimah was born in Mecca to the Prophet and his wife, Khadijah. She was the youngest of their children and was highly regarded by her father, who referred to her as "the leader of all the women in Paradise." Fatimah married Ali ibn Abi Talib, who would later become the fourth caliph of Islam. They had several children, including Hasan and Husayn, who are highly revered figures in Islam. After the death of the Prophet Muhammad, Fatimah played a significant role in the affairs of the Muslim community. She was known for her piety, wisdom, and devotion to her father's teachings. Despite her prominence, Fatimah died at a young age, leaving behind a legacy of service and dedication to Islam.

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To ensure the authenticity of the compiled text of the Holy Qur'ān, extracts written on various materials were cross-checked with texts that were recalled from memory by early memorizers. During the time of the Prophet Muhammad (S.A.W), the verses of the Qur'ān were memorized and recited by his companions. These companions also wrote down the verses on different materials such as parchment, leather, and bones. After the Prophet's death, these materials were gathered together to compile the complete text of the Qur'ān. To ensure the accuracy of the compiled text, the written extracts were cross-checked with texts that had been memorized by early memorizers of the Qur'ān. These early memorizers were highly respected for their abilities to recite the Qur'ān from memory and were considered reliable sources of the text. Any discrepancies between the written texts and the memorized ones were carefully examined and corrected. The compilation of the Qur'ān was a meticulous process, and great care was taken to ensure the accuracy and authenticity of the final text. This process of cross-checking written texts with memorized ones helped to prevent errors and ensure that the compiled text of the Holy Qur'ān was a faithful representation of the original revelation. While Zayd bin Thābit did play a role in the compilation of the Qur'ān, the authenticity of the text was ensured through the cross-checking of written extracts with texts recalled from memory by early memorizers. The belief among Muslims is that the Qur'ān was delivered to the Prophet Muhammad (S.A.W) by the angel Jirīl and that the Prophet (S.A.W) himself also memorized and recited the verses to his companions.

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The purification performed in the absence of water is called "Tayammum" in Islamic tradition. It is a ritual purification method that is used when water is not available, or when using water may cause harm or illness. Tayammum involves using clean earth or dust to perform a symbolic cleansing of the body and face. The process includes striking the earth or dust with one's hands, then wiping the face and hands with the dust. This is done in a specific manner, following a set of instructions prescribed by Islamic law. Tayammum is considered a valid alternative to the use of water for purification before prayer, as long as water is not available or its use is harmful. It is an important part of Islamic practice and is used by millions of Muslims around the world.

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Ridwan is often considered the angel in charge of Paradise in Islamic tradition. Ridwan is believed to be the guardian of the gates of Paradise and is responsible for allowing people into Paradise after they die. The idea is that Ridwan will judge each person based on their deeds in life and determine whether they are worthy of entering Paradise.

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The opposite of Tawhīd in the Islamic belief system is Shirk. Tawhīd is the fundamental belief in the oneness of God, and it is the most important concept in Islamic theology. It means that God is one, unique, and indivisible in His essence, attributes, and actions. Muslims believe that nothing and no one deserves worship or devotion except God. On the other hand, Shirk is the opposite of Tawhīd and refers to associating partners with God or attributing divine qualities to something or someone other than God. It is considered the greatest sin in Islam because it undermines the belief in the oneness of God and violates His rights as the only Creator, Sustainer, and Judge of the universe. Therefore, the answer to the question is Shirk.

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Al-Mutamatti means one who performed 'Umrah and waited for Hajj and performed Hajj. 'Umrah is a pilgrimage to Mecca that can be performed at any time of the year, while Hajj is a pilgrimage that must be performed during specific dates in the Islamic calendar. Al-Mutamatti refers to someone who first performs 'Umrah, waits in Mecca until the time of Hajj arrives, and then performs Hajj. This term is used to describe someone who has performed both 'Umrah and Hajj as part of their religious devotion to Islam.

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The Makkans were opposed to Prophet Muhammad (SAW) primarily because he preached against idolatry and exploitation. Before the advent of Islam in Arabia, the people of Makkah followed a polytheistic religion, and the Ka'aba, a sacred site in Makkah, housed numerous idols worshipped by the people. Prophet Muhammad (SAW) preached against idolatry and called for the worship of only one God, Allah. His message challenged the core beliefs and practices of the Makkans, who had a vested interest in maintaining the existing religious practices that brought in economic benefits through pilgrimage and trade. Furthermore, Prophet Muhammad (SAW) also preached against the exploitation of the poor and the weak in the society, which was rampant in the pre-Islamic Arab society. The wealthy elite of Makkah were among those who were guilty of such practices, and they saw the Prophet's message as a threat to their power and wealth. Thus, the Makkans were opposed to Prophet Muhammad (SAW) because his message of monotheism and social justice threatened their religious and economic interests. While Islam also prohibits murder, suicide, drinking, smoking, music, and dancing in certain contexts, it was primarily the challenge to the core beliefs and practices of the Makkans that led to their opposition to Prophet Muhammad (SAW) and the early Muslim community.

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"Ar-Rahman" is not a part of the names of the Qur'an. The Qur'an is the holy book of Islam, and it consists of 114 chapters, which are called "surahs" in Arabic. Each surah has a unique name, and these names are used to refer to the surahs when reading or studying the Qur'an. Out of the given options, "Al-Bayyinah," "An-Nur," and "Al-Huda" are names of surahs in the Qur'an, while "Ar-Rahman" is not. "Al-Bayyinah" means "the Clear Evidence," "An-Nur" means "the Light," and "Al-Huda" means "the Guidance." On the other hand, "Ar-Rahman" is one of the 99 names of Allah (God) in Islam, which means "the Most Merciful." Therefore, "Ar-Rahman" is not a part of the names of the Qur'an, while "Al-Bayyinah," "An-Nur," and "Al-Huda" are names of surahs in the Qur'an.

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A Muslim woman who notices blood after the expiration of the maximum days of her blood of birth should not take her bath but continue to pray. In Islam, this type of blood is called "istihadha" and is considered irregular bleeding. It is not related to the menstrual cycle and has different rules regarding purification and prayer. A woman experiencing istihadha should take the necessary measures to clean herself and wear a pad or other appropriate protection. She can then continue to pray and perform other religious duties without the need to take a bath. However, if a woman experiences menstrual bleeding, she must abstain from praying and other religious duties until after she has completed her period and taken a bath to purify herself.

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Imam Mālik Ibn Anās was born in al-Madīnah, which is a city in modern-day Saudi Arabia. Al-Madīnah is considered to be one of the most important cities in Islam and is known for its history and religious significance.

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The pre-Islamic period is known as Jahillyyah. It refers to the time before the Prophet Muhammad brought the message of Islam to the Arabian Peninsula. During this time, the Arab tribes had their own religious and cultural beliefs, practices, and traditions. They worshiped idols, engaged in warfare, and practiced various forms of social injustice. The term "Jahillyyah" comes from the Arabic word "jahili," which means ignorant or unaware. It reflects the idea that the people of that time were ignorant of the true message of God and were in need of guidance. When Islam emerged, it challenged the beliefs and practices of the Jahillyyah period and sought to bring the Arabs closer to God through monotheism, justice, and moral values.

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The first young person to accept Islam was Ali ibn Abi Talib. Ali was the cousin of the Prophet Muhammad and was very close to him. He was born into a family of great honor and prestige in Mecca, but despite his young age, he recognized the truth of Islam and was one of the earliest converts to the faith. Ali was only about ten years old when he embraced Islam. He grew up in the household of the Prophet Muhammad, and was raised under his guidance and teachings. Because of his young age, Ali was not initially involved in the public proclamation of Islam, but he was a loyal supporter of the Prophet and his mission. Later on, Ali would become one of the most important figures in Islamic history. He became the fourth caliph of Islam and played a key role in the development of Islamic jurisprudence and the spread of Islam throughout the Arabian Peninsula and beyond.

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The verse "Say: I am but a man like yourselves, (but) The inspiration has come to me ..." (Q.18:110) is related to the Kalimat sh-shahādah, which is the declaration of faith in Islam. The verse emphasizes a part of the content of the Kalimat sh-shahādah, which is the belief in the prophethood of Muhammad (S.A.W.) and his humanity. The verse indicates that Muhammad (S.A.W.) was a human being like any other, but he received divine revelation (inspiration) from Allah (God). Muslims believe that Muhammad (S.A.W.) is not divine, but he was chosen by Allah to be His final messenger and to convey His message to humanity. The Kalimat sh-shahādah consists of two parts: "There is no god but Allah" and "Muhammad is the messenger of Allah." The verse quoted above relates to the second part of the shahādah, emphasizing that Muhammad (S.A.W.) was a human being and not divine. It serves as a reminder to Muslims that they should not worship Muhammad (S.A.W.), but rather worship Allah alone. Therefore, the answer to the question is that the verse "Say: I am but a man like yourselves, (but) The inspiration has come to me ..." (Q.18:110) emphasizes a part of the content of the Kalimat sh-shahādah, which is the belief in the prophethood of Muhammad (S.A.W.) and his humanity.

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The quality that is not attributed to Prophet Muhammad (SAW) is forgetfulness. The Prophet (SAW) was known for his excellent memory and his ability to remember things accurately. As the last and final messenger of Allah, the Prophet (SAW) was given the task of conveying the message of Islam to the world. In order to fulfill this task, he needed to remember the teachings of Allah and his own actions and sayings, so that he could pass them down to his followers accurately. The Prophet (SAW) was known to have a sharp memory and could easily recall information even after long periods of time. This quality was crucial for the preservation of the Quran and the Hadith, which are the primary sources of Islamic knowledge. In addition to his excellent memory, the Prophet (SAW) was known for his kindness, patience, and forgiveness. He was a shining example of these qualities and demonstrated them in his interactions with people throughout his life.

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The verse "Fasalli ila rabbika wanihar" is found in Surah Al-Kawthar in the Quran. This verse is part of a short surah consisting of only three verses that were revealed to Prophet Muhammad (peace be upon him) during his time in Makkah. The verse translates to "So pray to your Lord and sacrifice [to Him alone]." It emphasizes the importance of performing acts of worship, such as prayer and sacrifice, solely for the sake of Allah (SWT). This surah is often recited during the Islamic festival of Eid al-Adha, which marks the end of the Hajj pilgrimage to Makkah.

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The Khalifah who ordered the compilation of the Qu'ran in a book form was Uthman b. Affan. After the revelation of the Quran was completed, the verses were written on various materials such as bones, stones, and leaves. During the time of the first Khalifah, Abu Bakr, these scattered writings were collected and compiled into a single manuscript. However, during the time of the third Khalifah, Uthman, there were concerns about the consistency of the Quranic text, as different regions had developed slightly different readings of the same verses. To address this issue, Uthman commissioned a committee of scholars to create a standard version of the Quranic text. This committee used the manuscript compiled during the time of Abu Bakr as the primary source, and consulted with other companions of the Prophet who had memorized the Quran to ensure accuracy. The resulting text was then copied and distributed throughout the Muslim world. This standardized version of the Quran has been in use ever since, and is considered by Muslims to be the literal word of God as revealed to the Prophet Muhammad.

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The divine attribute of omnipotence, which refers to Allah's unlimited power and ability to do anything, is implied in the attribute of al-Qadīr. Al-Qadīr is one of the 99 names or attributes of Allah in Islam, which refers to His power and ability to do anything He wills. This attribute indicates that Allah is capable of doing everything and anything, and there is nothing that is beyond His power or control. The attribute of al-Qadīr is mentioned in several places in the Quran and is often associated with other divine attributes such as al-'Alīm (the All-Knowing) and as-Samī' (the All-Hearing). However, it is specifically the attribute of al-Qadīr that implies Allah's omnipotence, as it indicates that Allah has the ability to do anything, regardless of its difficulty or complexity. In summary, while all of the divine attributes listed in the question are important in understanding Allah's nature and qualities, it is the attribute of al-Qadīr that specifically implies His omnipotence.

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The seal of all the prophets was Prophet Muhammed (S.A.W.). In Islamic belief, Prophet Muhammed (S.A.W.) was the last and final messenger of Allah (God), sent to guide humanity to the right path. Muslims believe that he was chosen by Allah to convey His message to all people and to be the perfect example of how to live a righteous life. The term "seal of the prophets" means that Prophet Muhammed (S.A.W.) is the last in the line of prophets that were sent by Allah to guide humanity. Muslims believe that he is the seal because he completed and perfected the message of Allah that was delivered by all the previous prophets, such as Abraham, Moses, and Jesus, among others. Therefore, the answer to the question is Prophet Muhammed (S.A.W.), who is considered the seal of all the prophets in Islamic belief.

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In Sūrat al - Mā'ūn (Q.107), we learn that a good believer should not repulse the orphan. This means that a good Muslim should not reject or push away an orphan, but should instead show kindness and compassion towards them. The Surah emphasizes the importance of being fair and just in one's dealings, and treating others, especially those who are vulnerable, with kindness and generosity. This idea is in line with broader Islamic teachings that emphasize the importance of treating all people, regardless of their background or status, with dignity and respect.

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The first man created by Allah in Islam was called Adam (ASW). According to Islamic teachings, Adam (ASW) was the first prophet and the father of humankind. He was created by Allah from clay and was given life through Allah's breath. Allah then placed Adam (ASW) in the Garden of Eden, where he was given the task of tending to the garden and avoiding the forbidden fruit from the tree of knowledge. However, Adam (ASW) and his wife, Hawwa (Eve), were tempted by Satan and ate the forbidden fruit, leading to their expulsion from the garden and their descent to Earth. Adam (ASW) is highly respected in Islam as the first human and prophet, and his story serves as a reminder of the consequences of disobedience and the importance of following Allah's commands.

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The hadith that ends with "piety is based right here" refers to the heart. The Prophet (peace be upon him) was indicating that true piety and righteousness stem from one's heart, which is the center of faith and sincerity. The physical location of a person, such as the cities of Makkah or al-Madīnah, or their actions like the hand, do not determine their piety or righteousness. It is the purity of the heart and its intentions that determine a person's level of piety and closeness to Allah. Therefore, the Prophet (peace be upon him) emphasized the importance of purifying one's heart through acts of worship, such as prayer, fasting, and charity, and by avoiding sins and evil deeds.

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Belief in oneness of Allah is the cornerstone of Islamic Monotheism. Monotheism is the belief in one God. In Islam, this belief is central and fundamental. It is the foundation of the religion and is referred to as Tawhid. The belief in one God is the cornerstone of Islamic Monotheism. It means that there is only one supreme being who is worthy of worship and obedience. This belief is the basis for all other beliefs and practices in Islam. In simple terms, it means that Muslims believe in one all-powerful, all-knowing, and all-seeing God who is the creator of everything and who has control over all things. This belief sets Islam apart from other religions and is a fundamental aspect of the faith.

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The first woman to accept Islam was Khadijah. Khadijah was a wealthy businesswoman who lived in Mecca and was the first person to convert to Islam after the Prophet Muhammad received revelations from Allah. She was also the Prophet's first wife and supported him during the early days of Islam when he faced opposition from many people in Mecca. Khadijah is highly regarded in Islamic history and is remembered as a role model for her faith, devotion, and support of the Prophet.

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The religion of the Arabs before the advent of Islam was idol worshiping. They believed in multiple gods and goddesses and would worship idols made of wood, stone, or other materials. Each tribe had its own set of idols and deities they believed to have control over different aspects of life such as fertility, war, or agriculture. They would also perform various rituals and practices to please these deities, including offering sacrifices and performing pilgrimages to certain locations. The practice of idol worship was deeply ingrained in Arabian society during that time, and it was a significant challenge for the Prophet Muhammad to spread the message of monotheism and convince people to abandon their idols and worship one God.

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"Asmā' ar-rijāl" is a term used by scholars of Hadīth. It refers to the biographical evaluation of the narrators of Hadīth, which is an important aspect of the science of Hadīth. This evaluation includes examining the reliability, integrity, and accuracy of the narrators to determine the authenticity of a Hadīth. Scholars use this information to determine whether a Hadīth is Sahīh (authentic) or Da'īf (weak).