JAMB UTME - Islamic Religious Studies - 1993
Ibeere 1 Ìròyìn
The Caliph who appointed the shūrā Council to produce a successor after his death was
Awọn alaye Idahun
The Caliph who appointed the shūrā Council to produce a successor after his death was ‘Umar b. Khattāb. During his reign as the second caliph of the Islamic empire, ‘Umar b. Khattāb established a shūrā council consisting of six prominent companions of Prophet Muhammad (peace be upon him) to assist him in making important decisions. When ‘Umar was on his deathbed, he consulted with the members of the shūrā council and instructed them to choose his successor from amongst themselves, in order to ensure a smooth transition of power and to prevent any potential conflict or division among the Muslims. After much deliberation and consultation, the shūrā council elected ‘Uthmān b. ‘Affān as the third caliph of the Islamic empire.
Ibeere 2 Ìròyìn
In Islamic law on divorce, the custody of a child aged two years or less is normally conceded to the
Awọn alaye Idahun
In Islamic law on divorce, the custody of a child aged two years or less is normally given to the mother. This is because Islamic law recognizes the special bond between a mother and her young child, and believes that the child's best interests are served by being in the care of their mother during this critical stage of development. However, after the child reaches the age of two, custody may be transferred to the father or another family member if it is deemed to be in the child's best interests. Ultimately, the decision about custody is based on what is best for the child's well-being and development, and is made on a case-by-case basis according to Islamic law.
Ibeere 3 Ìròyìn
The practice of comparing the back of one’s wife to that of one’s mother as a method of divorce was known as
Awọn alaye Idahun
The practice of comparing the back of one's wife to that of one's mother as a method of divorce is known as "zihār". In ancient Arabic culture, zihār was a way for husbands to divorce their wives without having to give a reason or pay compensation. The husband would compare his wife's back to that of his mother and say "you are to me like the back of my mother", which was considered a highly disrespectful and taboo statement. This statement effectively ended the marriage and the wife would have to leave her husband's home. Zihār was abolished in Islam with the revelation of the Quran, which provided guidelines for divorce and encouraged kind treatment of spouses.
Ibeere 4 Ìròyìn
In Sūrat al-falaq, the Qur’ān refers to an element of witchcraft and the
Awọn alaye Idahun
Ibeere 5 Ìròyìn
An aspect of the Nigerian culture which may be regarded as shirk is
Awọn alaye Idahun
The aspect of Nigerian culture that may be regarded as shirk is the worship of ancestors. This is because the act of worshipping or seeking help from ancestors is considered a form of polytheism, which goes against the Islamic belief in one God (Allah) and his exclusive right to be worshipped. It is important to note, however, that not all Nigerians practice ancestor worship, as the country is home to many diverse cultures and religions.
Ibeere 6 Ìròyìn
Which one of the following actions may be regarded as Mubāℎ?
Awọn alaye Idahun
Acquisition of knowledge is considered Mubāℎ in Islam. Mubāℎ means permissible or allowed in Islam. Islam encourages seeking knowledge and considers it as an important act of worship. It is the duty of every Muslim, both men and women, to seek knowledge throughout their lives. Smoking, on the other hand, is considered Ḥarām (forbidden) in Islam because it harms the body, which is considered a trust from God. Salāt ash-Shaf, which is an additional prayer that can be performed after the obligatory prayers, is also Mubāℎ in Islam. Shaking hands while greeting is also Mubāℎ in Islam. It is a common practice among Muslims and is considered a polite and respectful way of greeting each other. In summary, acquiring knowledge, shaking hands while greeting, and Salāt ash-Shaf are all permissible and considered Mubāℎ in Islam, while smoking is considered Ḥarām.
Ibeere 7 Ìròyìn
‘Still less can their knowledge comprehend the hereafter …’ Q. 27:66).This verse above of the Qur’ān implies that
Awọn alaye Idahun
Ibeere 8 Ìròyìn
‘And consult them in the affairs …’(Qur’ān 3:159). This expression emphasizes the importance of the principle of
Awọn alaye Idahun
The expression "And consult them in the affairs" from Qur'an 3:159 emphasizes the importance of the principle of shūrā. Shūrā is the principle of consultation and mutual decision-making in Islamic governance and decision-making processes. This principle encourages leaders to seek the opinions and advice of others before making important decisions. It is based on the idea that collective wisdom and consensus are more effective than individual decision-making. Therefore, shūrā promotes transparency, inclusivity, and accountability in decision-making, and helps to ensure that decisions are made in the best interest of the community as a whole.
Ibeere 9 Ìròyìn
The doctrine of trinity is regarded in Islam as a form of
Awọn alaye Idahun
In Islam, the doctrine of Trinity is regarded as a form of shirk. Shirk means associating partners with Allah or considering someone or something equal to Allah. According to Islamic belief, there is only one God, and associating anyone or anything with Him is considered a grave sin. Muslims believe that the doctrine of Trinity is a form of shirk because it associates partners with Allah and considers Jesus (peace be upon him) and the Holy Spirit as divine beings, which goes against the belief in the oneness of Allah.
Ibeere 10 Ìròyìn
Asmā' ar - rijāl is a term used by scholars of
Awọn alaye Idahun
"Asmā' ar-rijāl" is a term used by scholars of hadīth. It refers to the biographical evaluation of narrators of hadith, which involves scrutinizing the character, reliability, and credibility of individuals who have transmitted the sayings and actions of the Prophet Muhammad. This process is essential in determining the authenticity and accuracy of hadith, as well as in identifying fabricated or weak narrations.
Ibeere 11 Ìròyìn
‘Say: I am but a man like yourselves, (but) The inspiration has come to me …’ (Q.18:110) In relation to Kalimat sh-shahādah, the verse quoted above
Awọn alaye Idahun
The verse quoted above (Q.18:110) is related to the Kalimat sh-shahādah, which is the declaration of faith in Islam. The verse emphasizes that Prophet Muhammad (peace be upon him) was a human being like any other person, but he was blessed with divine inspiration. This means that he received guidance from Allah, which enabled him to deliver the message of Islam to people. The verse serves as a reminder that although Prophet Muhammad (peace be upon him) was a great messenger of Allah, he was not divine and should not be worshiped. Instead, Muslims should only worship Allah. This is an important aspect of the Kalimat sh-shahādah, which affirms the oneness of Allah and the prophethood of Muhammad. In summary, the verse quoted above (Q.18:110) emphasizes that Prophet Muhammad (peace be upon him) was a human being who received divine inspiration, and it serves as a reminder that Muslims should only worship Allah. It does not trace the origin of the expression, prove that any other prophet could take the place of Muhammad, or provide a summary of the content.
Ibeere 12 Ìròyìn
According to Qur’ān 4:48, to set up partners with Allah is a great offense which Allah will not forgive
Awọn alaye Idahun
Ibeere 15 Ìròyìn
The Sunni school of thought noted for resorting frequently to the use of personal opinion was that of Imām
Awọn alaye Idahun
Ibeere 16 Ìròyìn
According to Qur’ān 6:160, while bad deeds would be rewarded in the same measure, good deeds would be rewarded
Ibeere 17 Ìròyìn
An adult Muslim travels 300km by road during the month of Ramad?n and arrives at his destination on the same day. He spends three days and returns on the fifth
Day.He is allowed to defer his fasting of the
Awọn alaye Idahun
Ibeere 19 Ìròyìn
Fortune telling is un-Islamic
Awọn alaye Idahun
In Islam, fortune telling is considered un-Islamic at all times and in all matters. This is because it involves claiming knowledge of the unseen, which is only known to Allah, the All-Knowing. It is also considered a form of shirk (associating partners with Allah) because it implies that the fortune-teller has knowledge and power that only Allah possesses. Therefore, it is not permissible to engage in fortune-telling, regardless of whether it is done by Muslims or non-Muslims, and regardless of whether it is related to religious practices or other matters. Islamic scriptures strongly forbid fortune telling, and Muslims are encouraged to seek knowledge and guidance from Allah through prayer, Quran, and seeking knowledge from trustworthy sources.
Ibeere 20 Ìròyìn
Qur’ān 2:193 enjoins believers to fight unbelievers in the course of Allah if it takes that to
Ibeere 21 Ìròyìn
A woman in her menstrual period
Awọn alaye Idahun
A woman in her menstrual period is not exempted from all forms of ‘ibādah. However, during this time, she is exempted from performing certain acts of ‘ibādah such as the daily prayers and fasting. She has the option to perform other acts of ‘ibādah, such as making supplications, reading the Quran, giving charity, and performing acts of kindness towards others. It is important for women to understand the guidelines and rulings of ‘ibādah during their menstrual period to maintain a strong connection with Allah (SWT) while respecting the natural bodily changes that occur.
Ibeere 22 Ìròyìn
At the end of his prayer, how may sitting for at-tashahud are expected of someone who misses two rak?ats in a congregational sal? al-Maghrib?
Awọn alaye Idahun
If someone misses two rak'ats in a congregational Salah al-Maghrib, they are expected to perform two rak'ats of Sujood As-Sahw (prostration of forgetfulness) at the end of their Salah. During the Tashahhud, they would sit only once, just like in any other Salah. Therefore, the answer is "one."
Ibeere 23 Ìròyìn
To ensure the authenticity of the compiled text of the Holy Qur’ān, extracts written on various materials were cross-checked with texts
Awọn alaye Idahun
Ibeere 25 Ìròyìn
One of the ways by which Islamic civilization was manifested in West Africa was
Awọn alaye Idahun
One of the ways Islamic civilization manifested in West Africa was through the employment of scholars of Arabic as envoys by kings and emperors. These scholars played an important role in spreading Islamic knowledge and culture, as well as in strengthening diplomatic ties between West African states and other Islamic nations. They helped to promote trade, establish alliances, and negotiate peace treaties. In addition to serving as envoys, many of these scholars also served as advisors to kings and emperors, helping to shape government policy and administration. Through their work, they helped to spread Islamic culture and knowledge throughout West Africa, and played a significant role in the development of the region's rich intellectual and cultural heritage.
Ibeere 26 Ìròyìn
Ignorance of religious rites and duties is not excusable in Islam because
Awọn alaye Idahun
Ignorance of religious rites and duties is not excusable in Islam because it is obligatory on all Muslims to seek knowledge. Islam emphasizes the importance of seeking knowledge and understanding religious obligations, and Muslims are encouraged to seek knowledge throughout their lives. Additionally, books of Islamic jurisprudence have been translated into many languages, and the Islamic system of education is highly developed all over the world, making it easier for Muslims to learn about their religion. Therefore, there are no excuses for not seeking knowledge and understanding one's religious duties in Islam.
Ibeere 28 Ìròyìn
‘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
Awọn alaye Idahun
Ibeere 29 Ìròyìn
Compared with the situation in Makkah before Hijrad, the da’wah in al-Madina was more
Ibeere 30 Ìròyìn
According to Islamic teachings, angels are
Awọn alaye Idahun
According to Islamic teachings, angels are loyal servants of Allah who are created from light and have no physical form. They carry out the commands of Allah and serve as intermediaries between Allah and human beings. Angels are not like human beings, nor are they jinns. They are of divine nature and their existence is based on their obedience to Allah's commands. They play an important role in Islamic beliefs and are mentioned in the Quran as well as in the sayings of the Prophet Muhammad.
Ibeere 32 Ìròyìn
Ahmad bab, one of the early West African ‘Ulamā’, was based in
Awọn alaye Idahun
Ahmad bab was based in the city of Timbuktu, which is located in present-day Mali. Timbuktu was a center of Islamic learning and scholarship in West Africa, and Ahmad Bab was one of the early Ulamā, or Islamic scholars, who studied and taught there. He was known for his expertise in the fields of fiqh (Islamic jurisprudence) and hadith (sayings and actions of the Prophet Muhammad). Ahmad Bab's contributions to Islamic scholarship in West Africa were significant and helped to establish Timbuktu as an important center of learning and culture in the region.
Ibeere 33 Ìròyìn
The divine attribute of omnipotence is implied in
Awọn alaye Idahun
The divine attribute of omnipotence, which means having unlimited power, is implied in the attribute of al-Qadir. Al-Qadir is one of the 99 names of Allah in Islamic theology, and it means "the all-powerful" or "the omnipotent." This attribute implies that Allah has the power and ability to do anything He wills, without limitation or constraint. In other words, Allah is capable of creating, sustaining, and controlling all things in the universe, and nothing is beyond His power. This attribute is a fundamental aspect of Islamic theology, emphasizing the supreme power and authority of Allah over all things.
Ibeere 34 Ìròyìn
The earliest contact of Islam with Africa dates back to the period of
Awọn alaye Idahun
The earliest contact of Islam with Africa dates back to the period of Muhammad b. ‘Abdullāh, the founder and prophet of Islam. This contact occurred in the early 7th century AD when a group of Muslims fled persecution in Mecca and sought refuge in Abyssinia (present-day Ethiopia). The Abyssinian king at the time, known as Negus, provided protection to the Muslim refugees, which marked the first official contact between Islam and Africa. This event is known as the First Hijra, or migration, and is significant in Islamic history as it showed that Islam was not limited to any particular race or nationality, but rather was a universal religion that could appeal to people of all backgrounds.
Ibeere 35 Ìròyìn
The second hadīth in an-Nawawi’s collection teaches that it is righteousness to worship Allah as if
Awọn alaye Idahun
Ibeere 36 Ìròyìn
From the above, the goal of luqmān's counsel to his son:... As contained in sūrah 31:13 is to
Awọn alaye Idahun
Ibeere 38 Ìròyìn
The expressions Iqra'', ′allama and al - qalam in Sūrat al− ′Alaq emphasize the importance of
Awọn alaye Idahun
The expressions "Iqra", "allama", and "al-qalam" in Surat al-Alaq emphasize the importance of knowledge. "Iqra" means "read" and is the first word that was revealed in the Quran. This emphasizes the importance of seeking knowledge through reading and learning. "allama" means "taught" and highlights the role of a teacher in imparting knowledge to others. "al-qalam" means "the pen" and symbolizes writing and recording knowledge. This emphasizes the importance of documenting and sharing knowledge for future generations. Overall, these expressions emphasize the significance of knowledge acquisition and sharing it with others, which is crucial for personal growth and societal development.
Ibeere 39 Ìròyìn
The prophet whose wife was impious and consequently suffered the same calamity with the unbelievers was
Awọn alaye Idahun
The prophet whose wife was impious and suffered the same calamity as the unbelievers was Lut (Lot in English). According to Islamic and biblical accounts, Lut was sent by God to warn his people about their wickedness and urge them to repent. However, they refused to listen and persisted in their immoral behavior, including homosexuality. God eventually sent angels to Lut to rescue him and his family before destroying the city. Lut's wife, however, disobeyed the angels' command not to look back and was consequently punished along with the unbelievers. This story serves as a reminder of the consequences of disobedience and the importance of following God's commands.
Ibeere 40 Ìròyìn
The text of talbiyah in hājj emphasizes the pilgrim’s
Awọn alaye Idahun
The talbiyah in hājj emphasizes the recognition of Allah's absolute authority. The pilgrim declares "Labbayka Allahumma Labbayk" meaning "Here I am, O Allah, here I am" which signifies their willingness and submission to Allah's commands. The pilgrim acknowledges Allah's supremacy and sovereignty over all things and recognizes that the rituals of hājj are a means to get closer to Him. The talbiyah also emphasizes the readiness to observe the rites of hājj to the end and the aspiration for a reward, but these are secondary to the recognition of Allah's authority.
Ibeere 41 Ìròyìn
In Sūrat al - Mā'ūn(Q.107), we learn that a good believer should not
Awọn alaye Idahun
Ibeere 42 Ìròyìn
In the hadīth that ends with ‘…piety is based right here …’, the Prophet (S.A.W.) meant the
Awọn alaye Idahun
The hadith that ends with the phrase "…piety is based right here …" refers to the heart. The Prophet Muhammad (peace be upon him) was emphasizing that true piety and righteousness are not just about performing outwardly religious acts, but also about the state of one's heart. In other words, having a pure and sincere heart is crucial to being a truly righteous person in the eyes of Allah. So, the phrase "right here" refers to the heart, which is the center of a person's spiritual and emotional being.
Ibeere 43 Ìròyìn
Ihyā’ ‘Ulūm ad-dīn is the title of a book written by
Awọn alaye Idahun
The book titled "Ihyā’ ‘Ulūm ad-dīn" was written by al-Ghazālī. He was a Muslim theologian, jurist, philosopher, and mystic who lived in the 11th and 12th centuries. "Ihyā’ ‘Ulūm ad-dīn" is a comprehensive work that deals with Islamic spirituality, ethics, and daily life practices. The book is divided into four parts, each addressing a specific area of Islamic knowledge: worship, social customs, inner virtues, and the path to God. It is considered one of the most influential works in Islamic literature and has been translated into many languages.
Ibeere 44 Ìròyìn
In the Islamic economic system, baytuk māl is equivalent to the
Awọn alaye Idahun
In the Islamic economic system, baytuk māl is equivalent to the public treasury. Baytuk māl refers to a central pool of resources that is managed by the Islamic state. This pool of resources includes money, property, and other assets that belong to the community as a whole. The purpose of the baytuk māl is to ensure that everyone in the community has access to basic needs such as food, shelter, and healthcare. Unlike a commercial bank or community bank, which are privately owned and operated for profit, the baytuk māl is a public institution that is managed by the government. It is similar to a common market in that it serves the needs of the community as a whole, but it is specifically focused on managing and distributing resources rather than facilitating trade.
Ibeere 45 Ìròyìn
Which of the following terms portrays the Qur’ān as a healing for man’s spiritual and moral waywardness?
Awọn alaye Idahun
The term that portrays the Qur'an as a healing for man's spiritual and moral waywardness is "ash-Shifā'". This term refers to the healing or cure of spiritual and moral illnesses that afflict human beings, such as ignorance, arrogance, greed, and envy, among others. The Qur'an is considered a source of guidance and a means of healing for people who are seeking to improve their moral and spiritual well-being. Its teachings and guidance are meant to help people overcome their flaws and imperfections and become better human beings. The term "ash-Shifā'" emphasizes the idea that the Qur'an is not only a book of guidance, but also a source of healing and cure for the spiritual and moral ailments that afflict human beings. It is a powerful tool for transformation and self-improvement that can help individuals to overcome their weaknesses and become better versions of themselves.
Ibeere 46 Ìròyìn
The pre-Islamic practice of shigār which was abolished by Islam meant
Awọn alaye Idahun
The pre-Islamic practice of shigār that was abolished by Islam refers to the exchange of sisters in wedlock. This means that a man would give his sister to another man in exchange for the other man's sister to marry. Islam forbade this practice because it was considered to be unjust to the women involved and it did not promote genuine love and affection between spouses. Instead, Islam emphasized the importance of mutual consent and free choice in marriage.
Ibeere 47 Ìròyìn
In the Islamic belief system, the opposite of Tawhīd is
Awọn alaye Idahun
The opposite of Tawhīd in the Islamic belief system is Shirk. Tawhīd refers to the concept of the oneness and unity of God, while Shirk refers to the act of associating partners or rivals with God, or attributing divine attributes to other than God. It is considered the most significant sin in Islam and is considered a violation of the central principle of Tawhīd. Therefore, Muslims strive to maintain the purity of Tawhīd and avoid Shirk in their beliefs and actions.
Ibeere 48 Ìròyìn
In Islamic law of inheritance, the brother of a deceased person who had a son is to
Awọn alaye Idahun
Ibeere 49 Ìròyìn
The authenticity of a hadīth may be faulted if
Awọn alaye Idahun
The authenticity of a hadith, which is a saying or action attributed to the Prophet Muhammad, may be doubted if it contradicts a clear teaching of the Quran, which is the central holy book of Islam. Additionally, if the wording of the hadith is too similar to the Quranic text, it could also be questioned as to whether it is a genuine statement from the Prophet. Similarly, if the hadith is no longer than a verse of the Quran, it could be considered too brief and therefore potentially not authentic. Finally, the reliability of the narrator is also a factor, and if the person who transmitted the hadith was not from the city of Makkah, it may raise doubts about the accuracy of the hadith.
