Friday, 5th June, 2024
Christian Religious Studies 2 (Essay) – 09:30am – 11:30am
Christian Religious Studies 1 (Objective) – 11:30am – 12:30pm
Islamic Studies 2 (Essay) – 09:30am – 11:30am
Islamic Studies 1 (Objective) – 11:30am – 12:20pm
2024 WAEC CHRISTIAN RELIGIOUS STUDIES (CRS) OBJECTIVES (OBJ) ANSWERS:
11-20: BCDBCADABB
21-30: CABBCDADCC
31-40: BDCDCCCDDA
41-50: ADCDABCCBC
2024 WAEC ISLAMIC RELIGIOUS STUDIES (IRS) OBJECTIVES (OBJ) ANSWERS
1-10: CDCDBADCCC11-20: ACAABDCCCB
21-30: CCCBADADAC
31-40: DADDDDDCAA
41-50: BBCBCDDCBD
2024 WAEC CHRISTIAN RELIGIOUS STUDIES (CRS) ESSAY (THEORY) ANSWERS
(1a)
(PICK ANY THREE)
(i) Heavy Taxation: To fund his numerous
building projects, Solomon imposed heavy taxes on the people. This
created a financial burden on the citizens and led to widespread
dissatisfaction.
(ii) Forced Labor: Solomon conscripted labor from
the Israelites for his construction projects. Many people were compelled
to work on these projects, which caused resentment and hardship among
the population.
(iii) Religious Idolatry: Solomon married many
foreign women who brought their own gods and religious practices to
Israel. Solomon built altars for these foreign gods, leading to the
introduction of idolatry in Israel and weakening the worship of Yahweh.
(iv)
Economic Strain: The lavish lifestyle of Solomon's court and the
expenses of his numerous building projects drained the nation's
resources. This economic strain affected the prosperity of the kingdom
and the well-being of its citizens.
(v) Political Division: The
discontent caused by Solomon's policies set the stage for political
instability. After Solomon's death, his son Rehoboam's decision to
continue his harsh policies led to the division of the kingdom into
Israel (the northern kingdom) and Judah (the southern kingdom).
(vi)
Loss of Tribal Unity: Solomon's centralization of power and neglect of
tribal distinctions led to a loss of unity among the tribes of Israel.
This centralization of authority alienated the northern tribes,
contributing to the eventual split of the kingdom.
(1b)
(PICK ANY THREE)
(i)
Arrogance: Leaders who are arrogant tend to ignore the opinions and
needs of others, acting in their own self-interest rather than
considering the welfare of those they lead. This attitude creates a
disconnect between the leader and the people.
(ii) Inflexibility:
Inflexible leaders refuse to adapt to new situations or consider
alternative viewpoints. This rigidity can lead to poor decision-making
and stifle innovation, causing frustration among followers.
(iii)
Lack of Empathy: Leaders who lack empathy do not understand or
acknowledge the feelings and challenges of their followers. This
insensitivity makes them seem cold and uncaring, leading to
dissatisfaction and loss of support.
(iv) Dishonesty: When leaders
are dishonest, they lose the trust of their followers. Lies and deceit
can lead to a breakdown in communication and a loss of credibility,
making it difficult for the leader to gain and maintain support.
(v)
Incompetence: Leaders who lack the necessary skills and knowledge to
lead effectively are often viewed as incompetent. This incompetence can
result in poor decision-making, failure to achieve goals, and a loss of
confidence among followers.
(vi) Authoritarianism: Leaders who rule
with an iron fist, using fear and intimidation, often become unpopular.
This authoritarian approach suppresses free expression and creativity,
leading to resentment and rebellion among those they lead.
(2a)
(PICK ANY THREE)
(i)
Opposition from Surrounding Peoples: The Jewish returnees faced strong
opposition from neighboring groups like the Samaritans. These groups
were hostile and actively worked to discourage and hinder the rebuilding
efforts, sometimes even resorting to political maneuvers to halt the
construction.
(ii) Resource Scarcity: The returnees struggled with a
lack of resources needed for the reconstruction. Limited financial and
material resources made it difficult to obtain the necessary building
supplies, such as timber and stone, to rebuild the temple.
(iii)
Internal Disunity: Among the Jewish returnees, there were divisions and
disagreements about how to proceed with the rebuilding process. This
internal disunity weakened their collective efforts and slowed down the
progress of the construction work.
(iv) Economic Hardship: Many
returnees faced severe economic difficulties upon their return. The
region had been neglected for years, and there was widespread poverty.
The struggle to make a living and provide for their families made it
challenging to focus on rebuilding the temple.
(v) Political
Instability: The returnees also faced political instability both within
the Persian Empire, which ruled over them, and from local governors who
were not supportive of their efforts. Changes in political leadership
could result in changes in policy that affected the rebuilding process.
(vi)
Lack of Skilled Labor: After years of exile, many skilled workers and
artisans who had the expertise to construct the temple were either not
available or not in the best condition to work. The shortage of skilled
laborers slowed down the construction and affected the quality of the
work.
(2b)
(PICK ANY THREE)
(i) Corruption: Corruption at
various levels of government and public institutions diverts resources
meant for development into private pockets. This undermines public trust
and reduces the effectiveness of development programs.
(ii) Poor
Infrastructure: Inadequate infrastructure such as roads, electricity,
and water supply hampers economic growth. Poor infrastructure makes it
difficult to attract investment and slows down the pace of development.
(iii)
Political Instability: Frequent changes in government, political
conflicts, and lack of continuity in policies disrupt development
initiatives. Political instability creates an uncertain environment that
is not conducive to sustainable development.
(iv) Education System
Deficiencies: An underfunded and poorly managed education system fails
to equip the population with the necessary skills and knowledge. This
results in a workforce that is not adequately prepared to drive
development.
(v) Healthcare Challenges: Poor healthcare services lead
to a less healthy population, which affects productivity and economic
growth. High rates of disease and inadequate healthcare infrastructure
pose significant barriers to development.
(vi) Economic Inequality: A
wide gap between the rich and the poor can hinder development by
limiting access to opportunities for a large portion of the population.
Economic inequality can lead to social unrest and reduce the overall
economic potential of the country.
(5a)
(i) Jesus emphasizes
the need for self-denial, indicating that a disciple must be willing to
give up their own desires and priorities. In Luke 9:23, Jesus says, "If
anyone would come after me, let him deny himself and take up his cross
daily and follow me."
(ii) Jesus demands absolute commitment from His
disciples. He emphasizes that allegiance to Him must take precedence
over all other relationships, including family ties and personal
interests.
(iii) Jesus teaches that potential disciples should
consider the cost of following Him. He compared discipleship to building
a tower, where one must calculate the cost to see if they have enough
to complete it. This means being aware of and prepared for the
sacrifices involved.
(iv) True discipleship involves placing
spiritual values above worldly possessions, demonstrating a willingness
to part with anything that could obstruct full devotion and service.
This teaching implies that disciples must be prepared to relinquish
their material belongings and ensure that these do not interfere with
their commitment.
(v) Jesus said in the book of Luke, that anyone who
puts hand to the plow and looks back is not fit for the kingdom of God.
This highlights the need for unwavering focus and dedication to the
mission without looking back or regretting the decision.
(vi) Jesus
reiterates the concept of bearing one's cross, symbolizing the
willingness to endure suffering and persecution for His sake.
(5b)
(PICK ANY THREE)
(i) Willingness to surrender: A disciple must be willing to surrender their life, possessions, and desires to follow Jesus.
(ii) Commitment to follow: A disciple must be committed to following Jesus, even when the journey is difficult or uncertain.
(iii)
Self-denial: A disciple must be willing to deny themselves and take up
their cross, embracing the challenges and hardships of discipleship.
(iv) Humility: A disciple must be humble, recognizing their need for Jesus and their dependence on Him.
(v)
Faithfulness: A disciple must be faithful, persevering in their
commitment to Jesus and His teachings, even in the face of obstacles and
opposition.
(6a)
Jesus was arrested in the Garden of
Gethsemane by the temple guards and elders. He was brought first to
Annas, the father-in-law of Caiaphas, and then to Caiaphas, the current
High Priest.
During the hearing before Caiaphas and the assembled
council (Sanhedrin), many false witnesses were brought forward to
testify against Jesus. However, their testimonies were inconsistent and
did not provide a solid basis for a charge. Finally, two witnesses came
forward with a consistent testimony, claiming that Jesus had said, "I am
able to destroy the temple of God and rebuild it in three days". This
statement was interpreted as a threat against the temple, a serious
offense in Jewish law.
Caiaphas then directly questioned Jesus,
asking if He was the Christ, the Son of God. Jesus affirmed this,
stating, "You have said so. But I tell you, from now on you will see the
Son of Man seated at the right hand of Power and coming on the clouds
of heaven". Caiaphas reacted dramatically to Jesus' affirmation, tearing
his robes and declaring, "He has uttered blasphemy. What further
witnesses do we need? You have now heard his blasphemy". This act of
tearing his robes was a traditional sign of outrage and mourning,
signifying the severity of the accusation.
Following Caiaphas'
declaration, the members of the Sanhedrin agreed that Jesus was guilty
and deserving of death. They pronounced Him guilty of blasphemy, which,
according to Jewish law, was punishable by death. After the verdict,
Jesus was subjected to mocking, spitting, and physical abuse by those
present. They blindfolded Him, struck Him, and demanded that He prophesy
who had hit Him, further humiliating Him.
(6b)
(PICK ANY TWO)
(i) Injustice and corruption can lead to false accusations and wrongful convictions
(ii) Standing up for one's beliefs and values can lead to persecution and suffering
(iii)
Despite the false testimonies against Him, Jesus remained truthful,
demonstrating the power and importance of truth in the face of lies.
(iv) God's plan and purpose can be fulfilled even through unjust and painful circumstances
(v)
The actions of Caiaphas and the Sanhedrin highlight how human judgment
can be flawed and influenced by fear, jealousy, and the desire to
maintain power.
(8a)
In addressing the issue of showing
partiality in the church, James offered a poignant rebuke against
favoritism. He vividly described a scenario where a wealthy person is
given preferential treatment over a poor man. James condemned this
behavior, highlighting its inconsistency with the principles of
Christian faith. He reminded the believers that God shows no partiality
and urged them to emulate this by treating all individuals equally,
regardless of their socio-economic status. James emphasized the
importance of practicing genuine love and impartiality, in line with the
teachings of Jesus Christ. He urged the church to uphold God's royal
law of loving one's neighbor as oneself, emphasizing that any deviation
from this principle is sinful. James' admonition serves as a timeless
reminder for Christians to demonstrate fairness, compassion, and
inclusivity in their interactions with others within the church and
beyond.
(8b)
(PICK ANY THREE)
(i) Promotes Inequality:
Treating people differently because they are rich or poor leads to
unfairness and inequality in society.
(ii) Breaks Trust: When people see unfair treatment, they lose trust in the system, which weakens community bonds.
(iii)
Stops Growth: Favoritism makes it hard for people from poor backgrounds
to improve their lives, which slows down overall progress.
(iv) Creates Resentment: Unfair treatment causes anger and bitterness among those who are treated poorly, leading to conflicts.
(v)
Hurts Meritocracy: Favoring the rich over the deserving means society
misses out on the talents and contributions of many people.
(i) Peter says Christians have been transformed from darkness into light so they should declare the wonderful deeds of God.
(ii) He said formerly, Christians were no people but they are now God's people who have received mercý.
(iii) Peter appealed to Christians not to conform to the standards of this world.
(iv) He admonished them to avoid the passions of the flesh and things that hinder their spiritual growth.
(v) He was of the view that believers must maintain good conduct among non-Christians so that through their deeds, God will be glorified.
(vi) Peter holds the view that, Christians are to be subject to every human institution/authority.
(vii) According to Peter, Christians should not misuse the freedom they have to do evil.
(viii) The believer, as Peter states, should honour all men.
(ix) He again states that Christians should love their brothers and fear God.
(x) The Christian should honour the one who leads him.
(xi) Peter also admonished servants to submit themselves to their masters.
(xii) AS a chosen race, Christians are advised by Peter to have patience when they suffer for no wrong done.
(xiii) He continued that Christians should emulate the example of Christ who suffered for no wrong done.
(xiv) Finally, Peter encouraged Christians to die to sin and live to righteousness since Christ died on the cross for our sins.
(9b)
(PICK ANY THREE)
(i) Prejudice and Discrimination: Prejudices based on race, ethnicity, religion, or socioeconomic status lead to discrimination and social exclusion. This creates tension and conflict, making peaceful co-existence difficult.
(ii) Resource Competition: Competition for limited resources such as jobs, land, and economic opportunities can lead to conflicts, particularly when there is perceived or actual inequity in resource distribution.
(iii) Cultural and Religious Differences: Differing cultural and religious beliefs and practices can create misunderstandings and intolerance. Without mutual respect and dialogue, these differences can escalate into significant conflicts and violence
(iv) Political Instability: Political instability, corruption, and poor governance can lead to conflicts and violence. When people feel that their voices are not heard and their needs are not met by their leaders, it can result in civil unrest and divisions within society.
(v) Economic Disparities: Wide economic disparities between different groups in society can cause tension and conflict. When wealth and resources are concentrated in the hands of a few while the majority remain in poverty, it creates a fertile ground for discontent and social strife.
2024 WAEC ISLAMIC RELIGIOUS STUDIES (IRS) ESSAY (THEORY) ANSWERS
(1)
After the death of Prophet Muhammad the Muslim community was
faced with the challenge of preserving the Qur'an which had been
revealed to the Prophet over a period of 23 years. During the Prophet's
life, the verses were memorized verbatim by his companions, and some
were also written down on various materials such as parchment, bone, and
leaves. However, the primary mode of preservation was through
memorization.
The need for compilation became apparent after the
Battle of Yamama where many Muslims who had memorized the Qur'an were
martyred. Concerned about the potential loss of the Qur'an, Caliph Abu
Bakr ordered the collection of the revelations into a single,
authoritative manuscript. He entrusted this task to Zaid ibn Thabit, a
former scribe of the Prophet who was known for his meticulousness and
had memorized the Qur'an himself.
Zaid approached this monumental
task with caution. He set up strict criteria for the collection process:
each verse had to be verified by two witnesses who had heard it
directly from the Prophet, and he cross-referenced the oral recitations
with the written fragments. This way, Zaid ensured the accuracy and
authenticity of the compilation.
The result was a single, compiled
volume of the Qur'an, ordered according to the instructions that Prophet
Muhammad (PBUH) had given during his lifetime, as the Prophet had
overseen the arrangement of verses and chapters (Surahs) when they were
revealed. This compiled manuscript was kept with the Caliph Abu Bakr,
and after his death, it was passed on to the next Caliph, Umar ibn
al-Khattab, and then to his daughter, Hafsa bint Umar, who was one of
the Prophet’s widows and a trusted guardian of the manuscript.
Later,
during the caliphate of Uthman ibn Affan, due to the rapid expansion of
the Islamic empire and the variations in recitation that began to
spread in different regions, a decision was made to standardize the
Qur'an text. Uthman ordered the preparation of several copies of the
original manuscript compiled during Abu Bakr's time, which were then
sent to various Islamic centers of the empire. He also instituted the
writing down of the Qur'an in the Quraishi dialect, the dialect of the
Prophet.
This standardized version of the Qur'an, known as the
Uthmanic codex, is the one that has been used by Muslims around the
world ever since, and it has been preserved with remarkable consistency
across the centuries. The process of compilation ensured that the Qur'an
remained authentic to the revelations received by the Prophet,
safeguarding it for future generations.
(2a)
The term Sunnah
refers to the sayings, actions, and approvals of the Prophet Muhammad (S
A.W) that were documented and passed down by his companions and their
followers. It includes his teachings, guidance, and examples of how he
lived his life, which serve as a model for Muslims to follow.
(2b)
(i)Authentic
chain of narrators: A sound Hadith has a continuous and unbroken chain
of narrators, each of whom is known for their integrity and accuracy.
(ii)Reliable narrators: The narrators in the chain must be known for their truthfulness, trustworthiness, and knowledge.
(iii)Clear and unambiguous text: The text of the Hadith must be clear and unambiguous, without any contradictions or doubts.
(iv)Free
from contradictions: A sound Hadith does not contradict the Quran,
other established Hadiths, or established historical facts.
(v)Free from errors: The Hadith must be free from errors in grammar, syntax, and language.
(vi)Confirmed by multiple narrations: A sound Hadith is confirmed by multiple narrations from different narrators.
(vii)Not
contrary to reason or intellect: A sound Hadith must not be contrary to
reason or intellect, and must be in line with the general principles of
Islam.
(viii)Not in conflict with historical facts: A sound Hadith
must not be in conflict with established historical facts and must be in
line with the context in which it was narrated.
(3)
(i)Time: The prayer is performed in the morning, after sunrise, on the 10th day of the Islamic month of Dhu al-Hijjah.
(ii)Congregation: Muslims gather in a large congregation, usually in a mosque or an outdoor area, to perform the prayer.
(iii)Preparation: Before the prayer, Muslims:
- Take a bath or shower (ghusl)
- Wear new or clean clothes
- Apply perfume or fragrance
- Bring a sacrificial animal (if possible)
(iv)Prayer:
- The Imam leads the congregation in two rak'ahs (units) of prayer
- The prayer includes specific supplications and recitations
- Muslims face the Ka'bah in Makkah during the prayer
(v)Khutbah_: After the prayer, the Imam delivers a sermon (khutbah), which includes:
- Praise and gratitude to Allah
- The story of Prophet Ibrahim (Abraham) and his willingness to sacrifice his son
- The importance of obedience, sacrifice, and generosity
- Congratulations and blessings for the congregation
(vi)Sacrifice:
After the prayer and khutbah, Muslims who have the means sacrifice an
animal (usually a sheep, goat, or cow) to commemorate Prophet Ibrahim's
willingness to sacrifice his son. The meat is then distributed to the
poor and needy.
(vii)Celebration: The rest of the day is spent
with family and friends, exchanging gifts, sharing meals, and
celebrating the occasion.
(5a)
The Battle of Uhud was a
significant military encounter that took place on March 23, 625 AD (7
Shawwal, 3 AH in the Islamic calendar) in the valley north of Mount
Uhud, near Medina. It was fought between the early Muslim community led
by Prophet Muhammad (PBUH) and the Quraysh tribe of Mecca, who sought
revenge for their defeat at the Battle of Badr a year earlier.
(5b)
(i)Formation
of armies: The Muslim army, consisting of around 700 fighters,
positioned themselves at the foot of Mount Uhud, while the Quraysh army,
numbering around 3,000 men, faced them.
(ii)Initial attack: The
battle commenced with a fierce attack from the Quraysh, who were met
with a strong resistance by the Muslims. The Muslim archers, placed on a
nearby hill, initially held their ground and inflicted significant
damage on the enemy.
(iii)Abandonment of strategic positions:
However, the Muslim archers abandoned their strategic positions on the
hill, against the Prophet's orders, in pursuit of war spoils, leaving
the Muslim army vulnerable to attack.
(iv)Counterattack by the
Quraysh: The Quraysh cavalry, led by Khalid ibn al-Walid, seized the
opportunity and launched a surprise attack on the Muslims from the rear.
The Muslim army suffered heavy casualties and retreated, marking a
temporary victory for the Quraysh.
(v)Aftermath: Despite their
initial victory, the Quraysh failed to capitalize on their success and
did not launch a subsequent attack on Medina. The Muslims were able to
regroup and recover from their losses, which ultimately strengthened
their resolve and unity.
(6a)
Bismillaahir Rahmaanir Raheem
(i)Innaa anzalnaahu fee lailatil qadr
(ii)Wa maa adraaka ma lailatul qadr
(iii)Lailatul qadri khairum min alfee shahr
(iv)Tanaz zalul malaa-ikatu war roohu feeha bi izni-rab bihim min kulli amr
(v)Salaamun hiya hattaa mat la'il fajr
(6b)
In the Name of Allah, The Most Gracious, Most Merciful
(i)Verily! We have sent it (this Qur'an) down in the night of Al-Qadr (Decree)
(ii)And what will make you know what the night of Al-Qadr (Decree) is?
(iii)The
night of Al-Qadr (Decree) is better than a thousand months (i.e.
worshipping Allah in that night is better than worshipping Him a
thousand months, i.e. 83 years and 4 months).
(iv)Therein descend the angels and the Ruh [Jibrael (Gabriel)] by Allah's Permission with all Decrees,
(v)Peace! (All that night, there is Peace and Goodness from Allah to His believing slaves) until the appearance of dawn.
(6c)
(i).Quran
97, titled "Al-Qadr" or "The Decree," discusses the night of decree,
which is believed to occur during the month of Ramadan, highlighting its
significance in Islamic belief and practice.
(ii)This chapter
emphasizes the profound importance of the night of decree, describing it
as better than a thousand months, symbolizing the immense blessings and
spiritual opportunities it offers to believers.
(iii)Quran 97
encourages believers to engage in worship, reflection, and supplication
during the night of decree, as it is a time when divine mercy and
guidance are particularly abundant.
(iv)The chapter underscores the
concept of predestination (Qadr) in Islam, affirming that Allah's decree
is absolute and encompasses all aspects of existence, including human
destiny and the unfolding of events.
(v)Through Quran 97, Muslims are
reminded of the transformative power of faith, prayer, and devotion,
especially during moments of spiritual significance such as the night of
decree, which serves as a source of hope, inspiration, and renewal for
believers.
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