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Get Free Live 2025 NECO June/July Christain Religious / Islamic Studies (CRS & IRS) OBJ
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(23rd July, 2025).
NECO JUNE/JULY 2025 FREE CRS / IRS OBJ & ESSAY QUESTION AND ANSWER ROOM Wednesday 23rd July, 2025
Christian Religious Studies (Objective & Essay)
10:00 am – 12:30 pm
Islamic Studies (Objective & Essay)
10:00 am – 12:30 pm
Christian Religious Studies (Objective & Essay)
10:00 am – 12:30 pm
Islamic Studies (Objective & Essay)
10:00 am – 12:30 pm
A. 2025 NECO CHRISTIAN RELIGIOUS STUDIES (CRS) (OBJECTIVES) ANSWERS:
1-10: CDEDBADCEC
11-20: DBBAEDDCBE
21-30: DCDDBEABEC
31-40: CACDEBBDED
41-50: EBEDEECCEE
51-60: EAEACABECD
11-20: DBBAEDDCBE
21-30: DCDDBEABEC
31-40: CACDEBBDED
41-50: EBEDEECCEE
51-60: EAEACABECD
B. 2025 NECO CHRISTIAN RELIGIOUS STUDIES (CRS) (ESSAY) ANSWERS:
(1a)
In the story of the twelve spies, Joshua, the son of Nun, played a significant and courageous role. When the Israelites reached the edge of the Promised Land, God instructed Moses to send twelve men, one from each tribe of Israel, to explore the land of Canaan and report back on its condition and the strength of its inhabitants. Joshua was selected as one of these twelve spies, representing the tribe of Ephraim. Along with the others, Joshua went into the land and spent forty days observing its people, cities, and agricultural richness.
Upon their return, ten of the spies gave a discouraging report. They emphasized the strength of the Canaanite people, the fortification of their cities, and the presence of giants, which caused fear and despair among the Israelites. The people became frightened and began to grumble against Moses and Aaron, even expressing a desire to return to Egypt.
In contrast, Joshua and Caleb presented a minority report that was full of faith and confidence in God. They acknowledged the greatness of the land, describing it as “flowing with milk and honey,” and assured the people that they could conquer it if they trusted in God. Joshua warned the Israelites not to rebel against the Lord and urged them not to fear the inhabitants of Canaan. He reminded them that with God on their side, their enemies would be as powerless as bread.
Joshua’s faith, courage, and loyalty to God distinguished him. As a result, God was pleased with him. Because of his faithfulness, Joshua and Caleb were the only two from their generation permitted to enter the Promised Land. Later, God instructed Moses to appoint Joshua as his successor. Moses laid hands on him and empowered him to lead the Israelites after his death, showing that Joshua had both divine approval and leadership qualities.
(1b)
(PICK ANY THREE)
(i) Church leaders should be bold and speak the truth without fearing anyone, no matter how rich or powerful they may be in the church.
(ii) Church leaders must fear God and trust in Him always, knowing that He alone has control over every situation and the destiny of His people.
(iii) Church leaders should learn from Joshua’s courage, faith, honesty, and loyalty, and apply these qualities in leading God’s people with integrity and strength.
(iv) Leaders should stand firm in doing what is right, even when it is unpopular or may bring opposition, criticism, or personal risk.
(v) Joshua’s faith in God brought him reward and leadership; church leaders should remain faithful and trust that God will honour their obedience in due time.
(vi) Fear and discouragement can destroy faith and hinder progress; church leaders should always encourage their followers to trust God and remain hopeful.
(2a)
Ahab was the son of Omri and became king of Israel, ruling from Samaria for twenty-two years. His reign was marked by disobedience to God and moral compromise. Scripture describes Ahab as doing more evil in the sight of the Lord than all the kings before him. One of the most glaring aspects of Ahab's character was his weakness and susceptibility to influence, especially from his wife, Jezebel.
Ahab lacked firmness in decision-making and was easily swayed by others. His moral cowardice became evident in the story of Naboth's vineyard. When he desired Naboth’s land and was denied because it was an ancestral inheritance, Ahab became sullen, refused to eat, and laid in bed, sulking like a child. This behavior exposed his selfishness, greed, and inability to accept boundaries. Rather than respecting Naboth’s rights, he allowed his desire for personal gain to blind him to justice.
Jezebel, Ahab's wife, was a Sidonian princess and a staunch worshipper of Baal. She brought with her the worship of foreign gods and aggressively promoted idolatry in Israel. Jezebel’s character was cunning, manipulative, and wicked. Upon seeing Ahab depressed over Naboth’s refusal, she took matters into her own hands. She falsely accused Naboth of blasphemy and had him executed just so Ahab could possess the vineyard. This action highlights her ruthless and cold-hearted nature.
Jezebel also persecuted the prophets of God and supported hundreds of false prophets of Baal. Her influence corrupted Ahab further and led Israel into deeper sin. She symbolizes the danger of ungodly influence in leadership and the misuse of power for selfish ends.
Despite his evil acts, Ahab had a moment of humility. After Elijah confronted him with God’s judgment, Ahab tore his clothes, put on sackcloth, and fasted. God, seeing his temporary repentance, postponed the punishment until after Ahab’s death. This indicates that while Ahab was weak and sinful, he was not entirely without conscience.
In contrast, Jezebel showed no sign of repentance. She died a violent and shameful death as prophesied by Elijah. Her end reflected her hardened heart and refusal to acknowledge God.
Ahab was a weak-willed and greedy king, easily manipulated and morally compromised. Jezebel, however, was cruel, power-hungry, and unrepentant. Together, they represent the destructive power of corrupt leadership and the consequences of disobedience to God.
(2b)
(PICK ANY THREE)
(i) Promoting moral and religious education to teach contentment and discipline.
(ii) Enforcing anti-corruption laws with strict penalties for offenders.
(iii) Encouraging transparency and accountability in government and institutions.
(iv) Rewarding honest individuals to motivate others toward integrity.
(v) Using media campaigns to create awareness about the dangers of greed.
(vi) Leaders leading by example by living modest and honest lives.
(3a)
During the reign of King Jeroboam II in Israel, the prophet Amos, a shepherd and dresser of sycamore trees from Tekoa in Judah, was called by God to prophesy against the Northern Kingdom of Israel. At that time, Israel was enjoying great economic prosperity, yet this prosperity was accompanied by moral decay, religious corruption, and social injustice.
God sent Amos to condemn the spiritual hypocrisy and oppression that characterized Israel’s society. The rich were living in luxury, exploiting the poor, perverting justice, and engaging in dishonest business practices. There was corruption in the law courts, where the innocent were punished and the guilty were set free because of bribery. The needy were sold for a pair of sandals, and the poor had no voice in society. Meanwhile, the people still went to shrines like Bethel and Gilgal, offering sacrifices and observing festivals with the belief that God was pleased with them.
In Amos 5, God spoke through the prophet and rejected their worship. He said:
“I hate, I despise your feasts, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them... Take away from me the noise of your songs; to the melody of your harps I will not listen.” (Amos 5:21–23)
This was because their worship was not genuine. It was external and ritualistic, not from hearts committed to justice and righteousness. The people had forgotten the covenant laws of mercy, equity, and justice that God had given them through Moses.
It was at this point that Amos delivered God's demand in a powerful declaration:
“But let justice roll down like waters, and righteousness like an overflowing stream.” (Amos 5:24)
This statement served as a divine call for social reform and moral uprightness. God was not interested in ritual without righteousness, or sacrifice without justice. He wanted a society where fairness flowed naturally and continually, just like an unending stream. The people were called to repent from their sins, return to God with sincere hearts, and treat others with dignity, fairness, and compassion.
Sadly, the Israelites ignored Amos’ warning, and as he prophesied, judgment came upon them. Israel was eventually conquered and taken into exile by the Assyrians, fulfilling the warning that Amos had given on behalf of God.
Thus, the statement is a timeless call for every society to uphold justice, righteousness, and true devotion to God.
(3b)
(PICK ANY THREE)
(i) True religion and social justice are practiced in Nigeria through the provision of social services such as schools, hospitals, and skill acquisition centers by religious organizations.
(ii) True religion promotes honesty, integrity, and moral values which help to build a just and fair society.
(iii) Religious leaders and groups advocate against corruption, injustice, and abuse of power, promoting transparency and accountability in society.
(iv) Many religious individuals and organizations provide charitable support to the needy, including food, shelter, and medical care.
(v) True religion promotes peace and reconciliation by encouraging forgiveness and mediating in times of conflict among different groups.
(4a)
According to the Gospel of St. Luke, the call of the first three disciples of Jesus which includes Peter (also called Simon), James, and John occurred by the Sea of Galilee. A large crowd had gathered around Jesus to hear Him teach the word of God. As the people pressed on Him, He saw two boats by the shore, and the fishermen had gone out of them and were washing their nets.
One of the boats belonged to Simon Peter. Jesus entered Peter’s boat and asked him to push it a little away from the land. Sitting in the boat, He taught the crowd from the lake. When He finished speaking, Jesus turned to Simon and said, “Put out into the deep and let down your nets for a catch.”
Simon responded with honesty, saying they had toiled all night and caught nothing. However, out of obedience, he agreed to let down the nets. To their surprise, they caught such a large number of fish that their nets began to break. They called to their partners in the other boat to help them, and both boats were filled with so many fish that they nearly began to sink.
Amazed at the miraculous catch, Simon Peter fell down at Jesus’ knees and said, “Depart from me, for I am a sinful man, O Lord.” He was overwhelmed by the power of Jesus and felt unworthy. Likewise, his partners, James and John, the sons of Zebedee, were also astonished.
Jesus reassured Simon, saying, “Do not be afraid; from now on you will be catching men.” This statement meant that Jesus was calling them to a new kind of work which is winning souls rather than catching fish. Immediately, they brought their boats to land, left everything, and followed Him without hesitation.
This marked the beginning of their discipleship and total commitment to Christ’s mission. It also revealed their faith, humility, and readiness to be transformed from ordinary fishermen into instruments of God’s purpose.
(4b)
(PICK ANY FOUR)
(i) Jesus chose His disciples to assist Him in preaching the gospel and spreading the message of the Kingdom of God to different places.
(ii) He selected them so they could be with Him, learn from Him directly, and grow spiritually through His teachings and example.
(iii) The disciples were to serve as eyewitnesses of His works, death, and resurrection, providing credible testimony to future generations.
(iv) Jesus needed trusted followers who would continue His mission after His ascension and lead the early Church.
(v) The disciples were chosen to heal the sick, cast out demons, and perform miracles, thus confirming the divine nature of their mission.
(vi) Jesus selected them to model true discipleship, showing obedience, humility, and faithfulness, and to serve as examples for future believers.
(5a)
After the Last Supper, Jesus led His disciples to a place called Gethsemane, located at the foot of the Mount of Olives. It was a quiet garden where He often went to pray. Upon arrival, He instructed His disciples to sit while He went a short distance away to pray. He took Peter, James, and John along with Him, and began to feel deeply sorrowful and troubled.
Jesus opened up to them, saying, “My soul is exceedingly sorrowful, even unto death; remain here and watch with me.” He went a little farther, fell on His face, and prayed earnestly to God. He said, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.” This prayer reflected both His human fear of the suffering ahead and His divine submission to the will of God.
After praying, Jesus returned to the three disciples and found them sleeping. He was disappointed and said to Peter, “Could you not watch with me one hour? Watch and pray so that you do not fall into temptation. The spirit indeed is willing, but the flesh is weak.
” He left them again and went to pray a second time, repeating a similar prayer, asking God to let the cup pass but again submitting to His will.
Returning once more, He found the disciples asleep again because their eyes were heavy. They did not know what to say to Him. Jesus went away and prayed a third time, saying the same words. During this time, Luke’s account adds that Jesus’ agony was so intense that His sweat became like drops of blood falling to the ground. An angel from heaven appeared to strengthen Him.
When He returned the third time, He said to His disciples, “Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners.” He told them to rise and go with Him because His betrayer, Judas Iscariot, was near.
(5b)
(PICK ANY THREE)
(i) The deep sorrow, fear, and emotional distress Jesus experienced at Gethsemane highlight His human nature.
(ii) Jesus’ repeated prayer, “Not my will, but Yours be done,” shows His willingness to surrender to God’s plan, even though it involved immense suffering.
(iii) Jesus turned to prayer in His moment of great agony. This shows the importance of prayer as a source of strength and comfort during trials.
(iv) The disciples’ inability to stay awake and pray with Jesus reflects human weakness and spiritual unpreparedness.
(v) The agony in the garden spiritually prepared Jesus for the suffering and crucifixion that would follow
(6a)
During Paul’s first missionary journey, he and Barnabas visited Iconium and Lystra, both located Galatia. The events are recorded in Acts 14.
In Iconium, Paul and Barnabas went to the synagogue and preached boldly. Their message was so powerful that a great number of both Jews and Greeks believed. However, some unbelieving Jews stirred up the Gentiles and poisoned their minds against the apostles. Despite this opposition, Paul and Barnabas stayed a long time, performing signs and wonders through the power of the Holy Spirit.
Eventually, the city became divided, some supported the Jews, and others the apostles. When the Jews, along with some Gentiles and rulers, planned to stone them, Paul and Barnabas became aware of the plot and fled to Lystra and Derbe, cities in the region of Lycaonia.
In Lystra, Paul healed a man who was crippled from birth and had never walked. The man listened to Paul preach, and seeing that he had faith to be healed, Paul commanded him to stand up. The man leaped and walked, causing the crowd to react with amazement. Thinking that Paul and Barnabas were gods in human form, they called Barnabas "Zeus" and Paul "Hermes", and prepared to offer sacrifices to them.
When Paul and Barnabas heard this, they tore their clothes and ran among the people, insisting they were mere humans and urging them to turn from vain things to the living God. Despite their efforts, the people still struggled to abandon the idea.
Soon after, some Jews from Antioch and Iconium came to Lystra and turned the crowd against Paul. He was stoned and dragged out of the city, thought to be dead. But when the disciples gathered around him, he rose up and went back into the city. The next day, he and Barnabas left for Derbe.
(6b)
(PICK ANY THREE)
(i) Paul’s visit to Lystra and Iconium demonstrated the power of God through the miraculous healing of the lame man, which helped to confirm the truth of the gospel message.
(ii) It revealed Paul and Barnabas’ courage and perseverance in the face of persecution, as they continued preaching despite threats and opposition.
(iii) The visit led to the conversion of many Jews and Gentiles, which contributed significantly to the spread of Christianity beyond Jewish territories.
(iv) The incident where the people attempted to worship Paul and Barnabas as gods gave Paul the opportunity to preach against idolatry and point the people to the one true and living God.
(v) The journey helped in establishing and strengthening early Christian communities in Lystra, Iconium, and nearby regions, laying the foundation for future churches.
(vi) Paul’s recovery after being stoned served as a source of encouragement to new believers, showing that God’s protection and purpose remain despite persecution.
(7a)
The description of Jesus as the "Lamb of God" is found in John 1:29–36, and it is closely connected to the ministry of John the Baptist.
John the Baptist was the forerunner of Jesus, sent to prepare the way for the Messiah by preaching repentance and baptizing people in the River Jordan. He was already gaining popularity and had disciples following him. John made it clear to the people that he was not the Christ, but one who was sent to go before Him.
One day, while John was baptizing at Bethany beyond the Jordan, Jesus came toward him. John, upon seeing Him, declared, "Behold, the Lamb of God, who takes away the sin of the world!" (John 1:29). This powerful statement was not made randomly. John had earlier testified that he saw the Spirit descending from heaven like a dove and remaining on Jesus during His baptism. This was the divine sign that God had told John to watch for, confirming that Jesus was indeed the Son of God.
John went on to explain that although he did not previously know Jesus in His divine identity, the One who sent him to baptize (God) told him that the person on whom the Spirit descends and remains is the one who will baptize with the Holy Spirit. Based on this divine revelation, John bore witness that Jesus is the Lamb of God and the Son of God.
The phrase “Lamb of God” symbolized Jesus’ role as the sacrificial lamb who would die to take away the sins of the world. In Jewish tradition, lambs were sacrificed during Passover for the atonement of sins. By calling Jesus the Lamb of God, John was identifying Him as the fulfillment of that sacrificial system, a divine savior who would be offered for the redemption of mankind.
(7b)
(PICK ANY THREE)
(i) Jesus, as the Lamb of God, represents the ultimate sacrifice for the sins of humanity, fulfilling Old Testament prophecies about a suffering servant.
(ii) His title as the Lamb of God highlights His innocence and purity, qualities required of a sacrificial lamb under Jewish law.
(iii) It signifies the end of animal sacrifices, as His death served as a once-and-for-all atonement for sin.
(iv) The title connects Jesus to the Passover lamb, whose blood saved the Israelites in Egypt, symbolizing deliverance from spiritual death.
(v) It shows Jesus' role in God’s redemptive plan, emphasizing that salvation comes only through Him.
(vi) It reveals the depth of God’s love, as He willingly gave His only Son to die for the sins of the world, offering eternal life to all who believe.
(8a)
According to Paul in his Epistle to the Galatians, he explained that before the coming of Christ, humanity was under the bondage of the law and enslaved by the basic principles of the world. The law served as a guardian or schoolmaster until the appointed time set by God for the coming of the Messiah. Paul emphasized that the law could not make man righteous before God; rather, it revealed sin and showed the need for a savior.
Paul taught that with the coming of Jesus Christ, salvation is no longer attained through the works of the law, but through faith in Christ Jesus. Those who believe in Christ and are baptized into Him have put on Christ, and therefore become children of God. Through baptism, Christians are spiritually united with Christ and share in His death and resurrection. This unity removes all barriers, and Paul stated that in Christ, there is neither Jew nor Greek, slave nor free, male nor female, for all are one in Him.
Furthermore, Paul explained that those who belong to Christ become the spiritual descendants of Abraham and heirs to the promise made to him. Christians, therefore, are no longer slaves to sin or the law, but adopted sons and daughters of God.
In Galatians 4, Paul used the analogy of a child and heir. Though the heir owns everything, he remains like a slave as long as he is still a child. But when the time appointed by the father comes, he gains full rights as a son. Likewise, God sent His Son, born of a woman and under the law, to redeem those under the law so that they might receive adoption as sons.
As a result, Christians have received the Spirit of God’s Son into their hearts, by which they can cry, “Abba, Father.” This signifies an intimate relationship with God. Therefore, Christians are no longer slaves but sons, and if sons, then heirs of God through Christ, with the right to eternal life and all the blessings of the Kingdom of God.
(8b)
(PICK ANY THREE)
(i) A true child of God should reject Satan and all his works, and wholeheartedly accept Jesus Christ as Lord and personal Saviour, committing to live according to His teachings.
(ii) A true Christian must obey the commandments of God as well as fulfill civic responsibilities, showing respect for both spiritual and governmental authorities.
(iii) A person who is truly a child of God should be committed to winning souls for Christ and should willingly support the work of the Church through financial and material contributions.
(iv) Living a life that reflects godly virtues such as love, humility, honesty, kindness, patience, and forgiveness is a clear sign that one is a true child of God.
(v) Regular study of the Bible and applying its teachings in daily life is an essential way of proving one's identity as a follower and child of God.
(vi) A true child of God should maintain a consistent prayer life and actively participate in Christian fellowship and worship, thereby growing in spiritual maturity and unity with other believers.
(9a)
(PICK ANY ONE)
In his first epistle, Apostle Peter addressed Christians scattered across different regions, instructing them on how to live responsibly within their societies. His teaching on good citizenship was motivated by the need for believers to reflect Christ in all aspects of life, including their relationship with civil authorities.
Peter began by urging Christians to submit themselves to every human institution for the Lord’s sake, whether it be to the king as the supreme ruler or to governors as those sent by him to punish those who do evil and to praise those who do good.
According to Peter, this submission was not merely about political obedience, but a testimony of their faith and commitment to God.
In a world where Christians were often misunderstood, falsely accused, and persecuted, Peter saw obedience to lawful authority as a way to live peaceably and honorably.
He made it clear that doing good silences the ignorance of foolish men. This was a direct encouragement to believers to be law-abiding and upright so that even their accusers would have nothing truthful to say against them. By maintaining a good reputation in the community, they would bring glory to God and possibly win others over to the faith through their conduct.
Peter continued by addressing the freedom Christians have in Christ. He warned them not to misuse their liberty as a cover-up for evil but to live as servants of God.
This means that though believers were spiritually free from sin and the law, they were not free to engage in rebellion, lawlessness, or disrespect toward societal institutions. True Christian freedom is exercised in submission, service, and obedience to both God and man.
OR
In his first epistle, Apostle Peter gave clear instructions to Christians on how to conduct themselves as good citizens within society. He emphasized that believers should be subject to every human institution, whether to the emperor as supreme or to governors as those sent by him to punish evildoers and reward those who do good. This submission was not to be seen as weakness, but as a conscious act of obedience to God, who has ordained authority and uses it to maintain order.
Peter taught that by doing what is right, Christians would silence the ignorance of foolish people who accused them falsely. In a time when Christians were often misunderstood, persecuted, and labeled as enemies of the state, Peter advised them to live blamelessly so that their good conduct would speak for them and glorify God.
Though Christians are free people in Christ, Peter warned them not to use their freedom as a cover for evil, but rather to live as servants of God, showing that Christian liberty comes with responsibility. He urged believers to demonstrate high moral standards in society, reflecting the light of Christ wherever they go.
Peter summarized good citizenship with four key principles which includes "honour all people, love the brotherhood of believers, fear God, and honour the emperor". These principles reflect the balance between spiritual allegiance to God and civic responsibility to earthly authority. By honouring everyone, Christians show respect for human dignity. By loving fellow believers, they build unity in the Church. By fearing God, they recognize divine authority, and by honouring rulers, they fulfill their duty as citizens.
Peter’s instructions remind Christians that good citizenship is not only a social duty but also a spiritual testimony, showing that believers can live righteously within any political system while remaining faithful to God.
(9b)
(PICK ANY THREE)
(i) Christians can act as good citizens by obeying the laws of the country, including paying taxes, respecting public order, and avoiding criminal activities.
(ii) They should show respect to leaders and authorities, recognizing their role in maintaining peace and order in society.
(iii) Christians can participate in nation-building efforts, such as voting, supporting community projects, and rejecting corruption or violence.
(iv) They are expected to live peacefully with others, promoting love, tolerance, and unity in their communities and daily interactions.
In the story of the twelve spies, Joshua, the son of Nun, played a significant and courageous role. When the Israelites reached the edge of the Promised Land, God instructed Moses to send twelve men, one from each tribe of Israel, to explore the land of Canaan and report back on its condition and the strength of its inhabitants. Joshua was selected as one of these twelve spies, representing the tribe of Ephraim. Along with the others, Joshua went into the land and spent forty days observing its people, cities, and agricultural richness.
Upon their return, ten of the spies gave a discouraging report. They emphasized the strength of the Canaanite people, the fortification of their cities, and the presence of giants, which caused fear and despair among the Israelites. The people became frightened and began to grumble against Moses and Aaron, even expressing a desire to return to Egypt.
In contrast, Joshua and Caleb presented a minority report that was full of faith and confidence in God. They acknowledged the greatness of the land, describing it as “flowing with milk and honey,” and assured the people that they could conquer it if they trusted in God. Joshua warned the Israelites not to rebel against the Lord and urged them not to fear the inhabitants of Canaan. He reminded them that with God on their side, their enemies would be as powerless as bread.
Joshua’s faith, courage, and loyalty to God distinguished him. As a result, God was pleased with him. Because of his faithfulness, Joshua and Caleb were the only two from their generation permitted to enter the Promised Land. Later, God instructed Moses to appoint Joshua as his successor. Moses laid hands on him and empowered him to lead the Israelites after his death, showing that Joshua had both divine approval and leadership qualities.
(1b)
(PICK ANY THREE)
(i) Church leaders should be bold and speak the truth without fearing anyone, no matter how rich or powerful they may be in the church.
(ii) Church leaders must fear God and trust in Him always, knowing that He alone has control over every situation and the destiny of His people.
(iii) Church leaders should learn from Joshua’s courage, faith, honesty, and loyalty, and apply these qualities in leading God’s people with integrity and strength.
(iv) Leaders should stand firm in doing what is right, even when it is unpopular or may bring opposition, criticism, or personal risk.
(v) Joshua’s faith in God brought him reward and leadership; church leaders should remain faithful and trust that God will honour their obedience in due time.
(vi) Fear and discouragement can destroy faith and hinder progress; church leaders should always encourage their followers to trust God and remain hopeful.
(2a)
Ahab was the son of Omri and became king of Israel, ruling from Samaria for twenty-two years. His reign was marked by disobedience to God and moral compromise. Scripture describes Ahab as doing more evil in the sight of the Lord than all the kings before him. One of the most glaring aspects of Ahab's character was his weakness and susceptibility to influence, especially from his wife, Jezebel.
Ahab lacked firmness in decision-making and was easily swayed by others. His moral cowardice became evident in the story of Naboth's vineyard. When he desired Naboth’s land and was denied because it was an ancestral inheritance, Ahab became sullen, refused to eat, and laid in bed, sulking like a child. This behavior exposed his selfishness, greed, and inability to accept boundaries. Rather than respecting Naboth’s rights, he allowed his desire for personal gain to blind him to justice.
Jezebel, Ahab's wife, was a Sidonian princess and a staunch worshipper of Baal. She brought with her the worship of foreign gods and aggressively promoted idolatry in Israel. Jezebel’s character was cunning, manipulative, and wicked. Upon seeing Ahab depressed over Naboth’s refusal, she took matters into her own hands. She falsely accused Naboth of blasphemy and had him executed just so Ahab could possess the vineyard. This action highlights her ruthless and cold-hearted nature.
Jezebel also persecuted the prophets of God and supported hundreds of false prophets of Baal. Her influence corrupted Ahab further and led Israel into deeper sin. She symbolizes the danger of ungodly influence in leadership and the misuse of power for selfish ends.
Despite his evil acts, Ahab had a moment of humility. After Elijah confronted him with God’s judgment, Ahab tore his clothes, put on sackcloth, and fasted. God, seeing his temporary repentance, postponed the punishment until after Ahab’s death. This indicates that while Ahab was weak and sinful, he was not entirely without conscience.
In contrast, Jezebel showed no sign of repentance. She died a violent and shameful death as prophesied by Elijah. Her end reflected her hardened heart and refusal to acknowledge God.
Ahab was a weak-willed and greedy king, easily manipulated and morally compromised. Jezebel, however, was cruel, power-hungry, and unrepentant. Together, they represent the destructive power of corrupt leadership and the consequences of disobedience to God.
(2b)
(PICK ANY THREE)
(i) Promoting moral and religious education to teach contentment and discipline.
(ii) Enforcing anti-corruption laws with strict penalties for offenders.
(iii) Encouraging transparency and accountability in government and institutions.
(iv) Rewarding honest individuals to motivate others toward integrity.
(v) Using media campaigns to create awareness about the dangers of greed.
(vi) Leaders leading by example by living modest and honest lives.
(3a)
During the reign of King Jeroboam II in Israel, the prophet Amos, a shepherd and dresser of sycamore trees from Tekoa in Judah, was called by God to prophesy against the Northern Kingdom of Israel. At that time, Israel was enjoying great economic prosperity, yet this prosperity was accompanied by moral decay, religious corruption, and social injustice.
God sent Amos to condemn the spiritual hypocrisy and oppression that characterized Israel’s society. The rich were living in luxury, exploiting the poor, perverting justice, and engaging in dishonest business practices. There was corruption in the law courts, where the innocent were punished and the guilty were set free because of bribery. The needy were sold for a pair of sandals, and the poor had no voice in society. Meanwhile, the people still went to shrines like Bethel and Gilgal, offering sacrifices and observing festivals with the belief that God was pleased with them.
In Amos 5, God spoke through the prophet and rejected their worship. He said:
“I hate, I despise your feasts, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them... Take away from me the noise of your songs; to the melody of your harps I will not listen.” (Amos 5:21–23)
This was because their worship was not genuine. It was external and ritualistic, not from hearts committed to justice and righteousness. The people had forgotten the covenant laws of mercy, equity, and justice that God had given them through Moses.
It was at this point that Amos delivered God's demand in a powerful declaration:
“But let justice roll down like waters, and righteousness like an overflowing stream.” (Amos 5:24)
This statement served as a divine call for social reform and moral uprightness. God was not interested in ritual without righteousness, or sacrifice without justice. He wanted a society where fairness flowed naturally and continually, just like an unending stream. The people were called to repent from their sins, return to God with sincere hearts, and treat others with dignity, fairness, and compassion.
Sadly, the Israelites ignored Amos’ warning, and as he prophesied, judgment came upon them. Israel was eventually conquered and taken into exile by the Assyrians, fulfilling the warning that Amos had given on behalf of God.
Thus, the statement is a timeless call for every society to uphold justice, righteousness, and true devotion to God.
(3b)
(PICK ANY THREE)
(i) True religion and social justice are practiced in Nigeria through the provision of social services such as schools, hospitals, and skill acquisition centers by religious organizations.
(ii) True religion promotes honesty, integrity, and moral values which help to build a just and fair society.
(iii) Religious leaders and groups advocate against corruption, injustice, and abuse of power, promoting transparency and accountability in society.
(iv) Many religious individuals and organizations provide charitable support to the needy, including food, shelter, and medical care.
(v) True religion promotes peace and reconciliation by encouraging forgiveness and mediating in times of conflict among different groups.
(4a)
According to the Gospel of St. Luke, the call of the first three disciples of Jesus which includes Peter (also called Simon), James, and John occurred by the Sea of Galilee. A large crowd had gathered around Jesus to hear Him teach the word of God. As the people pressed on Him, He saw two boats by the shore, and the fishermen had gone out of them and were washing their nets.
One of the boats belonged to Simon Peter. Jesus entered Peter’s boat and asked him to push it a little away from the land. Sitting in the boat, He taught the crowd from the lake. When He finished speaking, Jesus turned to Simon and said, “Put out into the deep and let down your nets for a catch.”
Simon responded with honesty, saying they had toiled all night and caught nothing. However, out of obedience, he agreed to let down the nets. To their surprise, they caught such a large number of fish that their nets began to break. They called to their partners in the other boat to help them, and both boats were filled with so many fish that they nearly began to sink.
Amazed at the miraculous catch, Simon Peter fell down at Jesus’ knees and said, “Depart from me, for I am a sinful man, O Lord.” He was overwhelmed by the power of Jesus and felt unworthy. Likewise, his partners, James and John, the sons of Zebedee, were also astonished.
Jesus reassured Simon, saying, “Do not be afraid; from now on you will be catching men.” This statement meant that Jesus was calling them to a new kind of work which is winning souls rather than catching fish. Immediately, they brought their boats to land, left everything, and followed Him without hesitation.
This marked the beginning of their discipleship and total commitment to Christ’s mission. It also revealed their faith, humility, and readiness to be transformed from ordinary fishermen into instruments of God’s purpose.
(4b)
(PICK ANY FOUR)
(i) Jesus chose His disciples to assist Him in preaching the gospel and spreading the message of the Kingdom of God to different places.
(ii) He selected them so they could be with Him, learn from Him directly, and grow spiritually through His teachings and example.
(iii) The disciples were to serve as eyewitnesses of His works, death, and resurrection, providing credible testimony to future generations.
(iv) Jesus needed trusted followers who would continue His mission after His ascension and lead the early Church.
(v) The disciples were chosen to heal the sick, cast out demons, and perform miracles, thus confirming the divine nature of their mission.
(vi) Jesus selected them to model true discipleship, showing obedience, humility, and faithfulness, and to serve as examples for future believers.
(5a)
After the Last Supper, Jesus led His disciples to a place called Gethsemane, located at the foot of the Mount of Olives. It was a quiet garden where He often went to pray. Upon arrival, He instructed His disciples to sit while He went a short distance away to pray. He took Peter, James, and John along with Him, and began to feel deeply sorrowful and troubled.
Jesus opened up to them, saying, “My soul is exceedingly sorrowful, even unto death; remain here and watch with me.” He went a little farther, fell on His face, and prayed earnestly to God. He said, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.” This prayer reflected both His human fear of the suffering ahead and His divine submission to the will of God.
After praying, Jesus returned to the three disciples and found them sleeping. He was disappointed and said to Peter, “Could you not watch with me one hour? Watch and pray so that you do not fall into temptation. The spirit indeed is willing, but the flesh is weak.
” He left them again and went to pray a second time, repeating a similar prayer, asking God to let the cup pass but again submitting to His will.
Returning once more, He found the disciples asleep again because their eyes were heavy. They did not know what to say to Him. Jesus went away and prayed a third time, saying the same words. During this time, Luke’s account adds that Jesus’ agony was so intense that His sweat became like drops of blood falling to the ground. An angel from heaven appeared to strengthen Him.
When He returned the third time, He said to His disciples, “Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners.” He told them to rise and go with Him because His betrayer, Judas Iscariot, was near.
(5b)
(PICK ANY THREE)
(i) The deep sorrow, fear, and emotional distress Jesus experienced at Gethsemane highlight His human nature.
(ii) Jesus’ repeated prayer, “Not my will, but Yours be done,” shows His willingness to surrender to God’s plan, even though it involved immense suffering.
(iii) Jesus turned to prayer in His moment of great agony. This shows the importance of prayer as a source of strength and comfort during trials.
(iv) The disciples’ inability to stay awake and pray with Jesus reflects human weakness and spiritual unpreparedness.
(v) The agony in the garden spiritually prepared Jesus for the suffering and crucifixion that would follow
(6a)
During Paul’s first missionary journey, he and Barnabas visited Iconium and Lystra, both located Galatia. The events are recorded in Acts 14.
In Iconium, Paul and Barnabas went to the synagogue and preached boldly. Their message was so powerful that a great number of both Jews and Greeks believed. However, some unbelieving Jews stirred up the Gentiles and poisoned their minds against the apostles. Despite this opposition, Paul and Barnabas stayed a long time, performing signs and wonders through the power of the Holy Spirit.
Eventually, the city became divided, some supported the Jews, and others the apostles. When the Jews, along with some Gentiles and rulers, planned to stone them, Paul and Barnabas became aware of the plot and fled to Lystra and Derbe, cities in the region of Lycaonia.
In Lystra, Paul healed a man who was crippled from birth and had never walked. The man listened to Paul preach, and seeing that he had faith to be healed, Paul commanded him to stand up. The man leaped and walked, causing the crowd to react with amazement. Thinking that Paul and Barnabas were gods in human form, they called Barnabas "Zeus" and Paul "Hermes", and prepared to offer sacrifices to them.
When Paul and Barnabas heard this, they tore their clothes and ran among the people, insisting they were mere humans and urging them to turn from vain things to the living God. Despite their efforts, the people still struggled to abandon the idea.
Soon after, some Jews from Antioch and Iconium came to Lystra and turned the crowd against Paul. He was stoned and dragged out of the city, thought to be dead. But when the disciples gathered around him, he rose up and went back into the city. The next day, he and Barnabas left for Derbe.
(6b)
(PICK ANY THREE)
(i) Paul’s visit to Lystra and Iconium demonstrated the power of God through the miraculous healing of the lame man, which helped to confirm the truth of the gospel message.
(ii) It revealed Paul and Barnabas’ courage and perseverance in the face of persecution, as they continued preaching despite threats and opposition.
(iii) The visit led to the conversion of many Jews and Gentiles, which contributed significantly to the spread of Christianity beyond Jewish territories.
(iv) The incident where the people attempted to worship Paul and Barnabas as gods gave Paul the opportunity to preach against idolatry and point the people to the one true and living God.
(v) The journey helped in establishing and strengthening early Christian communities in Lystra, Iconium, and nearby regions, laying the foundation for future churches.
(vi) Paul’s recovery after being stoned served as a source of encouragement to new believers, showing that God’s protection and purpose remain despite persecution.
(7a)
The description of Jesus as the "Lamb of God" is found in John 1:29–36, and it is closely connected to the ministry of John the Baptist.
John the Baptist was the forerunner of Jesus, sent to prepare the way for the Messiah by preaching repentance and baptizing people in the River Jordan. He was already gaining popularity and had disciples following him. John made it clear to the people that he was not the Christ, but one who was sent to go before Him.
One day, while John was baptizing at Bethany beyond the Jordan, Jesus came toward him. John, upon seeing Him, declared, "Behold, the Lamb of God, who takes away the sin of the world!" (John 1:29). This powerful statement was not made randomly. John had earlier testified that he saw the Spirit descending from heaven like a dove and remaining on Jesus during His baptism. This was the divine sign that God had told John to watch for, confirming that Jesus was indeed the Son of God.
John went on to explain that although he did not previously know Jesus in His divine identity, the One who sent him to baptize (God) told him that the person on whom the Spirit descends and remains is the one who will baptize with the Holy Spirit. Based on this divine revelation, John bore witness that Jesus is the Lamb of God and the Son of God.
The phrase “Lamb of God” symbolized Jesus’ role as the sacrificial lamb who would die to take away the sins of the world. In Jewish tradition, lambs were sacrificed during Passover for the atonement of sins. By calling Jesus the Lamb of God, John was identifying Him as the fulfillment of that sacrificial system, a divine savior who would be offered for the redemption of mankind.
(7b)
(PICK ANY THREE)
(i) Jesus, as the Lamb of God, represents the ultimate sacrifice for the sins of humanity, fulfilling Old Testament prophecies about a suffering servant.
(ii) His title as the Lamb of God highlights His innocence and purity, qualities required of a sacrificial lamb under Jewish law.
(iii) It signifies the end of animal sacrifices, as His death served as a once-and-for-all atonement for sin.
(iv) The title connects Jesus to the Passover lamb, whose blood saved the Israelites in Egypt, symbolizing deliverance from spiritual death.
(v) It shows Jesus' role in God’s redemptive plan, emphasizing that salvation comes only through Him.
(vi) It reveals the depth of God’s love, as He willingly gave His only Son to die for the sins of the world, offering eternal life to all who believe.
(8a)
According to Paul in his Epistle to the Galatians, he explained that before the coming of Christ, humanity was under the bondage of the law and enslaved by the basic principles of the world. The law served as a guardian or schoolmaster until the appointed time set by God for the coming of the Messiah. Paul emphasized that the law could not make man righteous before God; rather, it revealed sin and showed the need for a savior.
Paul taught that with the coming of Jesus Christ, salvation is no longer attained through the works of the law, but through faith in Christ Jesus. Those who believe in Christ and are baptized into Him have put on Christ, and therefore become children of God. Through baptism, Christians are spiritually united with Christ and share in His death and resurrection. This unity removes all barriers, and Paul stated that in Christ, there is neither Jew nor Greek, slave nor free, male nor female, for all are one in Him.
Furthermore, Paul explained that those who belong to Christ become the spiritual descendants of Abraham and heirs to the promise made to him. Christians, therefore, are no longer slaves to sin or the law, but adopted sons and daughters of God.
In Galatians 4, Paul used the analogy of a child and heir. Though the heir owns everything, he remains like a slave as long as he is still a child. But when the time appointed by the father comes, he gains full rights as a son. Likewise, God sent His Son, born of a woman and under the law, to redeem those under the law so that they might receive adoption as sons.
As a result, Christians have received the Spirit of God’s Son into their hearts, by which they can cry, “Abba, Father.” This signifies an intimate relationship with God. Therefore, Christians are no longer slaves but sons, and if sons, then heirs of God through Christ, with the right to eternal life and all the blessings of the Kingdom of God.
(8b)
(PICK ANY THREE)
(i) A true child of God should reject Satan and all his works, and wholeheartedly accept Jesus Christ as Lord and personal Saviour, committing to live according to His teachings.
(ii) A true Christian must obey the commandments of God as well as fulfill civic responsibilities, showing respect for both spiritual and governmental authorities.
(iii) A person who is truly a child of God should be committed to winning souls for Christ and should willingly support the work of the Church through financial and material contributions.
(iv) Living a life that reflects godly virtues such as love, humility, honesty, kindness, patience, and forgiveness is a clear sign that one is a true child of God.
(v) Regular study of the Bible and applying its teachings in daily life is an essential way of proving one's identity as a follower and child of God.
(vi) A true child of God should maintain a consistent prayer life and actively participate in Christian fellowship and worship, thereby growing in spiritual maturity and unity with other believers.
(9a)
(PICK ANY ONE)
In his first epistle, Apostle Peter addressed Christians scattered across different regions, instructing them on how to live responsibly within their societies. His teaching on good citizenship was motivated by the need for believers to reflect Christ in all aspects of life, including their relationship with civil authorities.
Peter began by urging Christians to submit themselves to every human institution for the Lord’s sake, whether it be to the king as the supreme ruler or to governors as those sent by him to punish those who do evil and to praise those who do good.
According to Peter, this submission was not merely about political obedience, but a testimony of their faith and commitment to God.
In a world where Christians were often misunderstood, falsely accused, and persecuted, Peter saw obedience to lawful authority as a way to live peaceably and honorably.
He made it clear that doing good silences the ignorance of foolish men. This was a direct encouragement to believers to be law-abiding and upright so that even their accusers would have nothing truthful to say against them. By maintaining a good reputation in the community, they would bring glory to God and possibly win others over to the faith through their conduct.
Peter continued by addressing the freedom Christians have in Christ. He warned them not to misuse their liberty as a cover-up for evil but to live as servants of God.
This means that though believers were spiritually free from sin and the law, they were not free to engage in rebellion, lawlessness, or disrespect toward societal institutions. True Christian freedom is exercised in submission, service, and obedience to both God and man.
OR
In his first epistle, Apostle Peter gave clear instructions to Christians on how to conduct themselves as good citizens within society. He emphasized that believers should be subject to every human institution, whether to the emperor as supreme or to governors as those sent by him to punish evildoers and reward those who do good. This submission was not to be seen as weakness, but as a conscious act of obedience to God, who has ordained authority and uses it to maintain order.
Peter taught that by doing what is right, Christians would silence the ignorance of foolish people who accused them falsely. In a time when Christians were often misunderstood, persecuted, and labeled as enemies of the state, Peter advised them to live blamelessly so that their good conduct would speak for them and glorify God.
Though Christians are free people in Christ, Peter warned them not to use their freedom as a cover for evil, but rather to live as servants of God, showing that Christian liberty comes with responsibility. He urged believers to demonstrate high moral standards in society, reflecting the light of Christ wherever they go.
Peter summarized good citizenship with four key principles which includes "honour all people, love the brotherhood of believers, fear God, and honour the emperor". These principles reflect the balance between spiritual allegiance to God and civic responsibility to earthly authority. By honouring everyone, Christians show respect for human dignity. By loving fellow believers, they build unity in the Church. By fearing God, they recognize divine authority, and by honouring rulers, they fulfill their duty as citizens.
Peter’s instructions remind Christians that good citizenship is not only a social duty but also a spiritual testimony, showing that believers can live righteously within any political system while remaining faithful to God.
(9b)
(PICK ANY THREE)
(i) Christians can act as good citizens by obeying the laws of the country, including paying taxes, respecting public order, and avoiding criminal activities.
(ii) They should show respect to leaders and authorities, recognizing their role in maintaining peace and order in society.
(iii) Christians can participate in nation-building efforts, such as voting, supporting community projects, and rejecting corruption or violence.
(iv) They are expected to live peacefully with others, promoting love, tolerance, and unity in their communities and daily interactions.
C. 2025 NECO ISLAMIC RELIGIOUS STUDIES (IRS) (OBJECTIVES) ANSWERS:
1-10: ADAEECEDCA
11-20: AEEBEDACAE
21-30: BCABACBADD
31-40: BBCAEBDEBA
41-50: CBCCBEEADB
51-60: BDBAACEACB
11-20: AEEBEDACAE
21-30: BCABACBADD
31-40: BBCAEBDEBA
41-50: CBCCBEEADB
51-60: BDBAACEACB
D. 2025 NECO ISLAMIC RELIGIOUS STUDIES (IRS) (ESSAY) ANSWERS:
(1b)
In the name of Allah, Most Gracious, Most Merciful.
(i) Say, (Prophet) “O disbelievers,
(ii) I do not worship what you worship.
(iii) Nor are you worshippers of what I worship.
(iv) Nor will I be a worshipper of what you worship.
(v) Nor will you be worshippers of what I worship.
(vi) For you is your religion, and for me is my religion.”
(1c)
(i) It teaches Muslims to disassociate themselves from the beliefs and practices of disbelievers.
(ii) It emphasizes the importance of keeping Islam pure and not mixing it with false beliefs.
(iii) It shows how Muslims should relate peacefully with non-Muslims without compromising their religion.
(2a)
Tafsir: It is the science of explaining the meanings of the Quranic verses and their implications, providing context, and elucidating their legal, linguistic, and spiritual dimensions.
(2b)
(i) Tafsir al-Qur'an bi al-Qur'an (Interpretation of the Quran by the Quran): This involved understanding a verse of the Quran by referring to other related verses within the Quran itself that clarify or elaborate on its meaning.
(ii) Tafsir al-Qur'an bi al-Sunnah (Interpretation of the Quran by the Sunnah): This involved the Prophet (SAW) explaining the meaning of Quranic verses through his sayings (Hadith), actions, or tacit approvals (Sunnah). The companions would often ask the Prophet for clarification on verses, and his responses formed a primary source of Tafsir.
(2c)
(i) Abdullah ibn Mas'ud (رضي الله عنه)
(ii) Abdullah ibn Abbas (رضي الله عنه)
(iii) Ubayy ibn Ka'b (رضي الله عنه)
(iv) Ali ibn Abi Talib (رضي الله عنه)
(3a)
"إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إلَى اللَّهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوْ امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إلَى مَا هَاجَرَ إلَيْهِ".
(3b)
(i) Actions are judged by their intentions, emphasizing that the inner purpose behind an act is paramount in Islam.
(ii) Individuals will receive the reward corresponding to what they intended, whether it's for worldly gain or for the sake of Allah and His Messenger.
(iii) It distinguishes between actions performed purely for divine pleasure and those done for material or personal benefits, highlighting the different outcomes for each.
(4a)
Hadithul Qudsi is a sacred saying of the Prophet Muhammad (SAW) in which he conveys a message from Allah, but in his own words. It is a form of divine message that is not part of the Qur’an but carries spiritual and moral teachings from Allah.
(4b)
(PICK FOUR ONLY)
(i) Hadith explains and interprets the teachings of the Qur’an.
(ii) It serves as a major source of Islamic law after the Qur’an.
(iii) Hadith guides Muslims in daily life, worship, and moral behavior.
(iv) It preserves the sayings, actions, and approvals of the Prophet Muhammad (SAW).
(v) Hadith helps Muslims understand the practical application of Islamic teachings.
(4c)
-Isnad-
Isnad is the chain of narrators who transmitted a Hadith from the Prophet Muhammad (SAW) down to the collector. It helps to determine the authenticity of a Hadith.
-Matn-
Matn is the actual content or wording of the Hadith. It refers to the part that contains the message, teachings, or actions of the Prophet (SAW) after the chain of narrators ends.
(5a)
-Niyyah (Intention): Make the intention to perform the Maghrib prayer (e.g., "I intend to pray the Maghrib prayer, three rak'ahs, for the sake of Allah").
-Takbiratul Ihram: Raise hands to the shoulders or earlobes and say "Allahu Akbar" (Allah is the Greatest), initiating the prayer.
-Qiyam (Standing): Stand upright, placing the right hand over the left on the chest or below the navel.
-Recitation: Recite Surah Al-Fatiha, followed by another short Surah or verses from the Quran. In Maghrib, the first two Raka'ahs are recited audibly.
-Ruku' (Bowing): Say "Allahu Akbar," then bow down, placing hands on the knees with a straight back. Recite "Subhana Rabbiy-al-'Adheem" (Glory be to my Lord, the Great) at least three times.
-Qawmah (Standing from Ruku'): Rise from Ruku' saying "Sami' Allahu liman hamidah" (Allah hears those who praise Him), followed by "Rabbana walakal Hamd" (Our Lord, to You be all praise).
-Sujud (Prostration): Say "Allahu Akbar" and prostrate, placing the forehead, nose, palms, knees, and toes on the ground. Recite "Subhana Rabbiy-al-A'la" (Glory be to my Lord, the Most High) at least three times.
-Jalsah (Sitting between two Sujud): Say "Allahu Akbar" and sit up from prostration, resting on the feet or sitting on the left foot with the right foot upright.
-Second Sujud: Say "Allahu Akbar" and perform a second prostration, again reciting "Subhana Rabbiy-al-A'la" at least three times.
-Standing for Second Raka'ah: Say "Allahu Akbar" and stand up to begin the second Raka'ah.
(5bi)
(i) Niyyah (Intention).
(ii) Qiyam (Standing).
(5bii)
(i) Recitation of a short Surah after Al-Fatiha.
(ii) Raising hands during Takbiratul Ihram.
(5biii)
(i) Placing the right hand over the left during Qiyam.
(ii) Reciting "Rabbana walakal Hamd" after "Sami' Allahu liman hamidah".
(6a)
(i) Shirk al-Akbar (Major Shirk): This involves openly associating partners with Allah in worship, belief, or attributes. Examples include worshipping idols, graves, or prophets, or believing that someone other than Allah has the power to create, sustain, or benefit/harm independently. This type of Shirk is considered the gravest sin in Islam and is unforgivable if one dies without repenting from it.
(ii) Shirk al-Asghar (Minor Shirk): This involves actions or intentions that, while not outright associating partners with Allah, diminish the purity of Tawhid (Oneness of Allah). Examples include showing off in acts of worship (riya'), swearing by other than Allah, or attributing success or failure solely to worldly means without acknowledging Allah's ultimate decree. While less severe than major Shirk, it is still a serious sin that can lead to major Shirk if not addressed.
(6b)
(i) Recognizing the diverse roles of angels, such as carrying divine messages, protecting believers, and interceding for them, strengthens a Muslim's appreciation for Allah's intricate system and His care for creation.
(ii) Believing in angels, who are constantly recording deeds and carrying out Allah's commands, fosters a sense of being observed by Allah and increases a Muslim's motivation to do good and avoid evil.
(6c)
(i) Carrying divine messages (Wahy): Angels like Jibreel (Gabriel) are responsible for delivering revelations from Allah to His prophets.
(ii)Recording deeds: Angels known as Kiraman Katibin record the good and bad deeds of humans.
(iii) Protecting believers: Some angels are assigned to protect individuals from harm, by Allah's permission.
(iv) Taking souls at death: The Angel of Death (Malak al-Mawt) and his assistants are responsible for taking the souls of individuals at the time of their death.
(v) Glorifying and worshipping Allah: Angels are constantly engaged in the remembrance and glorification of Allah, without ever tiring or disobeying.
(7ai)
Khadijah bint Khuwaylid was a wealthy and respected businesswoman in Mecca. She hired Prophet Muhammad (SAW) to manage her trade caravans due to his honesty and integrity. Impressed by his character, she proposed marriage to him through her friend Nafisah. Prophet Muhammad (SAW) accepted, and the marriage was solemnized with the consent of her uncle, Amr ibn Asad, and his own uncle, Abu Talib.
(7aii)
(i) Aisha bint Abi Bakr
(ii) Sawda bint Zam'a
(iii) Hafsa bint Umar
(iv) Umm Salama (Hind bint Abi Umayya)
(7b)
(i) Muslims' desire to intercept the Quraish caravan: The Muslims sought to intercept a wealthy caravan led by Abu Sufyan as a form of retribution for the persecution and confiscation of their property in Mecca.
(ii) Quraish's determination to protect their caravan and avenge losses: The Quraish, upon learning of the Muslim's intentions, mobilized a large army to protect their caravan and also to seek revenge for previous skirmishes and the perceived threat to their trade routes.
(iii) The growing tension and animosity between Mecca and Medina: The migration of Muslims to Medina and the establishment of the Islamic state there had created significant political and economic tension with the Quraish in Mecca, leading to a series of confrontations.
(8a)
(i) When he speaks, he lies.
(ii) When he makes a promise, he breaks it.
(iii) When he is entrusted with something, he betrays the trust.
(8b)
(i) Amanah: Trustworthiness, honesty, and fulfilling responsibilities and duties entrusted to one, whether by God or by people. It encompasses all forms of trusts, including material possessions, secrets, and positions of authority.
(ii) Sabr: Patience, perseverance, and steadfastness in the face of adversity, hardship, and challenges. It involves enduring difficulties without complaint and remaining firm in one's faith and actions.
(iii) Taqwa: God-consciousness, piety, and fearing Allah by abstaining from sins and fulfilling His commands. It implies a state of constant awareness of Allah's presence and striving to live a life that pleases Him.
In the name of Allah, Most Gracious, Most Merciful.
(i) Say, (Prophet) “O disbelievers,
(ii) I do not worship what you worship.
(iii) Nor are you worshippers of what I worship.
(iv) Nor will I be a worshipper of what you worship.
(v) Nor will you be worshippers of what I worship.
(vi) For you is your religion, and for me is my religion.”
(1c)
(i) It teaches Muslims to disassociate themselves from the beliefs and practices of disbelievers.
(ii) It emphasizes the importance of keeping Islam pure and not mixing it with false beliefs.
(iii) It shows how Muslims should relate peacefully with non-Muslims without compromising their religion.
(2a)
Tafsir: It is the science of explaining the meanings of the Quranic verses and their implications, providing context, and elucidating their legal, linguistic, and spiritual dimensions.
(2b)
(i) Tafsir al-Qur'an bi al-Qur'an (Interpretation of the Quran by the Quran): This involved understanding a verse of the Quran by referring to other related verses within the Quran itself that clarify or elaborate on its meaning.
(ii) Tafsir al-Qur'an bi al-Sunnah (Interpretation of the Quran by the Sunnah): This involved the Prophet (SAW) explaining the meaning of Quranic verses through his sayings (Hadith), actions, or tacit approvals (Sunnah). The companions would often ask the Prophet for clarification on verses, and his responses formed a primary source of Tafsir.
(2c)
(i) Abdullah ibn Mas'ud (رضي الله عنه)
(ii) Abdullah ibn Abbas (رضي الله عنه)
(iii) Ubayy ibn Ka'b (رضي الله عنه)
(iv) Ali ibn Abi Talib (رضي الله عنه)
(3a)
"إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إلَى اللَّهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوْ امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إلَى مَا هَاجَرَ إلَيْهِ".
(3b)
(i) Actions are judged by their intentions, emphasizing that the inner purpose behind an act is paramount in Islam.
(ii) Individuals will receive the reward corresponding to what they intended, whether it's for worldly gain or for the sake of Allah and His Messenger.
(iii) It distinguishes between actions performed purely for divine pleasure and those done for material or personal benefits, highlighting the different outcomes for each.
(4a)
Hadithul Qudsi is a sacred saying of the Prophet Muhammad (SAW) in which he conveys a message from Allah, but in his own words. It is a form of divine message that is not part of the Qur’an but carries spiritual and moral teachings from Allah.
(4b)
(PICK FOUR ONLY)
(i) Hadith explains and interprets the teachings of the Qur’an.
(ii) It serves as a major source of Islamic law after the Qur’an.
(iii) Hadith guides Muslims in daily life, worship, and moral behavior.
(iv) It preserves the sayings, actions, and approvals of the Prophet Muhammad (SAW).
(v) Hadith helps Muslims understand the practical application of Islamic teachings.
(4c)
-Isnad-
Isnad is the chain of narrators who transmitted a Hadith from the Prophet Muhammad (SAW) down to the collector. It helps to determine the authenticity of a Hadith.
-Matn-
Matn is the actual content or wording of the Hadith. It refers to the part that contains the message, teachings, or actions of the Prophet (SAW) after the chain of narrators ends.
(5a)
-Niyyah (Intention): Make the intention to perform the Maghrib prayer (e.g., "I intend to pray the Maghrib prayer, three rak'ahs, for the sake of Allah").
-Takbiratul Ihram: Raise hands to the shoulders or earlobes and say "Allahu Akbar" (Allah is the Greatest), initiating the prayer.
-Qiyam (Standing): Stand upright, placing the right hand over the left on the chest or below the navel.
-Recitation: Recite Surah Al-Fatiha, followed by another short Surah or verses from the Quran. In Maghrib, the first two Raka'ahs are recited audibly.
-Ruku' (Bowing): Say "Allahu Akbar," then bow down, placing hands on the knees with a straight back. Recite "Subhana Rabbiy-al-'Adheem" (Glory be to my Lord, the Great) at least three times.
-Qawmah (Standing from Ruku'): Rise from Ruku' saying "Sami' Allahu liman hamidah" (Allah hears those who praise Him), followed by "Rabbana walakal Hamd" (Our Lord, to You be all praise).
-Sujud (Prostration): Say "Allahu Akbar" and prostrate, placing the forehead, nose, palms, knees, and toes on the ground. Recite "Subhana Rabbiy-al-A'la" (Glory be to my Lord, the Most High) at least three times.
-Jalsah (Sitting between two Sujud): Say "Allahu Akbar" and sit up from prostration, resting on the feet or sitting on the left foot with the right foot upright.
-Second Sujud: Say "Allahu Akbar" and perform a second prostration, again reciting "Subhana Rabbiy-al-A'la" at least three times.
-Standing for Second Raka'ah: Say "Allahu Akbar" and stand up to begin the second Raka'ah.
(5bi)
(i) Niyyah (Intention).
(ii) Qiyam (Standing).
(5bii)
(i) Recitation of a short Surah after Al-Fatiha.
(ii) Raising hands during Takbiratul Ihram.
(5biii)
(i) Placing the right hand over the left during Qiyam.
(ii) Reciting "Rabbana walakal Hamd" after "Sami' Allahu liman hamidah".
(6a)
(i) Shirk al-Akbar (Major Shirk): This involves openly associating partners with Allah in worship, belief, or attributes. Examples include worshipping idols, graves, or prophets, or believing that someone other than Allah has the power to create, sustain, or benefit/harm independently. This type of Shirk is considered the gravest sin in Islam and is unforgivable if one dies without repenting from it.
(ii) Shirk al-Asghar (Minor Shirk): This involves actions or intentions that, while not outright associating partners with Allah, diminish the purity of Tawhid (Oneness of Allah). Examples include showing off in acts of worship (riya'), swearing by other than Allah, or attributing success or failure solely to worldly means without acknowledging Allah's ultimate decree. While less severe than major Shirk, it is still a serious sin that can lead to major Shirk if not addressed.
(6b)
(i) Recognizing the diverse roles of angels, such as carrying divine messages, protecting believers, and interceding for them, strengthens a Muslim's appreciation for Allah's intricate system and His care for creation.
(ii) Believing in angels, who are constantly recording deeds and carrying out Allah's commands, fosters a sense of being observed by Allah and increases a Muslim's motivation to do good and avoid evil.
(6c)
(i) Carrying divine messages (Wahy): Angels like Jibreel (Gabriel) are responsible for delivering revelations from Allah to His prophets.
(ii)Recording deeds: Angels known as Kiraman Katibin record the good and bad deeds of humans.
(iii) Protecting believers: Some angels are assigned to protect individuals from harm, by Allah's permission.
(iv) Taking souls at death: The Angel of Death (Malak al-Mawt) and his assistants are responsible for taking the souls of individuals at the time of their death.
(v) Glorifying and worshipping Allah: Angels are constantly engaged in the remembrance and glorification of Allah, without ever tiring or disobeying.
(7ai)
Khadijah bint Khuwaylid was a wealthy and respected businesswoman in Mecca. She hired Prophet Muhammad (SAW) to manage her trade caravans due to his honesty and integrity. Impressed by his character, she proposed marriage to him through her friend Nafisah. Prophet Muhammad (SAW) accepted, and the marriage was solemnized with the consent of her uncle, Amr ibn Asad, and his own uncle, Abu Talib.
(7aii)
(i) Aisha bint Abi Bakr
(ii) Sawda bint Zam'a
(iii) Hafsa bint Umar
(iv) Umm Salama (Hind bint Abi Umayya)
(7b)
(i) Muslims' desire to intercept the Quraish caravan: The Muslims sought to intercept a wealthy caravan led by Abu Sufyan as a form of retribution for the persecution and confiscation of their property in Mecca.
(ii) Quraish's determination to protect their caravan and avenge losses: The Quraish, upon learning of the Muslim's intentions, mobilized a large army to protect their caravan and also to seek revenge for previous skirmishes and the perceived threat to their trade routes.
(iii) The growing tension and animosity between Mecca and Medina: The migration of Muslims to Medina and the establishment of the Islamic state there had created significant political and economic tension with the Quraish in Mecca, leading to a series of confrontations.
(8a)
(i) When he speaks, he lies.
(ii) When he makes a promise, he breaks it.
(iii) When he is entrusted with something, he betrays the trust.
(8b)
(i) Amanah: Trustworthiness, honesty, and fulfilling responsibilities and duties entrusted to one, whether by God or by people. It encompasses all forms of trusts, including material possessions, secrets, and positions of authority.
(ii) Sabr: Patience, perseverance, and steadfastness in the face of adversity, hardship, and challenges. It involves enduring difficulties without complaint and remaining firm in one's faith and actions.
(iii) Taqwa: God-consciousness, piety, and fearing Allah by abstaining from sins and fulfilling His commands. It implies a state of constant awareness of Allah's presence and striving to live a life that pleases Him.
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