2024 NECO GCE IRK: NECO GCE IRK (I.R.S) Verified Ans. (5082)

(2a)

(i) Wahyun (Inspiration)

(ii) Min Warai Hijab (Behind the Veil)

(iii) Irsal al-Malak (Sending an Angel)

*EXPLANATION*

(i) Wahyun (Inspiration) : This mode occurs when Allah inspires a prophet directly, either through dreams or by placing divine guidance into their hearts. It is a subtle and internal form of communication, allowing the prophet to understand Allah’s will without external means. A notable example is Prophet Ibrahim (AS), who saw in a dream that Allah commanded him to sacrifice his son, Isma'il (AS). This dream was a test of obedience and faith, and it is mentioned in Surah As-Saffat (Q.37:102). Inspiration can also occur as sudden knowledge or understanding that Allah instills in the prophet’s heart, guiding them without visible or audible means.

(ii) Min Warai Hijab (Behind the Veil): In this mode, Allah speaks to a prophet from behind a veil or barrier, without revealing Himself directly. This form of revelation emphasizes the majesty and transcendence of Allah, as no one can see Him directly. An example is when Allah spoke to Prophet Musa (AS) from the burning bush on Mount Sinai, as described in Surah An-Naml (Q.27:8) and Surah Taha (Q.20:11). This type of revelation often involves a voice or a medium, such as light or fire, through which Allah conveys His message. It reflects the greatness of Allah and His ability to communicate in ways beyond human 'copied from e x a m p l a z a . c o m free' comprehension.

(iii) Irsal al-Malak (Sending an Angel): This is the most common and highest form of revelation, where Allah sends an angel, usually Jibril (Gabriel), to deliver His message to the prophet. This method ensures the accuracy and preservation of Allah’s words, as the angel conveys the message exactly as it was revealed. The Qur'an was revealed to Prophet Muhammad (SAW) through Angel Jibril over 23 years, making this mode essential for the final and complete guidance to humanity. Surah Al-Baqarah (Q.2:97) confirms Jibril’s role in delivering the Qur’an. This mode highlights the direct link between the heavens and the prophet, showcasing the significance of angels as intermediaries in the divine communication process.

(2b)

(PICK FOUR ONLY)

(i) Al-Furqan (The Criterion)

(ii) Al-Kitab (The Book)

(iii) Al-Dhikr (The Reminder)

(iv) Al-Huda (The Guidance)

(v) At-Tanzil (The Revelation)

(4a)

(i) Hadith supplements Al-Qur’an as the primary source of the Islamic Law.

(ii) Hadith contains explanations of the meaning of Al-Qur’an.

(iii) It provides practical application to matters of legal ruling given in the Qur’an.

(iv) It serves as a source of information to the happenings before and during the early days

of Islam.

(v) Hadith is the record of the practical life of Prophet Muhammad (SAW)

(4b)

(IN TABULAR FORM)

-HADITH-

(PICK FIVE ONLY)

(i) It is the saying of the Prophet

(ii) It developed and started with his prophethood

(iii) It generally refers to the sayings, deeds and approvals of the Prophet

(iv) It could be on any topic referring to moral conducts, legal rulings, historical, current or future events etc

(v) It only explains religious activities through words of mouth

(vi) All Hadith are part of Sunnah

-SUNNAH-

(PICK FIVE ONLY)

(i) It is his actions and silent approvals

(ii) It started before he became Prophet and till his death

(iii) It specifically refers to his practices or his ways of doing things

(vi) Sunnah is the actual and physical deeds of the Prophet

(v) It is a major teaching methodology of religion

(vi) Sunna comprises the Hadith

.

(6ai)

Shirk is the act of associating partners with Allah or rejecting His existence, which directly contradicts the Islamic concept of Tawhid (Monotheism). It refers to Polytheism, where one worships other than Allah, and it is the greatest sin in Islam, forbidden by Allah. Anyone who practices Shirk is called a Mushrik.

(6aii)

Tawhid refers to attributing oneness to Allah, describing Him as being unique and without any partner or equal in His essence, attributes, or actions. It is the foundation of Islamic belief, emphasizing the absolute oneness and uniqueness of Allah.

*DIFFERENTIATION*

(IN TABULAR FORM)

-SHIRK-

(i) Associating partners with Allah or denying His oneness.

(ii) Attributing divine qualities to others besides Allah.

(iii) Considered the greatest sin and leads to disbelief.

(iv) Forbidden in Islam and contradicts the essence of faith.

(v) Worshiping idols or other deities besides Allah.

-TAWHID-

(i) Belief in the absolute oneness of Allah, with no partners or equals.

(ii) Affirms Allah as the only God, Lord, and Sustainer.

(iii) Leads to salvation and aligns with the core teachings of Islam.

(iv) The foundation of Islam and its central belief.

(v) Believing Allah is the only creator and sustainer of the universe.

(6bi)

Polytheism: Polytheism, in Islam, is the belief in or worship of 'copied from e x a m p l a z a . c o m free' multiple gods or deities. It involves associating partners with Allah or worshiping anything other than Him. In Islam, polytheism is strictly forbidden and is considered a grave sin. The core belief in Islam is Tawhid, the oneness of Allah, and worshiping any other deities contradicts this central principle. Polytheism goes against the fundamental Islamic teaching that Allah is the only true God, and nothing shares in His divinity.

(6bii)

Dualism: Dualism is the belief in two opposing forces, such as good and evil, which control the universe. In Islam, this belief is rejected because it suggests that there is an equal power to Allah, which contradicts the concept of Tawhid. Islam teaches that Allah is the only creator, sustainer, and controller of everything in the universe. There is no power or force equal to or opposing Allah, and everything happens by His will.

(6biii)

Trinity: The concept of the Trinity, in which God is believed to be three persons (Father, Son, and Holy Spirit) is rejected in Islam. Islam teaches that Allah is One, indivisible, and has no partners, children, or associates. Allah's uniqueness and oneness are fundamental to Islamic belief, and no human or creation shares in His divinity. Prophet ISA (A.S) (Jesus) is highly revered in Islam as a prophet and servant of Allah, but he is not considered divine. The belief in the Trinity contradicts the Islamic concept of Tawhid, the absolute oneness of Allah.

(7a)

(PICK THREE ONLY)

(i) Revenge for the Defeat at Badr: After the Quraysh's defeat at Badr, they sought to avenge the loss, which had cost them many prominent leaders. This revenge was a major driving force behind their decision to engage in battle with the Muslims at Uhud.

(ii) Hind’s Personal Vendetta: Hind bint Utbah, the wife of Abu Sufyan, was personally affected by the deaths of her relatives at Badr, particularly her father, brother, and uncle, one of whom was killed by Hamza ibn Abdul-Muttalib. Hind's desire for revenge played a significant role in motivating the Quraysh to march to Uhud.

(iii) Closure of the Trade Route to Sham: The Quraysh depended on their trade routes to Sham for prosperity. After the Muslims intercepted a major Quraysh caravan during the Battle of Badr, the Quraysh lost a significant economic resource. To restore their trade interests, they sought to eliminate the Muslim threat at Uhud.

(iv) Jewish Discontent Over Muslim Victory: The Jews in Medina, particularly the tribe of Banu Qaynuqa, were unhappy with the Muslim victory at Badr. They had hoped for a Quraysh victory and were now worried about the growing influence of Islam, which contributed to the increased tensions leading to the battle.

(7b)

(PICK THREE ONLY)

(i) Loss of Muslim Lives

(ii) Strengthening of Muslim Resolve

(iii) Muslim Disunity and Lessons on Obedience

(iv) 'copied from e x a m p l a z a . c o m free' Increased Quraysh Confidence

(v) Impact on Muslim Morale

(1)

(1b)

(PICK THREE ONLY)

(i) The Surah teaches us that wealth and power are worthless if your actions do not please Allah.

(ii) We learn from the Surah that neither wealth nor lineage avails anyone.

(iii) The Surah teaches us to never cause grief to someone involved in the work of Allah.

(iv) We learn from the Surah the gravity of Abu Lahab’s actions.