Islamic Religious Knowledge 2019 Jamb Examination

This question is based on Hadith 34 of Imam an-Nawawi, which outlines the levels of 'Enjoining Good and Forbidding Evil' (al-amr bi-l-ma'ruf wa-n-nahy 'ani-l-munkar). The Prophet (S.A.W) stated that if someone sees an evil or abomination, they should change it with their hand (physical action/authority); if they cannot, then with their tongue (verbal objection); and if they still cannot, then they should hate it in their heart. The Prophet (S.A.W) described this third level—hating the evil in one's heart—as the 'weakest of faith' (ad'af al-iman), meaning it is the absolute minimum requirement for a believer when they lack the power or safety to change a situation outwardly.

In Hadith 35 of an-Nawawi's collection, the Prophet (S.A.W) discusses the sanctity of the Muslim and the nature of righteousness. He emphasized that piety (Taqwa) is not merely an outward appearance or set of rituals, but a spiritual state. During this discourse, he pointed to his chest three times and said, "At-taqwa hahuna" (Piety is right here). By pointing to his chest, he indicated that the heart is the seat of true devotion and godliness. This teaching reminds believers that Allah looks at the intentions and the purity of the heart rather than just the physical forms of worship or external displays of religiosity.

Asmā' ar-Rijāl, which translates to 'Biographies of the Men' or 'Knowledge of the Men', is a specialized branch of Islamic science used exclusively by scholars of Hadith. It involves the study of the lives, character, memory, and reliability of the individuals who appear in the chains of transmission (Isnad) of the Prophetic traditions. By using this science, scholars can determine if a narrator was truthful, if they had a good memory, and if they actually met the person they claimed to have heard the Hadith from. This rigorous biographical evaluation is essential for verifying the authenticity of a Hadith and distinguishing between Sahih (authentic) and Da'if (weak) reports.

This verse from Surah Al-Baqarah (2:279) is part of the final revelation regarding Riba (Usury or interest). The Qur'an uses extremely strong language here, declaring that those who persist in taking interest are essentially at war with Allah and His Messenger. The verse offers a way out by stating that if the lender repents and turns back from usury, they are entitled only to their 'capital sums' (the original amount lent), without any additional interest. This ensures that the lender does not lose their principal wealth, but also prevents them from exploiting the borrower through the charging of interest, which Islam views as a major social and economic injustice.

Ahmad Baba al-Timbukti (1556–1627) was a renowned scholar, jurist, and historian from the city of Timbuktu in the Songhai Empire (modern-day Mali). He was a leading figure of the Sankore University and wrote over forty books on various subjects including Islamic law, grammar, and astronomy. Timbuktu was the intellectual and spiritual capital of West Africa during this period, and Ahmad Baba represented the peak of its scholarly achievement. His works remained influential across North and West Africa for centuries, and he is often cited as the most famous scholar of the pre-colonial Western Sudan.

Surah An-Nisa (4:34) describes the qualities of righteous women (as-salihat). It states that they are 'devoutly obedient' and 'guard in [the husband's] absence what Allah would have them guard'. This refers to a wife's duty to maintain her chastity and protect her husband's property, honor, and privacy when he is not present. The verse emphasizes that a woman's righteousness is reflected in her loyalty to the marital bond and her commitment to preserving the sanctity of the household, which is a fundamental requirement for a stable and healthy Islamic family structure.

In Islam, seeking knowledge is not merely a choice but a religious obligation. The Prophet Muhammad (S.A.W) famously said, "Seeking knowledge is an obligation upon every Muslim." This includes the basic knowledge of how to perform Salah (prayer), Zakat (charity), and other essential religious duties (Fard 'Ayn). Because the means to learn these basic requirements are accessible and the command to learn is universal, an adult Muslim cannot claim ignorance as a valid excuse for failing to perform their fundamental religious obligations. Responsibility (Taklif) in Islam is tied to the individual's duty to educate themselves on the basic tenets of the faith.

While 'Nikah' is the general term for marriage, the specific Arabic term used in Surah An-Nisa (4:21) to describe the marriage covenant is 'Mīthāqan Ghalīzā' (a solemn covenant/treaty). The verse asks how a husband could take back the mahr (dowry) after having been intimate with his wife and after she has taken from him a 'solemn covenant'. This description highlights the seriousness and sanctity of the marriage bond in Islam, framing it not just as a social contract, but as a weighty spiritual and legal agreement before Allah. Note: Option C is the general name for the act, but the Qur'anic description in 4:21 emphasizes the 'Mithaq' (covenant) aspect.

In the Qur'an, Prophet Lut (Lot) and Prophet Nuh (Noah) are cited as examples of righteous men whose wives were disbelievers. Specifically, the wife of Prophet Lut (A.S) sided with the sinful people of Sodom. When the angels came to destroy the city due to the inhabitants' gross immorality, Lut (A.S) was commanded to flee with his family and not look back. His wife, however, chose to stay behind or looked back out of sympathy for the evildoers, and she was consequently destroyed along with the rest of the city. This story serves as a reminder that salvation in Islam is based on individual faith and deeds, and being related to a Prophet does not guarantee protection if one chooses the path of disbelief.

In the classification of human actions in Shariah (Islamic Law), 'Fard' refers to acts that are strictly obligatory. Performing them results in reward, while intentionally neglecting them results in punishment (e.g., the five daily prayers). On the other hand, 'Harām' refers to acts that are strictly prohibited. Refraining from them results in reward, while committing them results in punishment (e.g., consuming alcohol or interest). These two terms represent the opposite ends of the legal scale, defining what a Muslim must do and what a Muslim must absolutely avoid.