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IRS
IRK OBJ:
1-10: CDCDBADCCC
11-20: ACAABDCCCB
21-30: CCCBADADAC
31-40: DADDDDDCAA
41-50: BBCBCDDCBD
(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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CRS
Wednesday, 5th June 2024
Christian Religious Studies 2 (Essay) 9:30am – 11:30am
Christian Religious Studies 1 (Objective) 11:30am – 12:30pm
CRK OBJ:
1-10: BCBBDCCCCD
11-20: BCDBCADABB
21-30: CABBCDADCC
31-40: BDCDCCCDDA
41-50: ADCDABCCBC
(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.
(7a)
In the early days of the church in Jerusalem, there was a bit of a problem. Some people felt that the Greek-speaking widows were not getting their fair share of food compared to the Hebrew-speaking widows. This caused some arguments and complaints among the people.
The apostles, who were the leaders of the church, knew they had to fix this problem to keep everyone happy. So, they came up with a plan. They decided to choose seven good, wise men to take care of making sure everyone got their food fairly. This way, the apostles could focus on praying and teaching the Word of God.
The people agreed with the apostles’ plan, so they chose seven men: Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas. These men were known for being honest and filled with the Holy Spirit.
The apostles prayed for them and put their hands on them to show that they were now in charge of this important task. From then on, these seven men made sure that everyone, whether Greek-speaking or Hebrew-speaking, got their food fairly and no one felt left out.
This helped to keep everyone happy and united in the early church, showing how important it is to take care of each other and solve problems together.
(7b)
(PICK ANY THREE)
(i) Dialogue and Communication: Encouraging open and honest communication between conflicting parties helps to understand each other’s perspectives and find common ground.
(ii) Mediation: Involving a neutral third party to help mediate the conflict can help facilitate a fair and unbiased resolution.
(iii) Compromise: Both sides making concessions and finding a middle ground can lead to a mutually acceptable solution.
(iv) Education and Awareness: Educating people about the causes and effects of conflict, as well as promoting tolerance and understanding, can prevent conflicts from arising.
(v) Strengthening Laws and Institutions: Establishing strong legal frameworks and institutions that can address grievances fairly and efficiently helps in resolving conflicts and maintaining peace.
(vi) Community Engagement: Involving the community in conflict resolution processes ensures that solutions are inclusive and acceptable to all parties involved, fostering long-term peace.
(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
(9a)
(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.
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