WAEC Islamic Religious Studies (IRS) 2022 Theory Past Questions

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Intentions are conditions for the correctness of actions; they distinguish between ordinary actions and acts of worship; they distinguish between voluntary and obligatory acts of worship; intentions form the basis for distinguishing between different types of obligatory worship. If one does not intend something for the sake of Allah, they are not rewarded for it even if it is the same outward action. Whoever intends something and takes concrete steps but is unable to complete the action due to factors outside their control will still be rewarded for the intention. Based on intentions, ordinary actions can become acts of worship.

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'Umar, known as Abu Hafs, was born c. 585 AD in Mecca, an influential member of the Adia clan of the Quraysh, initially following the polytheistic religion of his people. He was tall, physically strong, a renowned wrestler and fighter, well-educated, and a skilful orator who became an influential figure in local politics and business, working as a merchant. He was originally one of the bitterest opponents of Muhammad and persecuted the new Muslims with cruelty. However, in 616 AD, at the age of 39, on his way to confront Muhammad, he was influenced by his sister and her husband, who had already converted to Islam; after being humbled by their devotion, he became a devoted follower and confidant of the Prophet. 'Umar became influential in helping the new religion gain acceptance among the local residents, practising his religious duties openly. Due to ongoing friction with the authorities, Muhammad and his followers, including Umar, migrated to Medina in 622 for greater safety. 'Umar also played a key role in helping to collect the verses of the Qur'an; it was he who advised Abu Bakr to have Zayd ibn Thabit compile the Qur'an into a single book. After the Prophet's death in 632, there was uncertainty over succession; 'Umar promptly supported the candidacy of Abu Bakr as the Prophet's successor, helping to prevent conflict.

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(a) [Recite Suratul-Falaq in Arabic/transliteration: Qul a'udhu bi Rabbil falaq, min sharri ma khalaq, wa min sharri ghasiqin idha waqab, wa min sharrin naffathati fil 'uqad, wa min sharri hasidin idha hasad] (b) Say (O Muhammad): "I seek refuge with (Allah) the Lord of the daybreak, from the evil of what He has created, and from the evil of the darkening (night) as it comes with its darkness, and from the evil of the witchcrafts when they blow in the knots, and from the evil of the envier when he envies." (c) Lessons from the Sūrah: Allah is the creator of everything; Muslims must seek protection of Allah from evil creatures; verily, there are evil-doers (from whom one must seek Allah's protection).

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Destiny is a matter of faith in everything the Prophet taught us. Destiny can sometimes replace a worse misfortune. Destiny is ascribed to the spiritual accomplishments Allah grants. Destiny alerts one to whatever may divert them from Allah. Destiny is a way out of problems and difficulties, and a means to distinguish truth from falsehood. Destiny encourages the worship of Allah and is one of the basic beliefs of Islam. It reflects satisfaction in all affairs and Allah's role as the most impartial judge. Destiny tests believers, sometimes with emotional distress or poverty, while Allah remains a protecting friend and supporter who gives many chances. Ultimately, Allah tests us to purify us and wash away our sins, and He knows the past, the future, the present, and even the little things that do not matter to us.

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(a) "man ahdatha fi amrina hadha maa laysa minhu, fahuwa raddun. Wa fi riwayat li-Muslim: man 'amila 'amalan, laysa 'alayhi amruna, fahuwa raddun." (b) Whoever innovates in this our affair (Islam) that which is not part of it, it will be rejected. In another report by Muslim: whoever does any act of worship that is not from our command, it will be rejected. (c) Lessons: the religion of Islam has been completed; no innovation in worship will be accepted; innovation is a punishable offence in the religion; all acts of worship must be based on revelation from Allah and His Messenger.

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After performing ablution and meeting the other necessary conditions for salah (such as covering the body), the salah is performed as follows: i. The praying person stands properly (if able) facing the Qiblah. ii. He does takbiratul-hiram, saying 'Allaahu Akbar' aloud, then places his right hand on his left hand on his chest. iii. He may recite the opening du'a silently, if he wishes. iv. He recites the isti'adhah, saying 'a'udhu billaahi minash-shaytaanir-rajim' silently. v. He then recites Sūratul-Fātihah aloud, followed by any other surah that is easy for him to recite. vi. He goes into ruku' saying 'Allaahu Akbar,' and on the ruku' says 'Subhana rabiyal-'azim' (three times) silently. vii. He rises from ruku' saying 'sami'Allaahu liman hamidah, rabbana walakal hamd' aloud. viii. He goes into sujud (prostration) saying 'Allaahu Akbar' aloud; on sujud he says 'Subhana rabiyal-a'la' (three times) silently. ix. He rises from sujud to sit, saying 'Allaahu Akbar' aloud. x. He goes into sujud again, saying 'Subhana rabiyal-a'la' (three times) silently. xi. He then rises from sujud, completing one raka'ah. xii. He repeats steps (iv)–(xi) for the second raka'ah. After rising from the final sujud, he sits and recites the tashahhud and salatu 'ala an-Nabiyy. xiii. Then he says taslim, ending the prayer.