2018 Waec Gce CRS & IRS Answer / Expo / Runz


CRS Theory Answer
Greed was demonstrated in gehazi's life when he went out to take the goods the Neman decided to come and present to Prophet Elisha for curing him of Leprosy. In this biblical passage after Elisha has declined to accept these gifts Gehazi ran chasing Neman for the present and gifts which prophet Elisha declined to accept. Per the greed nature of Gehazi, he went and lied to Neman that his master, Prophet Elisha has received some guests and would need the gifts and presents from Neman to serve these guests. Since it was a lie Gehazi told Neman, the prophet Elisha cursed Gehazi hence Gehazi was infested with the Leprosy of Neman.

Three areas in society where greed is prevalent are:
i) Politics
i) Business
iii) Families and homes.

Jesus said to him, "I do not say to you seven times, but seventy times seven.
"Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants.
When he began the reckoning, one was brought to him who owed him ten thousand talents;
and as he could not pay, his lord ordered him to be sold, with his wife and children and all that he had, and payment to be made.

So the servant fell on his knees, imploring him, `Lord, have patience with me, and I will pay you everything.'
And out of pity for him the lord of that servant released him and forgave him the debt.
But that same servant, as he went out, came upon one of his fellow servants who owed him a hundred denarii; and seizing him by the throat he said, `Pay what you owe.'
So his fellow servant fell down and besought him, `Have patience with me, and I will pay you.'
He refused and went and put him in prison till he should pay the debt.

When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their lord all that had taken place. Then his lord summoned him and said to him, `You wicked servant! I forgave you all that debt because you besought me; and should not you have had mercy on your fellow servant, as I had mercy on you?' And in anger his lord delivered him to the jailers, till he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart."

No limit to granting forgiveness and pardon jesus
makes it clear that there is no limit to giving and receiving forgiveness.

II) Jesus paid our ransom to set us free from the debt of sin
No offense our neighbor can do to us can compare with our own personal debt to God for offending him! We have been forgiven an enormous debt we could not repay on our own.

III)Forgiving others is a sacred duty
If God has shown mercy to us in granting us pardon for our sins, then we, in turn, must show mercy and forgiveness towards every person who has offended us.

8a-James makes it clear that those who trust God don't merely become experts at listening to God's Word. To believe is to act on what we hear. Faith in Christ is not just the map; it's the actual journey. Merely nodding our heads at the Word is not enough—we need to do what the Word tells us to do. We need to figure out which way God wants us to go, and then actually go that way.
If we don't, we demonstrate that we don't truly trust the Father, at least not in that moment.


Peter encouraged Christians to be firm in their faith knowing that suffering was the lot of the entire brotherhood of Christians, all over the world. However, he assured them that the God of grace who called them to eternal glory in Christ, would not only restore and establish them but would strengthen them. In other words 

- Our practice of Christianity requires the manifestation in our lives, the teachings and examples of Jesus Christ.

-Obedience to the civil authorities, and all human institutions for the well-being of the society, is an important Christian requirement.

-Suffering on account of Jesus without a justifiable reason attracts great blessing.

-The practical life of a Christian produces a greater result in the conversion of the unbeliever than preaching and teaching.


The unforgivable sin
in Islam is shirk, meaning to
associate others with God or to
believe that someone or
something else can do what only
Allah can do.
It also implies attributing
divine attributes to any other
besides Allah.

There are three ways
of performing Hajj:
1). Hajj aI-Tamattu’i
(interrupted) 2). Hajj
al-Qirani (combined)
and 3). Hajj al-Ifrad

This means entering
into Ihram for the
‘Umrah during the
months of. Hajj, i.e.
the months of
Shawwal, DuI-Qi’idah and the first 10
days of Dhul-Hajjah; to take off Ihram
after performing the ‘umrah;

ii.)HAJJ AL-QIRANI: This denotes entering
into Ihram for both the Umrah and the
Hajj at the same time, and not taking off
the Ihram untill the day of Sacrifice (10th
of Dhul-Hijjah). Alternatively, one may
first enter into ihram for the Umrah, and
before beginning one’s Tawaf he may
make the intention of Ihram for the Hajj
as well.

iii)HAJJ AL-IFRAD: This is wearing of Ihram
for the Hajj, either from the prescribed
station of Ihram (al-Miqat), from Makkah
if one resides there, or from a place in
between al-Miqat and Makkah where one
has brought a sacrificial animal with him,
and to remain in Ihram until the day of


1 – Good character of all its
2 – Good memory and precision
on the part of narrators with
regard to what they are
3 – Continuous isnaad from
beginning to end, meaning that
each narrator heard the hadeeth
from the one before him.
4 – The hadeeth is free from any
oddness in its isnaad or text.
What is meant by “odd” is
anything in which the narrator
narrates something that
contradicts the narration of a
sounder narrator.
5 – The hadeeth is free from
faults in its isnaad and text. A
“fault” is a subtle problem that
undermines the soundness of
the hadeeth, which can be
detected only by the well versed
scholars of hadeeth.

=======================atlas team
In The Name of Allah, The Beneficent,
The Merciful
The Holy phrase 'In The Name of Allah,
The Beneficent, The Merciful' / bism-
il-lah-ir-rahman-ir-rahim / is, in fact,
mentioned both at the onset of the
Qur'an and at the beginning of every
Surah, except Surah 9, (Surah Taubah -
Repentance). And, since the purpose
of Allah's Word, i.e. the whole Qur'an,
is to guide people; as Surah Al-Maidah,
No. 5, verses 15-16 say:
"...Indeed, there has come to you a
light and a clear Book from Allah",
"With it Allah guideth him who follows
His pleasure to the ways of peace and
therefore, this guidance, being a grant
and a fundamental principle, begins
with Allah's Holy Name.
This Surah, among all Suras of the
Qur'an: has an extraordinary.

Atlas team
Prayer constitutes one pillar of
Islam and is considered 'the
foundation of the religion'. ... and
all clothing. 4. Taharah
(cleanliness) of the place where
one intends performing salaah. 5.
Facing towards the Qiblah.


*(5B)*Atlas team
There are several
traditions to show that
whenever the Prophet
(peace be upon him)
recited this verse, he
would sometimes
respond with bala (why
not), sometimes with
Subhanaka Allahumma
fa-bala (Glorified are
You, O AIlah, why not)
and sometimes with
Subhanaka fa-bala or
Subhanaka wa-bala.
(Ibn Jarir, Ibn Abi
Hatim, Abu Daud). Abu
Daud contains a
tradition from Abu
Hurairah, saying that
the Prophet (peace be
upon him) said: When
in Surah At-Teen, you
read the verse; Alais-
Allahu bi-ahkamil-
Hakimin (Is not Allah
the greatest Ruler of
all), you should
respond to it, saying:
Bala waana ala dhalika
min-ashshahidin (Why
not? I am of those who
bear witness to this).
And when you read this
verse of Surah Al-
Qiyamah, say: Bala;
and when you read
verse: Fabi ayyi hadith-
in ba da hu yu minun
(Now, what message is
there after this, Quran,
in which they will
believe) of Surah Al-
Mursalat, say: Amanna
billah (We believed in
Allah). Traditions on
this subject have also
been related by Imam
Ahmad Tirmidhi, lbn al-
Mundhir, lbn
Marduyah, Baihaqi and
Hakim. (Q95.8)

Development of tafsir since the early Islam of the seventh century down to the time of Ibn Kathir in the 13th century. Between these periods, the study of tafsir gradually gained in vitality when the people of Mecca, initially the Prophet’s companions, began to devote their lives to the study of the Quran, memorizing the text word for word to arrive at a clear understanding of its meaning and implication.
Further discussion will concern the role played by scholars of the 13th century including Ibn Kathir in the progress of tafsir.

These men produced a great variety of books as an indication of their enthusiasm in this field. Using content analysis technique of secondary data and a descriptive approach, the development of the science of tafsir or Quranic commentaries since the Prophet’s time down to Ibn Kathir’s era are analysed and described objectively and systematically.

The study has revealed a large number of attempts have been made by Muslim scholars to interpret the Quran in order to fulfil the needs of individuals and Muslim society in general.

However, guidance and basic principles handed down by Prophet and his companions must still be observed for the correct interpretation of the Quran. 




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