NABTEB GCE 2024 IRS Questions & Answers

NABTEB I.R.S OBJ:
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11-20: ADBBABCDBB
21-30: AABBDAADCC
31-40: DBDCDBBADA
41-50: DAACBABDAA

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(1a)
In the name of Allah, the Most Gracious, the Most Merciful.
(i) For the accustomed security of the Quraysh
(ii) Their accustomed security in the caravan of winter and summer
(iii) Let them worship the Lord of this House.
(iv) Who provides them (with food) against hunger and with security (saving them) from fear (of danger).

(1b)
(PICK TWO ONLY)
(i) The Surah reminds the Quraysh of the need to be grateful to Allah (SWT), the Lord of the Ka‘abah, by worshipping Him alone.

(ii) It highlights that all blessings, including security and provision, come from Allah (SWT), and they should place their trust solely in Him.

(iii) The Quraysh are taught that their response to Allah’s blessings should be gratitude expressed through worship and good deeds.

(iv) The Surah emphasizes that gratefulness (Shukr) leads to the continuity and increase of Allah’s blessings, as promised in the Quran (Quran 14:7).

(1c)
(i) Shita’i – Winter or Rain
(ii) Saif – Sword or Scimitar
(iii) Hadhal Bait – This House (refers to the Ka’bah)
(iv) Khauf – Fear or dread

(3a)
Hadith is an Arabic word, which literally means statement, talk, story, conversation, or communication. It also means new.
Technically, Hadith refers to the narration of the sayings, actions, or approvals (known as Taqrir) of Prophet Muhammad (peace be upon him).

(3b)
(IN TABULAR FORM)

Hadith Qudsi:
(i) The subject matter of Hadith Qudsi is often restricted to specific spiritual and ethical matters.
(ii) The chain of transmission ends with Allah (SWT).
(iii) Hadith Qudsi are direct revelation from Allah to the Prophet Muhammad (S.A.W) but conveyed to the people in the Prophet’s own words.
(iv) Hadith Qudsi are fewer in number.
(v) When quoting Hadith Qudsi, one opens by saying, “The Prophet (S.A.W) said that Allah (SWT) said…”.

Hadith Nabawi:
(i) The subject matter of the Hadith Nabawi is general and covers all aspects of life.
(ii) The chain of transmission ends with the Prophet (S.A.W).
(iii) Hadith Nabawi are sayings or actions of the Prophet Muhammad (S.A.W)
(iv) Hadith Nabawi are many in number.
(v) When quoting Hadith Nabawi, one opens by saying, “The Prophet Muhammad (S.A.W) said…”.

(4a)
(PICK FIVE ONLY)
(i) Sahih Al-Bukhari (194-256 AH)
(ii) Sahih Muslim (202-261 AH)
(iii) Sunan of Abu Dawud (202-275 AH)
(iv) Jami’ of Tirmidhi (d. 279 AH)
(v) Sunan of Ibn Majah (209-273 AH)
(vi) Sunan of An-Nasa’i (214-303 AH)

(4b)
(i) Isnad : refers to the chain of narrators who transmitted a Hadith from one person to another until it reached the Prophet Muhammad (peace be upon him). It is essential for verifying the authenticity of a Hadith, as the reliability of the narrators and the continuity of the chain are critical factors. A strong and unbroken Isnad strengthens the credibility of a Hadith, while a weak or broken chain may render it unreliable. The Isnad begins with the collector of the Hadith, such as Bukhari or Muslim, and traces back through the narrators to the Prophet (peace be upon him). For example: “On the authority of A, who heard it from B, who heard it from C, the Messenger of Allah (peace be upon him) said: …”

(ii) Matn refers to the actual text or content of the Hadith. It includes the sayings, actions, or approvals of the Prophet Muhammad (peace be upon him). The Matn serves as the essence of the Hadith, providing guidance to Muslims on matters of faith, worship, and daily life. It is analyzed for linguistic clarity, consistency with the Quran, and alignment with other authentic Hadiths. The Matn reflects the wisdom and teachings of the Prophet (peace be upon him). For example: “There should be neither harming nor reciprocating harm.”

(5a)
Iddah is the waiting period prescribed for a woman after the cessation of her marriage, either due to the death of her husband or divorce. During this period, the woman is not allowed to remarry. The purpose of Iddah is to determine if the woman is pregnant, which ensures that the lineage is clear and prevents any confusion about paternity. It also provides the woman time to adjust emotionally and allows for respect of the previous marital relationship. During Iddah, the woman is required to stay in her husband’s house, except for necessary outings. However, there are no specific restrictions regarding her dressing, food, or cleanliness, as the focus is on maintaining privacy and respect.

(5b)
(i) Iddah of the Widow: The waiting period for the widow is four (4) months and ten (10) days. If the widow is pregnant, her Iddah lasts until she delivers the child.

(ii) Iddah of the Divorcee: The waiting period for the divorcee is three (3) menstrual cycles (Quru’) for a menstruating woman. For a woman who does not menstruate, the waiting period is three (3) lunar months. If the woman is pregnant, her Iddah lasts until she gives birth.

(6a)
Bribery refers to the act of offering, giving, receiving, or soliciting something of value (usually money or gifts) with the intention of influencing the actions or decisions of someone in a position of authority, typically to gain an unfair advantage.

Corruption is the abuse of power or position for personal gain, often involving bribery, fraud, or dishonest conduct, and can occur in both public and private sectors. It undermines trust in institutions and leads to unfair advantages or outcomes.

(6b)
(i) Erosion of Trust: Corruption leads to a breakdown of trust between the government and its citizens. In Islam, trust (Amanah) is a fundamental principle, and engaging in corrupt practices violates this trust. When officials are perceived as corrupt, it breeds cynicism among the populace, diminishing their faith in public institutions.

(ii) Social Inequality: Bribery often results in unequal access to resources and services. Those who can afford to pay bribes gain advantages over those who cannot, exacerbating social inequalities. Islam promotes justice and equity; thus, corruption contradicts these values by favouring the wealthy and powerful at the expense of the marginalized.

(iii) Hindrance to Development: Corruption stifles economic growth by diverting public funds from essential services such as education, healthcare, and infrastructure into private pockets. This misallocation of resources impedes development efforts and perpetuates poverty. Islam encourages the welfare of society as a whole; therefore, corruption undermines collective progress.

(iv) Moral Decay: Engaging in bribery and corruption fosters a culture of dishonesty and moral decay within society. In Islam, ethical conduct is paramount; corrupt practices lead individuals away from righteous behaviour and can result in widespread acceptance of unethical actions.