Study and practice Islamic Religious Knowledge past questions with answers and detailed explanations. Then test your knowledge using our interactive CBT practice platform and prepare confidently for your upcoming examinations.
Forbidding Munkar in Islam means discouraging others from
Aabominable acts
Binjustice
Cwaywardness
Ddouble standard
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Question 702
jamb2003
The verse above warns the Muslim ‘Ummah against
Acarelessness
Bdisunity
Cintolerance
Dimpatience
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Question 703
jamb2003
The minimum amount that may be stolen to warrant cutting off the hand is
A2 Dinar
B1 Dinar
C1/2 Dinar
D1/4 Dinar
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Question 704
jamb2003
The final and total prohibition of intoxicants is contained in Sūrah
Aal-Baqarah
Bal-‘Imrān
Can-Nisā
Dal-Māidah. “Suratul-Maidah, Q. 5:90-91”
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Question 705
jamb2003
The Prophet (S.A.W) says: If one of you takes rope (goes to the bush) and comes back with a bunch of firewood, sells it … is better than begging for alms …’
The Hadītℎ above focuses on
ADedication to service
Bdignity of labour
Cdecent living
DMuslim responsibility
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Question 706
jamb2003
The main emphasis of Hadītℎ 19 of an- Nawawi is that one should
Agive unflinching support to the authority
Bhave strong faith in’Allah
Crecognize ‘Allah as the creator of the universe
Drecognize the importance of one’s community
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Question 707
jamb2003
Hadīth 34 of an-Nawawi teaches that a good Muslim should
Akeep away from wrongdoing
Brepent of wrongdoing
Cspeak against wrongdoing “…. Or if that is not possible than with his tongue, …”
Dalways pray against any wrongdoing.
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Question 708
jamb2003
The author of the Muwatta was the Imām of
ADārus-Salām
BDārul-Hijrah
CMakkah
DDamascus.
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Question 709
jamb2003
The principles of Hadīth criticism developed through
Aisnād and musannaf
Bmatn and riwāyah
Cisnād and matn “In order to authenticate or test the authenticity of any Hadith, the Scholar followed two methods namely Riwayah (which has to with isnad of health) and Diraya (The Hadith itself mato):.
Dmusnād and musannaf.
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Question 710
jamb2003
Taqrīr, as a kind of Sunnah, means the
Asayings of the Prophet (S.A.W) on religious matters
Baction or practice of the Prophet (S.A.W)
Cdirect approach of the Prophet (S.A.W) to issues
DProphet’s (S.A.W) silent approval of the actions of others.
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Question 711
jamb2003
āyatul-Kursiyy not only teaches the oneness of ‘Allah but also emphasizes His
AEternity Qur`an Chapter 2 vs 255.
BPredominance
COmnipresence
DWisdom.
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Question 712
jamb2003
The people described as sharrul-bariyyah in Sūratul-Bayyinah are the
AJews and Christian
Bahlul-kitāb and mushrikūn Qur`an chapter 98 vs 6.
CMakkan unbelievers and polytheists
Dkuffār and the munāfiqūn.
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Question 713
jamb2003
‘Allāh swears by the Fig and the Olive in Sūrah
Aal-Zilzāl
Bal-Tin
Cal-Qadr
Dal-'A’laq. Qur`an chapter 95 vs 1. Allah says: “By the fig and olive”.
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Question 714
jamb2003
Sūratul-Kawthar was revealed because of the Makkans’
Ainsinuation
Bresistance
Cintolerance
Dpersecution.
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Question 715
jamb2003
Sūratul-Fātihah is also referred to as
ASūratul-Hidāyah
BKitābul-mathāni
CUmmul-kitāb It is He who has sent down to you (Muhammad) S.A.W. The book (This Qur`an) in it are verse that are clear. They are the Mother of the Books …”.
DSūratud-du'ā’.
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Question 716
jamb2003
The Tafstr of the Glorious Qur’ān which is modern in its approach to commentary is known as
Aat-tasstr bir-r 'ay
Btafstr al-ma’thūr
Ctafstr al-madhāhib
Dat-tafstr al-'asri.
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Question 717
jamb2003
The most important use of Tafstr of Glorious Qur’ān is in the
Aproper understanding of the message
Backnowledgement of the spiritual value
Capplication of the legal provisions
Dinterpretation of the moral principle
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Question 718
jamb2003
The type of Tafstr which uses the Qur’ān to explain the Qur’ān began during the time of the
AProphet (S.A.W)
BSahābah
CTābi' ūn
DTābi' u-Tābi'ūn.
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Question 719
jamb2003
The initial idea to preserve the Glorious Qur'ān was mooted by
A‘Abū Bakr As-Saddiq
B‘Umar b.Khattāb
CZaid b. Thābit
D‘Uthmān b. ‘Affān.
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Question 720
jamb2003
The forms of revelations are explained in
AQ. 40:51
BQ. 41:50
CQ. 42:51 “It is not given to any human being that Allah should speak to him unless (it be) by revelation, or from behind veil or (that) He send a messenger to reveal what He wills by his leave…” Q. 42:51.
