Waec 2024 CRS | IRS Obj & Essay Question And Answer Now Available

CRS ANSWERS

Instructions:-
Answer 4 Questions In All

Question 1
Question 2
Question 6

CRK-Obj
1-10: BCBBDCCCCD
11-20: BCABCADABB
21-30: CABBCDCDCC
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.

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(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.

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*CRK*
(5a)
Luke’s account of the demands of discipleship is a crucial aspect of his Gospel. Jesus teaches that discipleship requires total commitment and dedication, sacrificing material comforts and security. This means being willing to leave behind worldly possessions and desires, and instead, focus on following Jesus.
Jesus also teaches that discipleship requires prioritizing Him above all else, even family and personal interests. This means being willing to make difficult choices and put Jesus first, even when it’s hard.
Luke emphasizes the need for disciples to take up their cross and follow Jesus, symbolizing the willingness to suffer persecution and hardship for the sake of the Gospel. This means being willing to face challenges and difficulties with courage and faith. In other words Luke’s account of discipleship emphasizes the importance of total commitment, surrender, and dedication to following Jesus. It’s a call to a radical way of living, one that requires sacrifice, obedience, and a willingness to follow Jesus no matter what.

(5b)
(i) Humility: A potential disciple is expected to demonstrate humility, recognizing their need for spiritual guidance and willing to learn from Jesus.
(ii) Surrender: A potential disciple must be willing to surrender their life, desires, and ambitions to Jesus, putting Him in control.
(iii) Faithfulness: A potential disciple is expected to demonstrate faithfulness, remaining loyal and committed to Jesus through trials and challenges.

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(6a)
Jesus was arrested and taken to Caiaphas’ house, where the Sanhedrin had gathered. The Sanhedrin sought false testimony against Jesus, but found none. Despite this, they persisted in their efforts to condemn Him. Two witnesses came forward, accusing Jesus of saying He would destroy the temple, but their testimonies didn’t agree.
Caiaphas, the High Priest, asked Jesus to respond to the charges, but Jesus remained silent. Caiaphas then asked Jesus under oath if He was the Messiah, the Son of God. Jesus affirmed His identity, declaring, “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 declared Jesus’ response blasphemy and tore his robes. The Sanhedrin concurred, finding Jesus guilty and deserving of death. They bound Him and led Him away to the Roman governor, Pontius Pilate, to sentence Him to death. Through this sham trial, Jesus demonstrated His willingness to suffer for the truth, even in the face of injustice and corruption.

(6b)
(i) Injustice and corruption can reach even the highest levels of authority: Jesus’ trial before the Sanhedrin and Caiaphas was a sham, with false testimony, coercion, and disregard for due process. This serves as a reminder to remain vigilant against corruption and to stand up for truth and justice, even in the face of powerful opposition.
(ii) Standing up for one’s beliefs and identity can come at a great cost: Jesus refused to back down from His claims and identity, even when faced with death. His courage and conviction serve as an inspiration to remain faithful to one’s beliefs and values, even in the face of persecution or adversity.

SECTION B

CRS

(7a)
The early Christian church in Jerusalem was growing rapidly, and the apostles found themselves overwhelmed with administrative tasks, including caring for the needs of widows and the poor. A complaint arose from the Greek-speaking Jews that their widows were being neglected in the daily distribution of food. The apostles recognized the need for help and called the community together to address the issue.

The apostles proposed that seven men be chosen to assist them in their ministry, particularly in caring for the physical needs of the community. The community was asked to select seven men filled with the Spirit and wisdom, who would be appointed to serve in this capacity.

The community chose seven men: Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas. The apostles prayed over them and laid their hands on them, commissioning them for their new role.

(7b)
(i) Communication: Open and honest communication is essential in resolving conflicts. Listening to each other’s perspectives and concerns can help to clarify issues and find common ground.

(ii) Mediation: A neutral third party can facilitate a conversation between the conflicting parties, helping them to find a mutually beneficial solution.

(iii) Forgiveness: Letting go of grudges and forgiving one another can help to resolve conflicts and restore relationships. This can involve apologizing, making amends, and moving forward in a positive direction.

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I.R.K ANSWERS

IRS OBJ
01-10: CDBDBACCCC
11-20: CCCDBACCCB
21-30: ACCBABADAC
31-40: ACACADBBAA
41-50: BACBCDDCBD

(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.

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(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.

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(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.

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(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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(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.