2026 WAEC GCE C.R.S/IRS SECOND SERIES EXAM, VERIFIED SOLUTIONS ✅

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Answers from 2 to 9:

(2a)

The account of Rehoboam’s response to the request of the Israelites is recorded in 1st Kings 12:1–24. After the death of King Solomon, his son Rehoboam went to Shechem, where all Israel had gathered to make him king.
The people of Israel, led by Jeroboam, who had returned from Egypt, presented a request to Rehoboam. They asked him to lighten the heavy burden and hard labour that Solomon had placed upon them. They promised to serve him faithfully if he reduced their workload and made their service easier.
Rehoboam asked the people to return after three days so that he could consider their request. He first consulted the older men who had served his father, Solomon. They advised him to be kind to the people, speak pleasant words to them and grant their request. They explained that this would make the people loyal to him.
However, Rehoboam rejected the advice of the older men and consulted the young men who had grown up with him. They advised him to increase the people’s burden rather than reduce it. They encouraged him to tell the Israelites that his little finger would be thicker than his father’s waist and that he would discipline them with scorpions instead of whips.
After three days, Rehoboam answered the people harshly, rejecting the advice of the older men. He told them that he would make their yoke heavier and increase their suffering. His response showed his pride, lack of wisdom and failure to understand the needs of his people.
When the Israelites heard his answer, they became angry and rejected his kingship. They declared that they had no share in David and no inheritance in the son of Jesse. Consequently, the ten northern tribes rebelled against Rehoboam and made Jeroboam their king, while Rehoboam remained king over Judah and the tribe of Benjamin.
Rehoboam then sent Adoram, who was in charge of forced labour, to the Israelites, but they stoned him to death. Rehoboam was forced to flee to Jerusalem to save his life. The kingdom of Israel was therefore divided into two: the northern kingdom, ruled by Jeroboam, and the southern kingdom, ruled by Rehoboam.
Rehoboam intended to use force to bring the northern tribes back under his control, but God sent Shemaiah, the prophet, to instruct him and the people of Judah not to fight against their fellow Israelites because the division had come from God. They obeyed the Lord’s command and returned home.
Rehoboam’s harsh response resulted in the division of the kingdom of Israel, the loss of ten tribes and the weakening of his authority. His experience teaches that pride, stubbornness and failure to listen to wise counsel can lead to serious consequences.

(2b)
(PICK ANY FOUR)
(i) Christian leaders should listen to wise advice before making important decisions.

(ii) Christian leaders should be humble and avoid pride when dealing with their followers.

(iii) Christian leaders should treat their followers with kindness and understanding.

(iv) Christian leaders should avoid making harsh decisions that can cause division among their people.

(v) Christian leaders should choose their advisers carefully and avoid following bad advice.

(vi) Christian leaders should seek God’s guidance before making important decisions.

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(5a)
The call of the first five disciples of Jesus Christ is recorded in Matthew 4:18-22 and Matthew 9:9. The disciples were called by Jesus to leave their former occupations and follow Him so that they could become fishers of men and participate in His ministry.
According to the Gospel of Matthew, Jesus was walking beside the Sea of Galilee when He saw two brothers, Simon Peter and Andrew, casting a net into the sea because they were fishermen. Jesus called them and said, “Follow me, and I will make you fishers of men.” Immediately, they left their nets and followed Him.
As Jesus continued walking, He saw two other brothers, James and John, the sons of Zebedee, in a boat with their father, mending their nets. Jesus called them to follow Him. Without hesitation, they left the boat and their father and followed Jesus. Their response showed their willingness to abandon their former occupation and family business to serve God.
The fifth disciple was Matthew, also known as Levi, who was a tax collector. Jesus saw him sitting at the tax collector’s booth and said to him, “Follow me.” Matthew immediately rose from his seat and followed Jesus. Although tax collectors were generally unpopular among the Jews because many were associated with dishonesty and Roman oppression, Jesus did not reject Matthew because of his occupation. Instead, He called him to become one of His disciples.
The calling of these five disciples demonstrates that Jesus chose ordinary people from different backgrounds to carry out an extraordinary mission. Peter and Andrew were fishermen, James and John were fishermen working with their father, while Matthew was a tax collector. Their immediate response showed their faith, obedience and willingness to sacrifice their personal interests for the sake of the Kingdom of God.
Jesus’ call also marked the beginning of their training as His followers. They were expected to learn from Him, witness His miracles, preach the Gospel and eventually help spread Christianity throughout the world. Their calling teaches Christians the importance of obedience, sacrifice, faith and commitment to God’s work.
The call of Peter, Andrew, James, John and Matthew shows that Jesus calls people from different occupations and social backgrounds to serve Him. Their willingness to follow Him immediately remains an example for Christians to obey God’s call and dedicate their lives to His service.

(5b)
(PICK ANY FIVE)
(i) Fear of persecution can prevent Christians from preaching the Gospel because they are afraid of being mocked or attacked.

(ii) The love of money and material possessions can make Christians put wealth above the service of God.

(iii) Bad company and peer pressure can influence Christians to abandon their faith and Christian values.

(iv) Lack of faith can make Christians lose hope and become discouraged when they face difficulties.

(v) Laziness can prevent Christians from participating actively in church activities and evangelism.

(vi) Family and personal responsibilities can make Christians neglect their duties to God.

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(7a)
(i) Peter travelled around visiting believers. He went through the region and came to the saints living at Lydda, so the church was strengthened and the gospel reached new places.
(ii) He met Aeneas, a paralysed man. Aeneas had been bedridden for eight years, so his condition was well known and beyond human cure.
(iii) Peter healed him in the name of Jesus Christ. He said, “Aeneas, Jesus Christ heals you; rise and make your bed”. Peter gave the credit to Jesus, which drew people’s attention to Christ.
(iv) The healing was immediate. Aeneas got up at once, and the instant recovery proved that God’s power was at work.
(v) The miracle could not be denied. Because Aeneas was known to everyone, all who lived at Lydda and Sharon saw him.
(vi) Many people turned to the Lord. The people of Lydda and Sharon who saw him turned to the Lord, so the miracle led to mass conversion.
(vii) At Joppa, Tabitha (Dorcas) fell sick and died. She was a disciple known for her good works and acts of charity. Her death caused great sorrow among the widows and the church.
(viii) The believers sent for Peter. Joppa was near Lydda, so they sent two men to urge him to come without delay. This shows their faith in the power of God working through Peter.
(ix) Peter prayed and raised Tabitha to life. He sent everyone out, knelt down and prayed, then said, “Tabitha, rise.” She opened her eyes and sat up. This showed that Jesus’ power over death continued through the apostles.
(x) Peter presented her alive to the believers. He called the saints and widows and showed her to them alive, which confirmed the miracle publicly.
(xi) The news spread and many believed. It became known throughout Joppa, and many believed in the Lord, so the church grew in number.
(xii) Peter stayed on in Joppa. He lodged with Simon, a tanner, for many days. This allowed him to teach and consolidate the new converts.

(7b)
(i)It increases church membership. Preaching the gospel brings new converts into the church.
(ii)It fulfils the Great Commission. The church obeys Christ’s command to go and make disciples of all nations.
(iii)It leads to the establishment of new churches. As the gospel spreads to new places, new congregations are planted.
(iv)It strengthens the faith of believers. Those who evangelise grow in commitment, knowledge of the Word, and dependence on God.

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(8a)
James emphasized the role of faith in producing effective prayer. He taught believers not to doubt when they pray. He compared any one that doubts with a wave of the sea that is driven and tossed by the wind. According to him, a double-minded person, unstable in all his ways, will not receive anything from God through prayer. James confirmed that God answers prayers generously and will grant wisdom to anyone who asks for it in prayer. He taught that prayer can remove suffering and sickness of sin. James advised that elders of the Church should be called upon to pray over the sick and anoint them with oil in the name of the Lord or the prayer of faith will save the sickman. Believers should confess their sins to one another and pray for one anther in order to attract God’s healing and forgiveness of sin. James advised people who are cheerful to sing praises to God i.e. worship God in prayer. The prayer of a righteous man has great power in its effects / clean heart, clean soul. He illustrated with the prayer of Elijah who prayed fervently that it might not rain; and for 31/2 years, it did not rain. He prayed again and the heavens gave rain.

(8b)
(i) Faith and absence of doubt: Christians must pray with unwavering faith in God, believing He will answer, without being double-minded.
(ii) Righteous living: A clean heart and righteous life. James says the prayer of a righteous man has great power in its effects.
(iii) Right motive: Praying according to God’s will and not with selfish or wrong motives. Asking with a pure heart.
(iv) Confession and forgiveness: Confessing sins to one another, forgiving others, and living in peace so that nothing hinders the prayer.

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(9a)
-They must shepherd the flock of God. Elders are to feed, lead, protect, and care for the members of the church as a shepherd cares for his sheep.
-They must exercise oversight. They are to supervise, guide, and watch over the church members, ensuring that the flock remains united and spiritually healthy.
-They must serve willingly and not under compulsion. Ministry should be done out of love for God and for the people, not out of pressure, force, or a sense of obligation.
-They must serve eagerly and not for dishonest gain. Elders should not use their position to enrich themselves. Their motive must be a genuine desire to serve, not the love of money.
-They must not lord it over those entrusted to them. Elders should not be domineering, harsh, or oppressive in the use of their authority over the members.
-They must be examples to the flock. Their conduct, faith, speech, and love must be worthy of imitation by the members.
-They must be ready to suffer for the sake of the gospel. Peter himself, as a fellow elder, was a witness of Christ’s sufferings. Elders should therefore be prepared to endure hardship and persecution in the course of their ministry.
-They must look forward to the reward from the Chief Shepherd. Elders should serve faithfully, knowing that when Christ, the Chief Shepherd, appears, they will receive the unfading crown of glory.
-They must clothe themselves with humility. Peter urges all, including the elders, to be humble toward one another, because God opposes the proud but gives grace to the humble.

(9b)
(i) Leadership tussle: Struggles for positions of power and control among clergy and members create rivalry, factions, and division.

(ii) Financial mismanagement: Misuse of church funds, lack of accountability, and over-emphasis on money breed suspicion and distrust.

(iii) Doctrinal differences: Disagreements over teachings and modes of worship, such as speaking in tongues, dress codes, and style of music, split congregations.

OR

(9a)

Peter’s guidelines to the elders for the effective discharge of their ministry are recorded in 1 Peter 5:1–4. In his letter, Peter advised the elders of the church on how to lead and care for the flock of God faithfully.
Peter first appealed to the elders as a fellow elder and a witness of Christ’s suffering. He encouraged them to shepherd the flock of God under their care and ensure that the members received proper spiritual guidance.
He instructed the elders to serve willingly and not under compulsion. They should perform their duties out of love for God and a genuine desire to serve His people rather than because they were forced to do so.
Peter also warned the elders against serving for dishonest financial gain. They should not make the ministry an opportunity to enrich themselves but should serve with sincere hearts and dedication.
Peter advised the elders to serve eagerly and enthusiastically. They should be committed to their responsibilities and demonstrate a genuine interest in the spiritual growth and welfare of the church members.
He also instructed them not to lord it over those entrusted to their care. Instead of being proud, harsh or dictatorial, the elders should lead with humility, understanding and patience.
Peter encouraged the elders to become examples to the flock. Their conduct, speech, faith and lifestyle should inspire the members to live godly lives. They should practise what they preach and demonstrate honesty and integrity in their leadership.
He reminded them that they were shepherds of God’s people and not the owners of the church. Therefore, they should handle their responsibilities carefully and remain accountable to God.
Peter promised that when the Chief Shepherd, Jesus Christ, appears, faithful elders will receive the unfading crown of glory. This reward should encourage them to remain faithful in their service.
Peter taught that church elders should lead willingly, honestly, humbly and faithfully. Their primary responsibility is to care for God’s people and set good examples for the congregation.

(9b)
(i) Leadership struggle: Conflict may arise when church leaders compete for positions, authority or recognition. Such struggles can divide the congregation into opposing groups and weaken unity within the church.

(ii) Mismanagement of church funds: Disagreements may occur when church members suspect that money and other resources are being misused. Lack of transparency and accountability can create mistrust between church leaders and members.

(iii) Doctrinal differences: Conflict may arise when church members or leaders disagree about biblical teachings, church practices or interpretations of the Scriptures. These disagreements can lead to arguments, division and even the formation of separate congregations.

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IRS

 

(1ai)
Sahih Muslim (الجامع الصحيح)

(1aii)
It holds the second position in status and authenticity among the major Hadith collections, ranked immediately after Sahih al-Bukhari. Together, they are known as the Sahihayn (the two authentic books).

(1aiii)
(i) Sahih al-Bukhari – Author: Imām Muhammad ibn Ismail al-Bukhari
(ii) Sunan an-Nasa’i – Author: Imām Ahmad ibn Shu’ayb an-Nasa’i
Alternatively: Sunan Abi Dawud by Imām Abu Dawud, Sunan al-Tirmidhi by Imām al-Tirmidhi, or Sunan Ibn Majah by Imām Ibn Majah.

(1b)
(i) Strict Continuity of the Chain (Ittisal al-Sanad): Imām Muslim insisted that every transmitter (rawi) in the chain must have directly met or coexisted in the same era as the person they reported from, ensuring an unbroken link back to Prophet Muhammad (S.A.W.).
(ii) Scrutiny of Narrator Integrity (Adalah and Dabt): He thoroughly investigated the character, honesty, piety, and memory retention of each narrator. He only accepted reports from those who were deeply pious, truthful, and intellectually capable of accurately preserving text.
(iii) Cross-Referencing and Corroboration: He compared different chains of narrations for the exact same text (matn) to detect any subtle discrepancies (‘Illah) or irregularities (Shudhudh), filtering out versions containing human errors.

(1c)
(i) Clarification of the Qur’an: Hadiths provide necessary context, details, and explanations for general verses in the Holy Qur’an, such as explaining exactly how to perform daily prayers (Salah) or calculate charity (Zakat).
(ii) Source of Islamic Law (Shari’ah): Authentic Hadiths serve as the secondary primary source of Islamic jurisprudence, establishing legal rulings on matters not explicitly detailed in the Qur’an, such as specific business ethics and dietary laws.
(iii) Preservation of the Sunnah: Studying these texts keeps the authentic teachings, practices, and silent approvals of Prophet Muhammad (S.A.W.) alive and accurately preserved from fabrications across generations.
(iv) Moral and Ethical Guidance: They offer practical life lessons on character development, humility, kindness, and neighborly relations, modeling how a Muslim should conduct themselves daily based on the Prophet’s exemplary character.
(v) Spiritual Growth and Perfection of Worship: They provide detailed invocations (Du’as), voluntary prayers, and spiritual insights that help Muslims draw closer to Allah and perform their acts of worship correctly.

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(4a)
(i) Suhur (Pre-dawn meal): Waking up before dawn to eat a blessed meal and making the formal intention (Niyyah) to fast.
(ii) Tahajjud and Fajr Prayer: Performing voluntary night prayers followed by the obligatory Fajr prayer in congregation at dawn.
(iii) Tilawah (Quran Recitation): Devoting significant parts of the day to reading, memorizing, and reflecting on the Holy Quran.
(iv) Dhikr and Good Conduct: Maintaining daily work or studies while engaging in constant remembrance of Allah and strictly avoiding gossip, anger, or foul language.
(v) Iftar (Breaking the fast): Breaking the fast promptly at sunset, traditionally with dates and water, followed immediately by the Maghrib prayer.
(vi) Taraweeh (Night Prayers): Attending the mosque after the Isha prayer to observe long congregational voluntary prayers.

(4b)
(i) The Sick: Individuals whose health condition would deteriorate or whose recovery would be delayed by fasting.
(ii) Travelers: Anyone undertaking a journey that meets the distance and criteria allowing them to shorten prayers.
(iii) Pregnant or Breastfeeding Women: Women who fear that fasting might harm their health or the well-being of their child.
(iv) Women in Menstruation (Hayd) or Post-natal Bleeding (Nifas): Women undergoing these natural cycles are legally prohibited from fasting and must make up the missed days later.

(4c)
(i) Intentional Eating or Drinking: Consuming food, liquids, or oral medications deliberately during daylight hours.
(ii) Intentional Vomiting: Purposefully inducing vomiting.
(iii) Sexual Intercourse: Engaging in marital relations during the hours of fasting between dawn and sunset.
(iv) Onset of Menstruation or Post-natal Bleeding: The beginning of Hayd or Nifas, even if it occurs just moments before sunset.
(v) Apostasy (Riddah): Renouncing the Islamic faith instantly invalidates all acts of worship.

(4d)
(i) Spiritual Growth (Taqwa): Builds ultimate God-consciousness, self-restraint, and a deeper closeness to Allah by sacrificing physical desires.
(ii) Social Empathy and Solidarity: Experiencing hunger fosters a deep sympathy for the poor and less fortunate, uniting the community and encouraging charity (Sadakah).
(iii) Physical and Health Benefits: Gives the human digestive system a rest, aids in cellular detoxification, and improves metabolic regulation.
(iv) Expiation of Sins: Serves as a divine spiritual reset button, cleansing a believer’s spiritual slate when performed with sincere faith and hope for reward.

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(5a)
(i) Trans-Saharan Trade: Borno’s strategic location along the major North-South trade routes allowed Muslim merchants from North Africa to introduce Islamic ideas alongside commercial goods.
(ii) Conversion of the Rulers (The Mais): The official adoption of Islam by prominent rulers, notably Mai Hume Jilmi in the late 11th century, made Islam the state religion and encouraged widespread conversion among subjects.
(iii) Activities of Islamic Scholars: Traveling clerics and scholars (Ulama) from North Africa and neighboring regions settled in Borno, building mosques and actively preaching to the local population.
(iv) Establishment of Islamic Education: The creation of Quranic schools and centers of literacy made Islamic teachings highly accessible, integrating the faith into the upbringing of youth.
(v) Diplomatic and Pilgrimage Ties: Rulers like Mai Dunama Dibbalemi established strong diplomatic links with North African Islamic states and built a hostel in Cairo for Borno pilgrims, strengthening international Islamic solidarity.

(5b)
(i) Adoption of Sharia Law: Traditional legal customs were replaced or modified by Islamic jurisprudence (Sharia), standardizing the judicial system and governance.
(ii) Growth of Arabic Literacy: Arabic became the language of administration, diplomacy, and record-keeping, which significantly boosted literacy and intellectual documentation.
(iii) Emergence as an Intellectual Hub: Borno developed into a renowned center of Islamic scholarship in West Africa, attracting scholars and producing extensive collections of manuscripts.
(iv) Social and Cultural Transformation: Islamic values reshaped daily life, introducing new modes of dressing, dietary habits, marriage customs, and social ethics.
(v) Economic and Commercial Expansion: A shared Islamic faith fostered deep trust with international Muslim merchants, greatly accelerating Borno’s trade prosperity and economic influence.

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(6a)
(i) First Educator (Al-Madrasatul Ula): Acts as the primary teacher, shaping the child’s early moral, cognitive, and spiritual foundation.
(ii) Nurturing Islamic Values (Tarbiyah): Teaches foundational Islamic beliefs (Aqeedah), basic prayers (Salah), and excellent character traits (Akhlaq).
(iii) Providing Emotional Security: Offers unconditional love, affection, and warmth to foster psychological well-being and confidence.
(iv) Instilling Discipline: Establishes boundaries, teaches social manners, and corrects behavior through gentle guidance and good role modeling.
(v) Managing Physical Well-being: Safeguards health, nutritional needs, cleanliness, and physical safety during growth.

(6b)
(i) Utmost Respect in Speech: Avoids any expression of impatience or disrespect (such as saying “Uff”) and speaks to them with honor.
(ii) Complete Obedience: Follows their commands and guidance willingly in all matters, provided they do not conflict with Islamic law.
(iii) Showing Humility: Lowers the “wing of humility” out of true compassion, treating them gently and avoiding arrogance.
(iv) Praying for Their Mercy: Constantly supplicates to Allah for their forgiveness, well-being, and mercy, both during their lifetime and after their death.
(v) Financial Care and Support: Maintains and provides for their physical needs, shelter, and comfort, particularly during their old age.

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