WAEC GCE IRS ANSWERS 2020
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IRS
Q5b
Arguing on Allah’s command is considered as a “major shirk”
To adore and worship living and non-living things other than Allah Almighty.
Instead of praying and worshipping only for the sake of Allah, to pray and worship so that other people will see them and appreciate him. Worshipping like that is a kind of associating partners with Allah
It is impermissible to place admiration on things or people in a way that it leads to attributing lordship. This type of shirk is considered as “minor shirk”
Extreme admiration in which admiring people to such a point that is due to Allah only
Giving charity to gain praise and attention or we can say for the purpose of showing off instead of doing it for Allah Almighty
Humanizing Allah (SWT) by giving Him attributes similar to humans is a shirk. Allah Almighty says in Noble Quran: “There is nothing like Him, and He sees and hears all things.” (Quran 42:11).
Associating Allah (SWT) and His will to people. Major shirk is to ask the help of a saint to achieve one’s needs.
As Allah Almighty says in Holy Quran: “And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.” (Quran, 10:106)
Having a belief that an individual is a prophet or a companion of a prophet or a righteous man has the knowledge of the unseen is an act of Shirk. Holy Quran says:
“And with HIM are the keys of Ghaib (all that’s hidden), none knows them but HE.” (Quran, 6:59)
Q5a
The term shirk in Islam is used to refer to idolatry or polytheism, which means deification, or worship of the deity, gods, or anything other than Allāh. As opposed to polytheism, Islam preaches strict monotheism embedded in tawḥīd (oneness of God), i.e., God is one, unique, and absolute.
NUMBER 2 IRS*
Rights of Parents (and Duties of children)
Islam recognises family as a basic social unit. Along with the husband-wife relationship the Parent-child relationship is the most important one. To maintain any social relationship both parties must have some clear-cut Rights as well as obligations. The relationships are reciprocal. Duties of one side are the Rights of the other side. So in Parent-child relationship the Rights of parents are the obligations (duties) of the children and vice versa, the Rights of children are obligations (duties) of parents. Islam clearly defines the Rights of Parents (which mean duties of children) and obligations of parents (which means Rights of children).
It is clear that after Allah parents are the persons who give us innumerable favors. They provide protection, food and clothing to the newly born. The mother sacrifices her comforts and sleep to provide comfort to her children. The father works hard to provide for their physical, educational and psychological (and spiritual) needs. It is a matter of common courtesy that if a person does you some favor you feel obliged to him. Verbally you say ‘thank you’ to him. You try to repay and compensate him for his gifts and favors. You feel a sense of gratitude towards him. So it is with Allah and with parents. Allah’s favors cannot be counted or repaid except by thanking Him and obeying His orders. After Allah our parents deserve our thanks and obedience for the favors they had done us. That’s why Quran lays stress on feeling grateful to parents, and doing good to them. “And your Lord has ordained that you shall worship none save Him and shall do your parents a good turn.” What does a ‘good turn’ mean? It includes obeying them, speaking softly, avoiding harsh words or harsh tone, giving them company when they are lonely, caring for their physical and psychological needs (especially in their old age), and praying to Allah that He may bless them and have mercy on them.
As between parents the mother has more rights than the father. The reason is apparent. Mother has borne the child’s burden during pregnancy, has undergone birth pains in delivering the baby, has sacrificed her own comforts to provide comfort to her children, has looked after them and felt worried for their well-being. That is why mother deserves our good treatment more than the father. A Tradition of the Prophet (PBUH) tells us that a Companion asked the Prophet, “ Who deserves my good treatment most?” “Your mother”, said the Prophet. “Who next?” “Your mother”. “Who next?” “Your mother”. “Who after that?” “Your father”. This means that the mother deserves three times more good treatment from her children than the father deserves. Another Tradition wants us to extend kind treatment to close relations on the mother’s side also (even to her friends). A famous Hadith (Tradition) says, “Paradise lies under the feet of the mother”. This means doing good to our mother lead us to Paradise.
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