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2025 WAEC CRS ANSWERS
WAEC CHRISTIAN RELIGIOUS STUDIES (CRS) INSTRUCTIONS:
ANSWER FOUR QUESTIONS IN ALL, CHOOSING ONE QUESTION FROM EACH SECTION AND THE FOURTH FROM EITHER SECTION A OR B.
CRS OBJ
01-10: ADBDCBCCDB
11-20: BDBDDDCADC
21-30: CCCCCDCDBD
31-40: CCBBBBCCBB
41-50: BCCABBDADD
NUMBER ONE
(1a)
(i) He supplied cedar and cypress trees from Lebanon, which were highly valued for construction.
(ii) He provided skilled craftsmen, especially in bronze work, to assist in the temple construction.
(iii) He entered into a trade agreement with Solomon, ensuring the steady supply of building materials.
(iv) He transported the timber by sea, making logistics easier for Israel.
(v) He maintained a peaceful and cooperative relationship with Solomon throughout the project.
(vi) He received agricultural produce like wheat and oil from Solomon in exchange, promoting mutual benefit.
(1b)
(PICK THREE ONLY)
(i) Promotion of peace and avoidance of conflicts or wars.
(ii) Access to foreign aid and developmental assistance.
(iii) Increased trade opportunities and economic growth.
(iv) Cultural exchange and mutual understanding between nations.
(v) Collaboration in science, technology, and education.
(vi) Support during times of crisis, such as natural disasters or health emergencies.
NUMBER TWO
(2a)
The contest on Mount Carmel took place during a time when Israel, under King Ahab and Queen Jezebel, had turned away from God to worship Baal. Elijah, a prophet of God, challenged the prophets of Baal to a contest to prove who the true God was. He invited the people of Israel to Mount Carmel and set the terms of the challenge: each side would prepare a bull for sacrifice without lighting the fire. The God who answered by fire would be acknowledged as the true God.
The prophets of Baal went first. From morning until evening, they called upon Baal, shouting and dancing around their altar. They even slashed themselves with swords and spears until they bled, but there was no response. Elijah mocked them, suggesting that their god might be sleeping or busy. Despite their loud cries and desperate actions, Baal remained silent, showing his powerlessness.
When it was Elijah’s turn, he repaired the altar of the Lord, using twelve stones to represent the twelve tribes of Israel. He arranged the wood, cut the bull, and laid it on the altar. To make the miracle even more dramatic, he ordered that water be poured over the sacrifice three times, soaking the wood and filling the surrounding trench. Then Elijah prayed to God, asking Him to reveal Himself so the people would know He was the true God.
Immediately, fire from heaven fell and consumed the offering, the wood, the stones, the dust, and even the water in the trench. The people fell on their faces and cried, “The Lord, He is God!” This dramatic display of power silenced the prophets of Baal and confirmed God’s supremacy. Elijah then ordered the arrest and execution of the false prophets, demonstrating that God’s authority and holiness could not be mocked or challenged.
(2b)
(PICK THREE ONLY)
(i) Preaching sound doctrine: The church should consistently teach biblical principles and moral values to guide the behavior of its members.
(ii) Counseling and guidance: Providing spiritual counseling and mentoring to individuals struggling with immoral habits or influences.
(iii) Community outreach: Engaging in programs that reach out to the community, offering education, support, and alternatives to immoral lifestyles.
(iv) Youth empowerment: Organizing programs and activities that engage the youth and teach them discipline, responsibility, and godly living.
(v) Public advocacy: Speaking out against societal vices such as corruption, sexual immorality, and substance abuse through media and public platforms.
(vi) Disciplinary measures: Enforcing discipline within the church to correct and deter immoral behavior among members.
NUMBER THREE
(3a)
Amos was a prophet called by God to speak against the corruption and injustice in the northern kingdom of Israel. Though he was from Judah and not from a prophetic family, he boldly delivered God’s message to the people of Israel, especially denouncing the sinful behaviors of the elite and the religious leaders. His prophecies were direct, condemning the exploitation of the poor, false worship, and the oppression in the land. These bold messages were not welcomed by the ruling class or the religious authorities.
Amaziah, the priest of Bethel, was one of those who opposed Amos’ message. As a priest loyal to King Jeroboam II, Amaziah saw Amos as a political threat. He sent a message to the king, accusing Amos of conspiracy and claiming that Israel could not bear his words. According to Amaziah, Amos had prophesied that Jeroboam would die by the sword and that Israel would go into exile. These accusations were meant to silence Amos and protect the status quo.
Amaziah then personally confronted Amos and told him to leave Bethel and return to Judah, where he could continue his prophetic work and earn his living. He insisted that Bethel was the king’s sanctuary and the royal temple, not a place for Amos’ kind of prophecy. This was a clear attempt to drive Amos away and prevent the truth from being spoken in a place of national importance and idolatrous worship.
In response, Amos made it clear that he was not a professional prophet nor the son of one, but a shepherd and a tender of sycamore trees whom God had called to prophesy to Israel. He then delivered a final prophecy against Amaziah: his wife would become a prostitute in the city, his children would die by the sword, his land would be divided up, and he would die in exile. Israel, too, would go into exile. This encounter revealed the courage of Amos and God’s strong condemnation of hypocrisy, corruption, and rejection of His word.
(3b)
(PICK THREE ONLY)
(i) Religious hypocrisy: Claiming to serve God while promoting false worship and opposing His truth.
(ii) Corruption among leaders: Leaders using their position to silence the truth and protect their personal interests.
(iii) Oppression of the poor: Taking advantage of the vulnerable in society for selfish gain.
(iv) Rejection of divine truth: Ignoring or silencing God’s messengers to avoid accountability.
(v) False accusation: Lying or twisting facts to defame those who stand for justice and righteousness.
(vi) Idolatry: Elevating human institutions or leaders above God and making sacred what God has not ordained.
NUMBER FOUR
(4a)
The statement, “Before the child was yet alive, we spoke to him, and he did not listen…” refers to the sorrowful incident involving King David and Bathsheba. After David committed adultery with Bathsheba and arranged the death of her husband, Uriah, God was displeased with David’s actions. Through the prophet Nathan, God pronounced judgment, saying that the child born out of the sinful act would die. Soon after, the child fell gravely ill as a result of this divine punishment.
David was deeply grieved and immediately turned to God in fasting and prayer, seeking mercy for the child. He lay on the ground all night, refusing to eat or be comforted. His servants tried to lift his spirits and encourage him to eat, but David would not listen to them. He hoped that through his repentance and humility, God might spare the child’s life.
After seven days of intense mourning, the child died. However, the servants were afraid to inform David, fearing that he might do something drastic since he had been so distressed while the child was alive. They whispered among themselves, but David noticed their behavior and asked if the child had died. When they confirmed it, David shocked them by rising, washing himself, changing his clothes, and going into the house of the Lord to worship. Afterward, he ate food.
Surprised by this, the servants asked David why he fasted and wept while the child was alive, but got up and ate after the child died. David explained that while the child was alive, he hoped that God might be gracious and allow him to live. But now that the child was dead, there was no longer any reason to fast, as he could not bring him back. This showed David’s acceptance of God’s will and his understanding that God’s judgment must be respected, even in pain.
(4b)
(PICK THREE ONLY)
(i) Peace of mind: Trusting in God’s will brings inner peace, even in difficult situations.
(ii) Spiritual growth: Submission strengthens faith and deepens one’s relationship with God.
(iii) Divine guidance: It opens the way for God to direct one’s steps and choices in life.
(iv) Protection from harm: God’s will often shields believers from unseen dangers and destructive paths.
(v) Fulfillment of purpose: Following God’s plan leads to living out His divine purpose for one’s life.
(vi) Eternal reward: Submitting to God’s will assures Christians of His favor and eternal life with Him.
NUMBER SEVEN
(7a)
When the apostles were arrested and brought before the Sanhedrin for preaching about Jesus Christ, the religious leaders were filled with jealousy and sought to kill them. Amid this intense situation, Gamaliel, a respected Pharisee and teacher of the law, stood up to speak. Known for his wisdom and influence, Gamaliel asked that the apostles be taken outside so that he could address the council privately and give his counsel regarding their actions.
Gamaliel began by reminding the Sanhedrin of past examples of failed leaders who had gathered followings but eventually perished, causing their movements to disappear. He referenced Theudas, who claimed to be somebody important and was eventually killed, and Judas the Galilean, who also led a revolt but met a similar fate. These examples were meant to demonstrate that if the apostles’ movement was not from God, it would collapse on its own without the need for intervention.
He then gave a profound and cautionary piece of advice. Gamaliel warned the Sanhedrin not to fight against the apostles hastily. He stated that if their activities were merely human in origin, they would fail, just like the other groups. However, if their work was truly from God, the Sanhedrin would not be able to stop it and might find themselves opposing God himself. His speech was both logical and theologically grounded, aiming to prevent the council from acting rashly.
The Sanhedrin accepted Gamaliel’s advice and decided not to kill the apostles. Instead, they had them flogged, warned them not to speak in the name of Jesus, and then released them. Although the apostles suffered physically, they left rejoicing that they had been counted worthy to suffer for Christ’s name. Gamaliel’s intervention, therefore, played a crucial role in preserving their lives and allowing the gospel message to continue spreading.
(7b)
(PICK THREE ONLY)
(i) Evangelism and Soul Winning: Christians can promote church growth by actively sharing the gospel with others through personal witness, public preaching, and outreach programs. This helps in bringing more people into the Christian faith.
(ii) Living an Exemplary Life: Christians should live lives that reflect Christ’s teachings. By exhibiting love, honesty, humility, and integrity, they attract others to the faith and inspire non-believers to explore Christianity.
(iii) Support for Church Programs: Active participation and financial support for church activities such as missions, charity works, and community development contribute to both the spiritual and numerical growth of the church.
(iv) Prayer and Intercession: Consistent prayer for church leaders, members, and evangelistic efforts invites divine intervention and guidance. Prayer strengthens the church spiritually and prepares hearts to receive the message of Christ.
(v) Teaching and Discipleship: Christians can help grow the church by nurturing new believers through Bible studies, mentoring, and discipleship classes. This ensures that converts are grounded in their faith and able to disciple others.
(vi) Promoting Unity and Peace: Christians should strive to maintain peace and unity within the church by avoiding gossip, divisions, and conflicts. A united church is attractive to outsiders and is more effective in its mission.
NUMBER NINE
(9a)
James teaches that the law of God is not to be taken lightly or divided into parts where some commands are more important than others. When he says, “for whoever keeps the whole law but fails in one point has become guilty of all of it,” he emphasizes the seriousness of even the smallest sin. Breaking one part of the law means breaking the entire law because God’s standard is perfect and complete. This teaching calls for full obedience, not selective following.
He further points out that partial obedience is not enough to make a person righteous before God. Since the law represents God’s holy will, failing in one area shows a failure to honor God’s authority fully. James wants believers to understand that sin, no matter how small it seems, separates them from God. Therefore, it’s crucial to strive for integrity in every part of life.
James also uses this teaching to warn against hypocrisy and careless attitudes toward sin. Someone might boast about following many rules but neglect a single command, thinking it is insignificant. However, James makes clear that such neglect shows a lack of true commitment to God’s standards. The law demands total respect, which means believers should examine their hearts and actions carefully.
This teaching encourages humility and dependence on God’s grace. No one can perfectly keep the law on their own, which points to the need for Jesus Christ’s mercy and forgiveness. It reminds believers that while obedience is essential, grace is the foundation that helps overcome sin and live rightly before God.
(9b)
(PICK THREE ONLY)
(i) Creates Division and Conflict: Discrimination fosters resentment and hostility between different groups, which breaks down unity and peace within a society. This conflict can escalate into violence, disrupting social harmony.
(ii) Hinders Social and Economic Development: When certain groups are marginalized or denied opportunities, their talents and contributions are wasted. This limits the overall progress and wealth creation in the society.
(iii) Breeds Inequality and Injustice: Discrimination causes unfair treatment in education, employment, and legal systems. This injustice leads to a lack of trust in institutions and damages the society’s moral fabric.
(iv) Reduces Social Cohesion: When people feel excluded or undervalued, they withdraw from active participation in community life. This weakens social bonds and reduces collective efforts for development.
(v) Limits Diversity and Innovation: Discrimination discourages the inclusion of diverse perspectives and ideas. This lack of diversity stifles creativity and innovation, which are essential for growth and adaptation in a changing world.
(vi) Damages Mental and Emotional Well-being: Individuals who face discrimination often suffer from stress, low self-esteem, and mental health problems. This affects the overall health and productivity of the population, undermining societal well-being.
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WAEC 2025 IRS ANSWERS
WAEC ISLAMIC STUDIES (IRS) INSTRUCTIONS
ANSWER FOUR QUESTIONS IN ALL. QUESTION ONE (1) IS COMPULSORY.
QUESTION 1 (Compulsory)✅
QUESTION 4✅
QUESTION 6✅
NUMBER 1
(1a)
Jahiliyyah is an Arabic term meaning “ignorance.” It refers to the period before the coming of Islam when the Arabs lived in moral, social, and religious ignorance. It was a time of idolatry, tribalism, injustice, and immorality.
(1b)
(i) Al-Lāt
(ii) Al-‘Uzzā
(iii) Manāt
(iv) Hubal
(1c)
(i) Islam abolished idol worship and established belief in one God (Tawhid).
(ii) It promoted the equality of all human beings regardless of race or status.
(iii) It improved the status of women by banning female infanticide and granting them rights.
(iv) It prohibited alcohol and gambling, which were common social evils.
(v) It encouraged justice, honesty, and protection of the poor and orphans.
(vi) It replaced tribal conflicts with unity and brotherhood among Muslims (Ummah).
NUMBER 6
(6A)
(i)Usman dan Fodio (1754–1817): A key figure in the Sokoto Caliphate, known for his scholarship and reformist movements.
(ii)Abdullahi dan Fodio (1766–1828): Brother of Usman dan Fodio, he was a scholar and played a significant role in the establishment of the Sokoto Caliphate.
(iii)Muhammad Bello (1781–1837): Son of Usman dan Fodio, he was a scholar and leader who contributed to the intellectual and administrative development of the Sokoto Caliphate.
(iv)Ahmadu Baba al-Timbukti (1556–1627 is more accurate for his lifespan, but considering the influence and potential overlap in scholarly networks): Though slightly before the 18th century, his influence might have extended.
(6b)
(i)Promotion of Literacy: Islam emphasized the importance of reading and writing, leading to increased literacy rates among West Africans.
(ii)Development of Islamic Scholarship: Islam led to the development of scholarship in various fields, including theology, jurisprudence, and Arabic language studies.
(iii)Establishment of Educational Institutions: Islamic schools and universities were established, providing centers for learning and intellectual development.
(iv)Advancement of Literature: Islamic literature flourished, with works in Arabic and local languages, contributing to the region’s literary heritage.
(v)Influence on Local Languages: Islam influenced the development of local languages, with many adopting Arabic script and incorporating Arabic vocabulary.
(vi)Fostering of Intellectual Networks: Islam facilitated the creation of intellectual networks across West Africa and beyond, connecting scholars and promoting the exchange of ideas.
(vii)Development of Legal and Judicial Systems: Islamic law (Sharia) influenced the development of legal and judicial systems in many West African societies, providing a framework for governance and dispute resolution.
NUMBER FOUR
(4a)
Marriage in Islam is a lawful and sacred contract between a man and a woman, based on mutual consent, aimed at companionship, procreation, and protection of chastity, conducted by Islamic guidelines.
(4bi)
(PICK SIX ONLY)
(i) Maintenance: The husband must provide for his wife’s basic needs, including food, clothing, shelter, and medical care.
(ii) Protection: He must ensure the safety and security of his wife in all aspects, physically, emotionally, and spiritually.
(iii) Kind treatment: He is commanded to treat his wife with love, respect, and compassion as instructed in the Qur’an.
(iv) Fairness: If he has more than one wife, he must deal justly and fairly with each one in terms of time and provision.
(v) Fulfillment of sexual rights: The husband is responsible for satisfying his wife’s legitimate sexual needs.
(vi) Religious guidance: He should guide and encourage his wife towards religious obligations and moral conduct.
(vii) Consultation: He should involve his wife in decisions, especially those affecting the family, showing respect for her opinion.
(viii) Trust and loyalty: He must remain faithful and protect her dignity and honor.
(ix) Conflict resolution: He should handle disagreements with wisdom, patience, and fairness without abuse.
(x) Encouragement of education: The husband should support and encourage his wife’s learning and development within Islamic limits.
(4bii)
(PICK FIVE ONLY)
(i) Obedience in lawful matters: She should obey her husband in what is permissible in Islam, as long as it does not contradict Allah’s commands.
(ii) Safeguarding the home: She must protect the household and its affairs, including guarding her husband’s property and secrets.
(iii) Chastity and fidelity: The wife is expected to remain faithful and protect her modesty and dignity.
(iv) Respect and support: She should treat her husband with respect and support his leadership of the family.
(v) Good companionship: She should be a source of comfort, love, and companionship to her husband.
(vi) Fulfillment of sexual rights: The wife should respond to her husband’s legitimate sexual needs unless there is a valid excuse.
(vii) Childcare and upbringing: She is responsible for nurturing, educating, and raising the children according to Islamic values.
(viii) Managing domestic affairs: She should manage the home efficiently and fulfill her role in maintaining household harmony.
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