The comprehensive 2026 IJMB Islamic Studies Paper III Questions and Answers Expo Runz have officially been released for the ongoing IJMBE 2025/2026 Academic Session.
Consequently, this dedicated platform will deliver the verified 2026 IJMB IRS Paper III questions, along with the corresponding answers and Expo Runz tailored for this academic cycle.
Furthermore, we offer a systematic walkthrough on how candidates can secure the authentic 2026 IJMB IRS Paper III Questions and Answers well ahead of the examination.
IJMB 2026 IRS Paper III Questions and Answers PDF Access
The complete 2026 IJMB IRS Paper III Questions and Answers package currently resides on the Examcode.net portal for immediate acquisition.
Our team at Examcode consistently crafts premium, unduplicated questions and solutions that align perfectly with the official marking guidelines, thereby guaranteeing outstanding performance from every candidate.
Therefore, any candidate preparing for the IJMB examination should promptly contact our support line to subscribe, as this action instantly grants VIP access where all specimens, questions, and verified answers reach you before the exam schedule begins.
How to Join the IJMB Islamic Studies Runz Expo VIP Network
To secure a spot in the IJMB Islamic Studies Runz Expo VIP Network, each candidate must first select a suitable IJMB Assistance Package directly on Examcode.net, after which instant subscription activation follows.
We additionally place strong emphasis on the rule that exclusively subscribed candidates gain eligibility for the IJMB VIP Network, a secure space where every question and accurate answer becomes accessible before the official examination time.
As a final step, candidates who have not yet received their VIP Network admission should subscribe without delay so they can obtain all IJMB Questions and answers well before the scheduled examination time.
How to Activate Subscription for IJMB 2026 IRS Paper III Answers
The subscription portal for the 2026 IJMB IRS Paper III Expo Questions and accurate answers now stands active and open.
Candidates who desire to lay hands on the 2026 IJMB IRS Paper III Runz Questions must first complete their subscription, which paves the way for VIP Group entry where all precise questions and answers await delivery ahead of the exam timetable.
Most importantly, early subscription remains the wisest strategy, since this ensures timely VIP Group integration where all questions and their corresponding answers will land before the examination clock starts ticking.
RECOMMENDED LINKS:
1. IJMB Full Subscription Details
2. IJMB 2025 Islamic Studies (IRS)
3. IJMB Approved Practical Specimen
4. IJMB Final Examination Timetable
5. IJMB Past Questions and Answers
IJMB 2026 Islamic Studies Paper III Expo Runz PDF Delivery
We have made the IJMB 2026 Islamic Studies Paper III Expo Runz solutions fully accessible through a straightforward PDF format for seamless retrieval.
This approach empowers candidates to instantly download the complete IJMB Expo Runz questions and solutions directly from our secured IJMB VIP Group interface.
Additionally, participants in our IJMB VIP Group always secure a baseline score of 13 points, a standard we consistently meet across all examination cycles.
This remarkable outcome stems from our rigorous delivery protocol of the IJMB Islamic Studies Paper III answers, a process designed to guarantee that our candidates achieve absolute success in a single examination sitting.
IJMB Islamic Studies Paper III Questions and Answers
The 2025/2026 IJMB Islamic Studies Questions and verified answers have become available for complimentary review in the section below.
Number One
(1)
Qadr refers to divine decree or predestination in Islam. It expresses the belief that Allah has complete knowledge, power, and control over everything that happens in the universe, whether it is past, present, or future. Muslims understand that nothing occurs except by the will and knowledge of Allah, and every event has already been written in a preserved record before it takes place.
From the concept of Qadr, Muslims understand that Allah has preordained the measurement and timing of all things. This includes life, death, provision, success, failure, and all events that occur in human existence. However, this does not remove human responsibility because Islam also teaches that humans are given intellect, will, and the ability to choose between right and wrong. Therefore, a person’s choices are real even though they occur within Allah’s knowledge and decree.
Muslims also understand from Qadr that Allah’s knowledge is absolute and not limited by time. Unlike human beings who only know what has happened or what is happening, Allah knows what will happen before it occurs, and nothing can surprise Him. This belief strengthens trust in Allah because believers are assured that everything happens with wisdom, even when the reason is not immediately clear.
Another understanding from Qadr is that whatever befalls a person cannot have been missed, and whatever misses a person could not have been destined for them. This gives Muslims a sense of acceptance in times of difficulty and prevents extreme despair during hardship or arrogance during success. It encourages patience during trials and gratitude during ease, since both are seen as part of Allah’s wise plan.
Qadr also teaches that while outcomes are decreed, human beings are still required to make effort and take responsibility for their actions. Muslims are expected to strive for good, seek lawful means of livelihood, and avoid sin, because effort itself is part of what Allah has ordained. This balance between divine decree and human effort forms an important aspect of Islamic belief in destiny.
===========================
Number Two
(2)
(i) Certainty Of Final Judgment: Muslims understand that the Last Day is a real and unavoidable event where all human beings will be raised after death and judged by Allah. The verses show that people will be divided based on their response to truth, where those who reject clear evidence are condemned, and those who believe and act righteously are honoured. This shows that the Last Day is not symbolic but a definite reality where ultimate justice is established.
(ii) Clear Separation Between Good And Evil: The verses present a clear distinction between two groups, the disbelievers, who are described as the worst of creatures, and the believers who do righteous deeds, described as the best of creatures. This reflects the belief that on the Last Day, all moral confusion in the world will end and every person’s true status will be revealed based on faith and actions.
(iii) Accountability For Actions: The belief in the Last Day teaches that every human action has consequences. The verses emphasize that reward and punishment are directly linked to what people do in this life. Muslims understand that nothing is hidden from Allah and every deed, whether good or bad, will be fully accounted for, making humans responsible for their choices.
(iv) Promise Of Eternal Reward And Punishment: The verses describe eternal gardens with rivers flowing beneath them for the righteous, showing the everlasting nature of Paradise. This reflects the belief that the reward of the faithful is permanent and not temporary. In contrast, those who reject faith face punishment, showing that the Last Day involves permanent outcomes based on earthly behavior.
(v) Emphasis On Divine Justice And Pleasure: The verses also highlight that the greatest reward for believers is Allah’s pleasure. This shows that belief in the Last Day includes faith in perfect divine justice, where no one is wronged. Muslims understand that true success is not only physical enjoyment in Paradise but also attaining the approval of Allah, which is the highest form of reward.
===========================
Number Three
(3)
Kufr in Islam refers to disbelief or rejection of faith in Allah and His guidance after it has been made clear. It is the opposite of Iman (faith). A person who commits kufr is called a kafir, and this involves denying, rejecting, or covering the truth of Islam either through belief, speech, or action. Kufr is considered a serious spiritual state because it cuts a person off from submission to Allah and the truth revealed in the Quran.
=TYPES=
(i) Kufr Al Inkar (Kufr of denial): This occurs when a person completely denies the existence of Allah or rejects one or more fundamental beliefs of Islam such as resurrection or prophethood, even after the truth has been explained.
(ii) Kufr Al Juhood (Kufr of rejection despite recognition): This happens when a person knows the truth in their heart but deliberately rejects it out of pride, jealousy, or arrogance, similar to the attitude of some previous disbelievers who recognized prophets but refused to accept them.
(iii) Kufr Al Istikbaar (Kufr of arrogance): This type involves rejecting faith due to pride and refusal to submit to Allah’s command, even when the truth is known, as seen in the case of Iblis who refused to obey Allah’s instruction to bow to Adam.
(iv) Kufr Al Nifaq (Kufr of hypocrisy): This occurs when a person pretends to believe in Islam outwardly while hiding disbelief in their heart. Such a person appears as a Muslim but internally rejects faith.
(v) Kufr Al Shakk (Kufr of doubt): This is when a person is uncertain and has strong doubt about core beliefs of Islam such as the existence of Allah or the truth of revelation, without firm conviction either way.
=DIFFERENCES=
(i) Difference in awareness of truth: Some forms of kufr involve total ignorance or denial of truth, while others involve knowing the truth but still rejecting it due to pride or other reasons.
(ii) Difference in intention and belief: Certain types of kufr are based on inner disbelief in the heart, while others involve outward rejection even when inward belief may exist, as in hypocrisy.
(iii) Difference in level of severity: All kufr is serious in Islamic belief, but some forms such as deliberate rejection after knowing the truth are considered more severe than doubt or ignorance because they involve intentional opposition to faith.
(iv) Difference in outward expression: Some kufr is openly expressed through speech and action like denial, while some is hidden within the heart like nifaq where a person hides disbelief but behaves outwardly as a believer.
(v) Difference in cause: Kufr can arise from arrogance, ignorance, doubt, stubbornness, or hypocrisy, showing that it does not have a single cause but different motivations depending on the individual’s attitude toward truth.
===========================
Number Four
(4)
Hypocrisy in Islam refers to Nifaq, which is the act of showing faith outwardly while concealing disbelief or evil intentions inwardly. A hypocrite appears to be a believer in Islam but does not truly accept it in the heart. Hypocrisy is strongly condemned in Islam because it involves deception, dishonesty, and betrayal of trust both to Allah and to people. It creates corruption in society because the hypocrite lives a double life, pretending to support the truth while secretly opposing it.
=TYPES=
(i) Nifaq I’tiqadi (Major hypocrisy): This is the hypocrisy of belief. It occurs when a person outwardly claims to believe in Islam but inwardly rejects it completely. Such a person does not truly accept Allah, the Prophet, or the teachings of Islam, even though they pretend to be Muslim. This type is considered disbelief in Islam and can take a person out of the fold of Islam.
(ii) Nifaq Amali (Minor hypocrisy): This is hypocrisy in actions and behavior. The person may believe in Islam, but their actions resemble those of hypocrites, such as lying, breaking promises, and betraying trust. This type does not remove a person from Islam but is still a serious sin because it reflects weak faith and corrupt character.
=DIFFERENCES=
(i) Difference in belief status: Major hypocrisy involves disbelief in the heart while outwardly showing Islam, whereas minor hypocrisy involves having belief but acting in ways that contradict Islamic teachings.
(ii) Difference in impact on faith: Major hypocrisy removes a person from Islam because it is hidden disbelief, while minor hypocrisy does not remove a person from Islam but weakens their faith and spiritual integrity.
(iii) Difference in severity: Major hypocrisy is the most dangerous form because it is deliberate deception against Allah and Muslims, while minor hypocrisy is sinful behavior that can be corrected through repentance and self-discipline.
(iv) Difference in expression: Major hypocrisy is hidden inwardly, and only Allah fully knows it, while minor hypocrisy is visible through actions such as lying, cheating, and breaking promises.
(v) Difference in consequences: Major hypocrites face severe punishment in the Hereafter because they combine disbelief with deception, while minor hypocrites are punished according to their sins but remain within the Muslim community if they repent and correct their behavior.
===========================
Number Five
(5)
Sufism in Islam refers to Tasawwuf, which is the spiritual and mystical dimension of Islam that focuses on purification of the heart, sincerity in worship, and closeness to Allah. It emphasizes inner transformation rather than only outward practices. Sufis seek to live a life of simplicity, devotion, remembrance of Allah (dhikr), self-discipline, and detachment from excessive worldly desires. Sufism aims to achieve Ihsan, which is worshipping Allah as though one sees Him, with full consciousness of His presence.
Sufism is usually organized around spiritual orders known as Tariqas, led by spiritual guides called Shaykhs or Murshids. These guides train disciples through teaching, moral discipline, and spiritual exercises to help them develop strong faith and good character. Sufism therefore combines Islamic knowledge with practical spiritual experience.
=CONTRIBUTIONS TO THE SPREAD OF ISLAM IN WEST AFRICA=
(i) Peaceful propagation of Islam: Sufi missionaries spread Islam in West Africa mainly through peaceful means such as preaching, personal example, and moral conduct. Unlike military expansion, they focused on persuasion and good character, which made Islam attractive to many communities.
(ii) Establishment of Islamic learning centres: Sufi scholars founded Qur’anic schools and learning centres where people were taught reading of the Quran, Islamic law, and Arabic literacy. These institutions helped spread Islamic knowledge across different regions.
(iii) Use of local languages and culture: Sufi missionaries adapted their teachings to local cultures and languages, making Islam easier to understand and accept. This helped reduce resistance and encouraged gradual conversion.
(iv) Role in trade and commerce: Many Sufis were linked with trade routes across the Sahara. Muslim traders who were influenced by Sufism introduced Islam to West African kingdoms through business relationships and economic interaction.
(v) Formation of Islamic brotherhoods: Sufi orders such as Qadiriyya and Tijaniyya created strong spiritual communities that united converts and provided social support. These brotherhoods helped maintain Islamic identity and expand Islam into rural areas.
(vi) Moral and social transformation: Sufis emphasized honesty, justice, humility, and charity. Their lifestyle influenced local rulers and communities, leading to gradual acceptance of Islamic values in governance and daily life.
(vii) Establishment of mosques and religious leadership: Sufi scholars helped in building mosques and training imams who led prayers and guided communities. This strengthened Islamic institutions and ensured continuity of religious practice in West Africa.
===========================
Number Six
(6)
Muhammad ibn Abdulwahhab was born in 1703 in Uyaynah, in the region of Najd in present-day Saudi Arabia. He grew up in a scholarly family where his father was a judge and a respected Islamic scholar. From an early age, he studied the Quran, Hadith, and Islamic jurisprudence, and he later travelled to different regions such as Madinah, Basra, and other centres of learning to deepen his knowledge. During his studies, he became strongly influenced by the teachings of early Islamic scholars, especially those who emphasized strict adherence to Tawhid, the oneness of Allah.
He observed what he considered widespread practices of innovation (bid’ah), saint worship, and practices that he believed contradicted pure monotheism. Because of this, he called for a return to what he described as the original teachings of Islam based strictly on the Quran and Sunnah. His reform ideas later became known as Wahhabism, although his followers prefer to describe it as a movement of purification and reform.
He formed a strong alliance with Muhammad ibn Saud, the ruler of Diriyah, which helped spread his religious teachings and also led to the foundation of a political and religious movement that later influenced the establishment of the Saudi state.
=CONTRIBUTIONS=
(i) Revival of Tawhid (monotheism): Muhammad ibn Abdulwahhab emphasized strict belief in the oneness of Allah and rejected any form of worship directed to saints, shrines, or intermediaries. He aimed to remove practices he considered shirk and restore pure monotheistic belief.
(ii) Reform of Islamic practices: He called for purification of Islamic worship by removing innovations that were not based on the Quran and Sunnah. This included changes in prayer practices, rituals, and religious customs that he believed were not authentic.
(iii) Encouragement of direct understanding of Quran and Sunnah: He encouraged Muslims to study Islam directly from its sources rather than blindly following established traditions or interpretations without evidence.
(iv) Establishment of a reform movement: Through his alliance with Muhammad ibn Saud, he helped establish a political and religious reform movement that expanded across parts of Arabia and influenced later governance in the region.
(v) Strengthening of Islamic identity: His teachings strengthened a sense of strict Islamic identity among his followers, encouraging them to practice Islam with discipline and seriousness according to their interpretation of early Islam.
(vi) Influence on Islamic reform movements: His ideas influenced later reform movements in different parts of the Muslim world, especially those focused on returning to foundational Islamic teachings and rejecting perceived cultural additions.
===========================
Number Seven
(7)
Shehu Usmanu bin Fodiyo was born in 1754 in Gobir, in present-day northern Nigeria. He belonged to the Fulani ethnic group and grew up in a deeply Islamic scholarly environment. He studied the Quran, Hadith, Arabic language, Islamic law, and theology under prominent scholars of his time, especially his mentor Jibril ibn Umar, who influenced his reformist ideas.
As he matured, he became a teacher, preacher, and Islamic reformer who criticized the moral decay, injustice, and un-Islamic practices he observed in the Hausa states. He called for a return to pure Islam based on the Quran and Sunnah, emphasizing justice, education, and proper Islamic governance. Due to increasing persecution from rulers of Gobir, he eventually led a jihad that resulted in the establishment of the Sokoto Caliphate in 1804.
=CONTRIBUTIONS=
(i) Islamic revival and reform of belief: Shehu Usmanu bin Fodiyo played a major role in reviving Islamic teachings in Hausaland. He emphasized Tawhid, correct belief, and the rejection of syncretic practices such as idol worship, charms, and un-Islamic rituals that had entered local practice. His teachings encouraged Muslims to return strictly to the Quran and Sunnah.
(ii) Establishment of the Sokoto Caliphate: One of his greatest contributions was the founding of the Sokoto Caliphate after a successful jihad. This created a large Islamic state that unified many Hausa states under one leadership based on Islamic law. The caliphate became a major centre of Islamic governance in West Africa.
(iii) Promotion of Islamic education: He strongly promoted education for both men and women. He and his followers established schools and learning centres where Quran, Hadith, jurisprudence, and Arabic were taught. This led to widespread literacy and scholarship in the region.
(iv) Production of Islamic literature: Shehu Usmanu was a prolific writer who authored many books, poems, and treatises on theology, law, governance, and morality. His writings helped spread Islamic knowledge and served as reference materials for future generations.
(v) Reform of leadership and governance: He taught that rulers must govern with justice and according to Islamic principles. He criticized corrupt leadership and established a system where emirs were expected to rule based on Sharia. This improved accountability in governance within the caliphate.
(vi) Social justice and equality: His movement emphasized fairness and justice for all people, including the poor and marginalized. He condemned oppression, heavy taxation, and social inequality, encouraging leaders to treat their subjects fairly.
(vii) Expansion of Islam in West Africa: Through his jihad and teachings, Islam spread widely across northern Nigeria and beyond. Many communities embraced Islam as a result of the political stability and religious reform introduced by the Sokoto Caliphate.
(viii) Strengthening of Islamic unity: He united various Fulani and Hausa communities under a common Islamic identity, reducing tribal divisions and promoting a sense of unity based on religion rather than ethnicity.
===========================
Number Eight
(8)
The Quran clearly establishes that there is no compulsion in religion, meaning that faith must be based on free will and sincere conviction rather than force or coercion. This principle shows that Islam recognizes human choice in matters of belief and rejects forced conversion. It lays a foundation for peaceful coexistence between Muslims and non-Muslims.
The Quran also acknowledges religious diversity as part of Allah’s will, stating that if Allah had willed, He could have made all people one community, but instead people remain different in belief and practice. This indicates that differences in religion are part of divine wisdom and should not lead to violence or forced uniformity.
Islamic teachings further emphasize respectful dialogue with people of other faiths. Muslims are instructed to invite others to the path of Allah with wisdom, good preaching, and respectful argument, rather than hostility or aggression. This shows that communication of faith should be peaceful and based on understanding.
The life of the Prophet Muhammad also provides strong evidence of religious tolerance. In Madinah, he established agreements such as the Constitution of Madinah, which guaranteed rights and protection for Jews and other communities, allowing them to practice their religion freely while living under Islamic governance.
The Prophet also interacted peacefully with non-Muslims, engaged in trade with them, accepted their hospitality, and maintained treaties with various groups. Even when he had the power to retaliate against those who opposed him, he often chose forgiveness and reconciliation, demonstrating practical tolerance.
Islamic law also protects places of worship for other religions. Muslims are instructed not to destroy monasteries, churches, or synagogues, and to protect the religious rights of non-Muslims living in an Islamic state. This further confirms that Islam upholds freedom of worship.
From this evidence, it is clear that tolerance in Islam is rooted in revelation, prophetic practice, and legal principles that promote peaceful coexistence, respect for religious differences, and protection of human dignity regardless of belief.
===========================
COMPLETED.
About Examcode
Examcode operates as a vast digital educational repository that equips students with critical examination resources, significantly elevating academic performance while streamlining preparation efforts.
Our platform supplies targeted study materials spanning various examinations, notably the 2026 IJMB Islamic Studies Paper III Questions and Answers, which effectively boost candidates’ readiness for the final test.
We dedicate our efforts at Examcode to guaranteeing that every candidate utilizing our resources achieves excellence and conquers their examinations in a single attempt through our carefully curated study aids.
A deep sense of pride fills our team each time our candidates attain success, and this drives our unwavering commitment to continuously developing even more relevant materials that propel every candidate toward greater academic heights.
About IJMB
The Interim Joint Matriculation Board (IJMB) functions as a direct entry pathway that enables students to secure 200-level admission across Nigerian universities without needing the JAMB examination, a system originally pioneered by Ahmadu Bello University that has since evolved into a trusted bridge for students pursuing a seamless route into tertiary education.
Year after year, thousands of students enroll in this programme and dedicate themselves to rigorous preparation for the concluding examinations, and to aid this journey, many strategic learners now integrate the 2026 IJMB IRS Paper III answers into their structured revision plans, since these materials illuminate probable questions while refining overall exam techniques.
Beyond simple practice, leveraging the 2026 IJMB IRS Paper III answers arms students with a definitive competitive edge, enabling them to rehearse proactively, channel their energy toward high-yield topics, and master the art of time management, thus cementing proper preparation as the ultimate key to unlocking admission success through the IJMB path.