WhatsApp: 090 Welcome to “EXAMRUNZ.COM” For Waec 2025 Expo
Questions & Answers
WAEC CHRISTIAN RELIGIOUS STUDIES ANSWERS & ISLAMIC STUDIES ANSWERS
SCROLL DOWN FOR ISLAMIC STUDIES ANSWERS
WAEC CRS OBJECTIVES AND ESSAY ANSWERS
CRS – OBJECTIVES
1-10: ABBCBABDCA
11-20: CBABBABDBA
21-30: DCCABBBDBC
31-40: DCABCADDDD
41-50: AADCACCADB
CRS – ESSAY
NUMBER ONE
(1)
When King Solomon became king after his father David, he wanted to build a beautiful temple for God in Jerusalem—something David had always dreamed of doing. To make this happen, Solomon asked for help from King Hiram of Tyre, who had been a friend to his father.
King Hiram played a big part in making the temple project possible. First, he provided the best wood—cedar and cypress—from the forests of Lebanon. This type of wood was known for being strong and long-lasting, perfect for a grand building like the temple. Since Israel didn’t have wood of that quality, Hiram’s help was very important.
Next, Hiram took care of transporting the wood. His workers cut the trees, tied the logs together to form large rafts, and floated them down the sea to a port in Israel. This made it easier for Solomon’s builders to get the materials they needed.
Hiram also sent skilled workers to help. Solomon knew that Hiram’s people, especially the Sidonians, were very good at working with wood. Later on, Hiram even sent a talented craftsman named Huram (or Hiram), who was an expert in working with bronze. He helped create the temple’s decorations—like the large bronze pillars and other special items used in the temple.
More than just helping with materials and workers, King Hiram built a strong friendship with Solomon. In return for his help, Solomon sent food like wheat and olive oil to Tyre. This agreement brought peace and good trade between the two kingdoms during Solomon’s time as king.
So, in simple terms, King Hiram gave Solomon the wood, helped move it, sent expert workers, and kept a good relationship between their countries—all of which helped Solomon get ready to build the temple just as God had planned.
NUMBER TWO
(2a)
THE SUPREMACY OF GOD ON MOUNT CARMEL (I KINGS 18:17 -46)
i. King Ahab allowed Jezebel, his wife to introduce the worship of Baa! and Asherah in Israel.
ii. God’s anger was provoked He therefore sent Elijah, the prophet, to pronounce drought famine on the land.
iii. Ahab then accused Elijah of being the cause of the drought in Israel,
iv. Elijah also blamed Ahab for allowing the worship of Baal in Israel which made people forsake God.
v. Elijah, therefore, requested for the contest on Mount Carmel to determine who was supreme in Israel, Yahweh or Baa!?
vi, Elijah asked Baal prophets to sacrifice a bull on an altar and call on Baal to send fire to consume the sacrifice.
vii Similarly, Elijah would also sacrifice a bull on an altar and ask God to send fire to consume it.
viii According o Elijah, the God who answered by fire would be the true God of Israel.
ix. The Baal prophets took their turn first, but they could not send down tire.
x. They even cut themselves with knives and lances without, any effect,
xi. Elijah then mocked them, saying their god may be on a journey or asleep.
xii. Elijah took his turn, built an altar with twelve stones, and requested that trenches be made around the altar and water poured into them.
xiii.. Elijah offered a simple prayer and immediately God sent down fire to consume the sacrifice.
xiv. The people declared, “The Lord, He is God, the Lord He is God”.
xv. The supremacy of God of Israel was thus established.
xvi. Elijah had the Bea! prophets, slain at the Brook Kishon.
xvii. After the contest God was shown to: be greater than Baal.
xviii. Soon, there was raining Israel, thus ending the drought.
(2b)
(i)Members of the church should avoid sin and lead exemplary lives/doers of the word.
(ii)They must witness about Christ through revivals, crusades etc.
(iii)Members of the church should, not compromise with sinners/sinners must be condemned.
NUMBER THREE
(3a)
The story of Amos and Amaziah is found in Amos 7:10–17. It happened during the time of King Jeroboam II, when Israel was doing well economically but was deeply corrupt. People were worshiping idols, treating the poor unfairly, and turning away from God. So, God sent Amos, a prophet from the southern kingdom of Judah, to warn Israel about the judgment that was coming because of their sins.
Amaziah was a priest at Bethel, one of Israel’s main places of worship—but sadly, it had become a center for idol worship, especially of a golden calf. When Amaziah heard Amos’ warnings about God’s judgment and Israel’s coming destruction, he got worried. Amos was boldly saying that Israel would fall and the people would be taken into exile. Amaziah saw Amos as a threat—not just to religion but to the whole nation’s peace and the king’s authority.
So, Amaziah sent a message to King Jeroboam, accusing Amos of speaking against the king and causing trouble. Then, he went to Amos and told him to leave Israel and go back to Judah. He basically said, “Go home and preach there—we don’t want you prophesying here in Bethel, because this place belongs to the king.”
But Amos didn’t back down. He told Amaziah that he wasn’t a prophet because he chose to be one. He said he was just a shepherd and someone who cared for sycamore trees—until God called him and told him to speak to Israel. His authority didn’t come from any religious group—it came straight from God.
Then Amos gave Amaziah a strong warning from God: his wife would become a prostitute, his children would be killed, his land would be taken, and he himself would die in a foreign land. It was a heavy message showing how serious it is to reject God’s word and try to silence His messenger.
In the end, Amos didn’t stop. Even with opposition from powerful people like Amaziah, he stayed faithful to his mission. This whole event shows the struggle between God’s true message and a religious system that had gone corrupt—and how God still speaks, even through ordinary people, to call His people back to Him.
(3b)
From the story of Amos and Amaziah in Amos 7:10–17, we can see that there were serious problems in Israel’s society at the time—things that went against God’s will and needed to be corrected.
First, the people were deeply involved in idolatry. Bethel, where Amaziah was a priest, had become a place where a golden calf was worshiped instead of the true God. This idol was set up by King Jeroboam I so that people wouldn’t travel to Jerusalem to worship. But this was completely against God’s command to worship Him alone. Amos spoke strongly against this, and it was clear that God was angry about this false worship.
Second, there was a serious problem with rejecting God’s truth. Amaziah tried to force Amos to stop preaching and leave the land. This shows how the people and leaders didn’t want to hear the truth from God. They wanted to protect their comfort, power, and religious system, even if it meant ignoring what God was saying. But silencing God’s messengers only made things worse, because it kept people from hearing the truth and repenting.
Third, there was corruption among religious leaders. Amaziah wasn’t just any man—he was a priest. Yet, instead of serving God faithfully, he supported a system that pleased the king and served political interests. Amos’ message—and other parts of the book—show that leaders were unfair to the poor, accepted bribes, and twisted justice. Amaziah called Bethel “the king’s sanctuary,” showing he cared more about politics than God’s truth. This kind of leadership failed the people and led them further from God.
In short, Amos’ encounter with Amaziah shows us three big problems that needed to be condemned: idol worship, rejecting God’s message, and corrupt leadership. These sins brought God’s judgment, and the people needed to turn away from them to get back on the right path with God.
NUMBER FOUR
(4a)
Matthew 17:17, where Jesus is speaking about the condition of people who are stubborn or unwilling to listen to God’s guidance. This particular incident occurred after Jesus’ transfiguration, when He came down from the mountain with Peter, James, and John. They encountered a crowd of people, including a father whose son was possessed by a demon that caused him to experience seizures and extreme suffering.
The father had brought the boy to Jesus’ disciples, but they couldn’t heal him. So, in desperation, the father brought the child to Jesus, saying, “Lord, have mercy on my son, for he is an epileptic and suffers terribly. He often falls into the fire or into the water.” Jesus, frustrated by the lack of faith and understanding among the people, made the statement, “O faithless and perverse generation, how long shall I be with you? How long shall I bear with you?”
He then healed the child, and the demon left the boy. This miracle was a demonstration of Jesus’ power and authority, showing that faith in Him and submission to God’s will are essential for healing and deliverance.
(4b)
(i) Peace and Assurance: Submitting to God’s will brings a sense of peace and contentment, knowing that God’s plan is ultimately for their good. As Christians trust God’s wisdom and timing, they experience a deep inner peace that surpasses understanding (Philippians 4:7).
(ii) Spiritual Growth and Transformation: When Christians align themselves with God’s will, they open themselves up to spiritual growth. Submission allows for the work of the Holy Spirit to transform them, making them more Christ-like and helping them to live according to God’s perfect plan for their lives (Romans 12:2).
(iii) Purpose and Fulfillment: Submitting to God’s will helps Christians find their true purpose in life. By following God’s guidance, they live in alignment with His intentions, which leads to a fulfilling and meaningful life. Jesus himself said, “For whoever does the will of my Father in heaven is my brother and sister and mother” (Matthew 12:50), emphasizing that fulfilling God’s will gives one a deep sense of belonging and purpose.
NUMBER 5
(5a)
This event is described in Luke 24:13-35. After Jesus’ resurrection, two disciples were traveling to the village of Emmaus, about seven miles from Jerusalem. As they walked, they discussed the recent events of Jesus’ crucifixion and the reports of His resurrection.
Jesus Himself approached them, but for some reason, they were kept from recognizing Him. He asked them what they were discussing, and they were surprised, as if a stranger should know nothing about the recent events. They told Him about the crucifixion of Jesus, whom they had hoped would be the redeemer of Israel. Jesus then began to explain to them, starting with Moses and all the Prophets, how the Scriptures pointed to the Messiah’s suffering and glory.
As they approached the village, Jesus acted as though He was going to continue His journey, but the two disciples urged Him to stay with them, since it was getting late. When He broke bread with them, their eyes were suddenly opened, and they recognized Him. At that moment, Jesus disappeared from their sight.
The disciples immediately returned to Jerusalem to share their encounter, and their hearts were filled with joy and wonder.
(5b)
(i) Victory Over Sin and Death: The resurrection of Jesus is a powerful testament to the defeat of sin and death. Through His resurrection, Christians believe that Jesus conquered death once and for all, offering them eternal life. This victory provides hope that death is not the end, but a passage to eternal life with God (1 Corinthians 15:54-57). The resurrection assures believers that they, too, will be raised to new life if they are in Christ.
(ii) New Life in Christ: The resurrection also signifies the new life Christians receive through faith in Jesus. The Apostle Paul explains that just as Christ was raised from the dead, Christians are spiritually resurrected when they put their trust in Him, allowing them to live a transformed life, free from the power of sin (Romans 6:4). This new life empowers believers to live in the fullness of God’s grace and to walk in His purpose for them, guided by the Holy Spirit.
NUMBER 6
(6a)
This statement comes from Matthew 18:21-35, where Jesus tells the Parable of the Unforgiving Servant. The parable begins when Peter asks Jesus how often he should forgive someone who sins against him, suggesting “up to seven times?” Jesus replies that forgiveness should be limitless, “up to seventy times seven,” indicating an infinite willingness to forgive.
Jesus then shares the story of a king who decides to settle accounts with his servants. One servant owes the king an enormous debt (10,000 talents, an amount that would be impossible to repay), and when he cannot pay, the king orders that he and his family be sold. The servant begs for mercy, saying he will repay the debt if given more time. The king, moved by compassion, forgives the entire debt and releases him.
However, this same servant then encounters a fellow servant who owes him a much smaller amount (100 denarii). Instead of showing mercy, he demands repayment and has the man thrown into prison when he cannot pay. Other servants witness this and report it to the king. The king calls the unforgiving servant back and rebukes him, saying, “You wicked servant. I forgave you all that debt because you besought me; should you not also have had compassion on your fellow servant, just as I had pity on you?” The king then delivers the unforgiving servant to the jailers until his debt is paid.
Jesus ends the parable by stating that God will similarly treat anyone who does not forgive others from their heart. The parable emphasizes that forgiveness is a key part of the Christian faith and that God’s forgiveness toward us should inspire us to forgive others.
(6b)
(i) Restoration of Relationships: Forgiveness is essential for healing broken relationships. By forgiving others, Christians reflect God’s love and grace, which helps rebuild trust and peace. It allows for reconciliation between individuals and communities, whether in family, church, or society. Forgiveness fosters unity and helps believers live out the command to love one another as God has loved them (John 13:34).
(ii) Spiritual Freedom and Emotional Healing: Holding on to anger and resentment can spiritually and emotionally imprison a person. Forgiveness frees Christians from these burdens, offering peace and emotional healing. By releasing grudges, Christians experience greater peace of mind and can grow spiritually. Jesus teaches that forgiveness also opens the door to receiving God’s
forgiveness (Matthew 6:14-15), creating a cycle of grace and freedom.
NUMBER 7
(7a)
The account of Gamaliel’s intervention is found in Acts 5:33-40. After the apostles, Peter and John, were arrested for preaching about Jesus’ resurrection, the Jewish authorities were furious and wanted to kill them. However, Gamaliel, a respected member of the Sanhedrin and a teacher of the law, advised caution.
He first reminded the council of past movements led by individuals who had gathered followers but had eventually failed, like Theudas and Judas the Galilean. Both of these leaders had been killed, and their movements dissolved when their followers scattered. Gamaliel reasoned that if this movement (the teachings of the apostles) was merely of human origin, it would also fail. However, if it was from God, they would not be able to stop it, and they might even find themselves opposing God.
Gamaliel’s wise and calm suggestion led the Sanhedrin to release the apostles, though they were flogged and ordered not to preach in the name of Jesus. His intervention spared the apostles’ lives and allowed the church to continue growing, and his reasoning became an important lesson in discerning the will of God.
(7b)
(i) Evangelism and Sharing the Gospel: One of the primary ways Christians can promote church growth is through evangelism—actively sharing the message of Jesus Christ with others. Whether through personal conversations, outreach programs, or public preaching, spreading the good news invites more people to become followers of Christ and join the church community.
(ii) Living Out the Faith and Being Examples: Christians promote church growth by living out their faith authentically. When believers demonstrate Christ-like love, humility, and integrity in their daily lives, they serve as a witness to the power of the gospel. This often leads others to inquire about their faith and join the church.
(iii) Building Strong, Supportive Communities: A church that fosters a welcoming, supportive, and loving community naturally attracts new members. Christians can promote growth by serving each other, encouraging spiritual growth through Bible studies, prayer groups, and mentorship, and creating a nurturing environment for both new and existing believers.
NUMBER 8
(8a)
i. Peter says Christians have been transformed from darkness into light so they should declare the wonderful deeds of God.
ii. He said formerly, Christians were no people but they are now God’s people who have received mercý.
iii. Peter appealed to Christians not to conform to the standards of this world.
iv. He admonished them to avoid the passions of the flesh and things that hinder their spiritual growth.
v. He was of the view that believers must maintain good conduct among non-Christians so that through their deeds, God will be glorified.
vi. Peter holds the view that, Christians are to be subject to every human institution/authority.
vii. According to Peter, Christians should not misuse the freedom they have to do evil.
viii. The believer, as Peter states, should honour all men.
ix. He again states that Christians should love their brothers and fear God.
x. The Christian should honour the one who leads him.
xi. Peter also admonished servants to submit themselves to their masters.
xii. AS a chosen race, Christians are advised by Peter to have patience when they suffer for no wrong done.
xiii. He continued that Christians should emulate the example of Christ who suffered for no wrong done.
xiv. Finally, Peter encouraged Christians to die to sin and live to righteousness since Christ died on the cross for our sins.
(8b)
(i)Prayer and Spiritual Vigilance: Christians can avoid sin by maintaining a strong prayer life and being spiritually vigilant. Through prayer, they can seek God’s strength and guidance to resist temptations. Jesus taught his disciples to pray, “Lead us not into temptation, but deliver us from evil”.
(ii)Study and Application of Scripture: Regular study and application of the Bible help Christians understand God’s will and equip them to resist sin. Scripture provides guidance, warnings, and examples that can help believers make choices that align with God’s word.
(iii)Accountability and Community: Being part of a supportive Christian community and having accountability partners can help believers avoid sin. Through fellowship, encouragement, and mutual accountability, Christians can support each other in living out their faith and resisting temptations.
NUMBER 9
(9a)
In his letter, James teaches that whoever keeps the whole law but fails in one point has become guilty of all of it. He highlights the importance of obeying God’s law in its entirety, emphasizing that breaking even a single commandment makes a person guilty of violating the whole law. James uses the example that the same God who commands not to commit adultery also commands not to murder. In this way, disobeying any part of the law is as serious as disobeying any other part. He warns that showing partiality or discrimination against others is a sin, as it violates the royal law of loving your neighbor as yourself.
James connects the practice of impartiality with obedience to God’s law. If a person discriminates, they are failing in their duty to love others equally, thus breaking the law. He concludes by reminding Christians to act in a way that reflects God’s mercy, because mercy triumphs over judgment.
(9b)
(i) Undermines Social Unity: Discrimination divides people into groups, creating tension and conflict. This lack of unity weakens social cohesion, making it harder for society to work together toward common goals, hindering overall growth.
(ii) Limits Access to Opportunities: Discriminatory practices prevent individuals from accessing education, jobs, and leadership positions based on their abilities, rather than their background or identity. This results in a loss of potential contributions to the society, stunting its development.
(iii) Perpetuates Inequality and Injustice: Discrimination creates and maintains inequalities in society, preventing certain groups from enjoying the same rights and opportunities as others. This fosters injustice and hinders the progress of society, as a significant portion of the population is left marginalized and unable to contribute fully to societal growth.
Completed
WAEC ISLAMIC STUDIES OBJECTIVES AND ESSAY ANSWERS
IRS OBJ Answers
01-10 BBDBAAABAA
11-20 BBCBDABBAC
21-30 CADAAAACCC
31-40 CCCBCCCBCC
IRS THEORY ANSWERS
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 THREE
(3a)
Imān is the Islamic term for faith or belief, specifically the firm belief in the heart, affirmation by the tongue, and actions by the limbs in the core tenets of Islam.
(3b)
(i) Belief in Allah
(ii) Belief in His Angels
(iii) Belief in His Books
(iv) Belief in His Messengers
(v) Belief in the Last Day
(vi) Belief in Divine Decree (Qadar), both good and bad
(3c)
(i) It teaches that everything happens by Allah’s will and knowledge.
(ii) It builds trust in Allah’s plan, even during hardship.
(iii) It encourages patience during trials and gratitude during ease.
(iv) It reminds believers that success and failure are part of divine wisdom.
(v) It promotes reliance on Allah rather than solely on personal effort.
(vi) It reduces anxiety over the future by affirming divine control.
(vii) It strengthens acceptance of life’s events without resentment.
(viii) It nurtures humility, knowing that humans do not control outcomes.
NUMBER 4
(4a)
Marriage (Nikah) is a legally binding contract between a man and a woman signifying their union for life. It is a contract which is valid with mutual consent, capacity to enter the contract and witnesses present.
(4bi)
(i) Providing for his wife: A responsible man must provide for his wife so as to make her comfortable.
(ii) Emotional Support: He should provide emotional support during challenging times, especially during pregnancy.
(iii) Moral Guidance: The husband is encouraged to guide his wife towards virtuous behavior and away from harmful acts.
(iv) Kindness and Compassion: He should treat his wife with compassion and understanding, avoiding insults and humiliation.
(v) Maintaining the Marital Bond: He should actively work to strengthen the marital bond through physical intimacy and constant communication.
(vi) Maintenance (Nafaqah): The husband is obligated to provide for his wife’s basic needs, including food, clothing, shelter, and medical expenses.
(4bii)
(i) Maintaining the Home: Managing the household affairs and ensuring a clean environment.
(ii) Raising Children: Taking primary responsibility for the upbringing and moral education of their children.
(iii) Obedience and Respect: Showing respect and obedience to her husband.
(iv) Responding to his Marital needs: Fulfilling her husband’s sexual rights within the bounds of Islamic law.
(v) Protecting his Property: Her properties are to be protected even if he is not around.
NUMBER 5
(5a)
Qāla Rasūlullāh (sallallāhu ‘alayhi wa sallam):
Mā nahaytukum ‘anhu fajtanibūh, wa mā amartukum bihi fa’tū minhu mā istata‘tum; fa innamā ahlaka alladhīna min qablikum kathratu masā’ilihim wakhtilāfuhum ‘alā anbiyā’ihim.
(5b)
The Messenger of Allah (peace be upon him) said:
“What I have forbidden you, avoid it; and what I have ordered you to do, do as much of it as you can. For those who came before you were destroyed only because of their excessive questioning and their disagreement with their prophets.”
— Reported by al-Bukhari and Muslim.
(5c)
(i) Muslims must strictly avoid what the Prophet has prohibited.
(ii) Commands from the Prophet should be followed to the best of one’s ability.
(iii) Excessive questioning in religious matters can lead to confusion and misguidance.
(iv) Disagreement with religious authorities was a cause of destruction for past nations.
(v) Obedience to the Prophet (SAW) is a key part of Islamic faith and practice.
NUMBER SIX
(6a)
1.Uthman dan Fodio: Though his major intellectual and reformist activities culminated in the early 19th century with the Sokoto Caliphate, he was born in 1754 and was very active as a scholar, preacher, and teacher throughout the latter half of the 18th century. He was a foundational figure.
2.Abdullahi dan Fodio: Younger brother of Uthman dan Fodio, also a prolific scholar, jurist, and vizier of the Sokoto Caliphate. His intellectual contributions were significant in the late 18th and early 19th centuries.
3.Muhammad Bello (Sultan Bello): Son of Uthman dan Fodio, he too was a profound scholar and writer, though his caliphate began in the 19th century, his formative scholarly years and early contributions would have been in the late 18th century.
4.Al-Kanemi (Muhammad al-Amin al-Kanemi): A prominent scholar and political leader from the Kanem-Bornu Empire, contemporary to the early Sokoto Caliphate. He engaged in intellectual debates with Uthman dan Fodio and was a significant figure in 18th-century West African Islamic scholarship.
(6b) .
1.Establishment and Growth of Islamic Education Systems: Islam introduced and solidified formal education beyond indigenous oral traditions. The 18th century saw the proliferation of Qur’anic schools, advanced madrassahs, and scholarly centers (like Timbuktu, Djenné, Kano, and eventually Sokoto), where subjects like Arabic, Fiqh (Islamic jurisprudence), Hadith, Tafsir (Qur’anic exegesis), logic, astronomy, and history were taught.
2.Promotion of Literacy and Arabic Script (Ajami): Islam brought the Arabic script, which became the lingua franca for scholarship, administration, and trade. Beyond classical Arabic, local languages began to be written in Arabic script (known as Ajami), leading to increased literacy rates and the development of local literature.
3.Development of Extensive Written Literature: The 18th century witnessed a boom in written scholarly works. Scholars produced thousands of manuscripts covering diverse fields: theology, law, ethics, Sufism, history, poetry, and even scientific treatises, written in Arabic and increasingly in Ajami. This created a rich intellectual heritage.
4.Emergence of Influential Scholar-Reformers: The intellectual climate of the 18th century produced powerful scholar-reformers, like the early Uthman dan Fodio, who used their extensive Islamic knowledge to critique existing social and religious practices, call for adherence to pure Islamic tenets, and advocate for political and social reform. This intellectual awakening directly preceded the 19th-century jihads.
5.Integration into the Wider Islamic Intellectual World: Through scholarship, pilgrimage (Hajj), and trade routes, West African scholars were connected to the broader Islamic intellectual networks of North Africa, the Middle East, and beyond. This allowed for the exchange of ideas, texts, and scholarly traditions, enriching West African intellectual life.
6.Development of Islamic Legal Systems (Sharia): Islamic scholarship in the 18th century deeply impacted the legal frameworks of West African societies. Scholars meticulously studied and applied Maliki Fiqh (a school of Islamic law), leading to more formalized judicial systems, the establishment of qadis (judges), and the codification of laws based on the Quran and Sunnah.
7.Ethical and Moral Education: Islamic intellectual activity was not just academic; it had a strong moral and ethical dimension. Sufi orders and individual scholars engaged in teaching ethical conduct, piety, and spiritual development, aiming to purify individuals and society according to Islamic values. This influenced personal behavior, community norms, and governance.
Completed
Do you Wish To Subscribe For Your Nine (9) Subjects or All Subjects at Once? Click Here
We all Also Available in NABTEB AND NECO Examination
Thank you.
Be the first to comment