JAMB UTME - Islamic Religious Studies - 2025

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In Islamic tradition, the wife of Pharaoh (Fir'awn) who believed in Allah is Asiyah bint Muzahim. She is one of the four women identified in hadith as having attained perfection of faith. The Qur'an references her in Surah At-Tahrim (66:11), where Allah presents her as an example for the believers: she prayed to Allah to build her a house in Paradise and to save her from Pharaoh and his deeds.

Asiyah's faith is remarkable because she believed despite living in the household of one of the most tyrannical rulers mentioned in the Qur'an. When she witnessed the miracles of Prophet Musa (AS) and recognised the truth of his message, she accepted faith in Allah, even though it put her life in danger.

The other women listed are important figures in Islamic history but are not the wife of Pharaoh. Sarah was the wife of Prophet Ibrahim (AS). Hajar was also a wife of Ibrahim (AS) and the mother of Isma'il (AS). Maryam (Mary) was the mother of Prophet Isa (AS), not married to Pharaoh.

Exam tip: Remember that Asiyah is specifically associated with Pharaoh, while the other women are connected to different prophets.

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Zakah is the Arabic term for the annual obligatory charity that every qualifying Muslim must pay. It is the third pillar of Islam and is mentioned alongside prayer (Salah) in numerous verses of the Qur'an, emphasising its importance. Zakah literally means "purification" or "growth," reflecting the belief that paying it purifies one's wealth and increases blessings.

Zakah is calculated as 2.5% of a Muslim's accumulated wealth that has been held for one full lunar year and exceeds the minimum threshold (nisab). It is distributed to eight categories of recipients specified in Surah At-Tawbah (9:60), including the poor, the needy, and those in debt.

The other terms have distinct meanings. Sadaqah is voluntary charity given at any time and in any amount - it is not obligatory and has no fixed rate. Jizyah is a tax historically levied on non-Muslim subjects (dhimmis) living under Islamic governance in exchange for protection and exemption from military service. Khums refers to a one-fifth tax, primarily observed in Shia jurisprudence, on certain types of surplus income.

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The Qur'an was first revealed on Laylat al-Qadr, meaning "The Night of Power" or "The Night of Decree." This is confirmed in the Qur'an itself: Surah Al-Qadr (97:1) states, "Indeed, We sent it [the Qur'an] down during the Night of Decree." Similarly, Surah Al-Dukhan (44:3) states, "Indeed, We sent it down during a blessed night."

Laylat al-Qadr occurs during the last ten nights of Ramadan, and the Qur'an describes it as "better than a thousand months" (97:3), meaning worship on this single night is more valuable than worship over a thousand months. The Prophet (peace be upon him) encouraged Muslims to seek it in the odd-numbered nights of the last ten days of Ramadan.

The other nights have different significance. Laylat al-Miraj is the night of the Prophet's ascension to the heavens, during which the five daily prayers were prescribed. Laylat al-Tahajjud is not a specific historical night but refers to the time of voluntary night prayers. Laylat al-Bara'ah (the Night of Salvation) is observed in the middle of the month of Sha'ban and is associated with forgiveness.

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The Prophet who was thrown into the fire but saved by Allah was Ibrahim (Abraham, AS). This event is narrated in the Qur'an in Surah Al-Anbiya (21:68-69) and Surah As-Saffat (37:97-98).

Ibrahim (AS) challenged the idol worship of his people by destroying their idols to prove their powerlessness. When his people discovered what he had done, they were enraged and decided to punish him by throwing him into a great fire. They built a massive bonfire and catapulted Ibrahim into it.

However, Allah commanded the fire: "O fire, be coolness and safety upon Ibrahim" (Ya naru kuni bardan wa salaman 'ala Ibrahim) (Qur'an 21:69). By Allah's miraculous intervention, the fire did not burn Ibrahim at all. He emerged from it completely unharmed. This miracle demonstrated Allah's absolute power over the natural elements and vindicated Ibrahim's monotheistic message.

This event is one of the defining moments in Ibrahim's life and demonstrates why he is regarded as Khalilullah (the friend of Allah) and one of the Ulul-Azm (Prophets of Strong Determination).

The other prophets listed had different trials: Isa (AS) was raised up to Allah and was not crucified according to Islamic belief. Musa (AS) confronted Pharaoh and parted the sea. Yusuf (AS) was thrown into a well by his brothers and later imprisoned in Egypt, but was not thrown into fire.

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The event of Mi'raj (the Prophet Muhammad's ascension through the heavens) is referenced in Surah Al-Najm (The Star, Surah 53). Verses 53:13-18 describe the second encounter during which the Prophet saw Jibril (Gabriel) in his true form near Sidrat al-Muntaha (the Lote Tree of the Utmost Boundary), and witnessed the signs of Allah in the highest heavens.

It is important to distinguish the Mi'raj from the Isra. The Isra (the night journey from Makkah to Masjid al-Aqsa in Jerusalem) is referenced in Surah Al-Isra (17:1). The Mi'raj (the ascension from Jerusalem through the seven heavens) is described in Surah Al-Najm. Since the question specifically asks about the Mi'raj, Al-Najm is the correct answer.

The other surahs listed are unrelated to this event: Al-Ma'un (Surah 107) discusses small acts of kindness and neglect of prayer; Al-Baqarah (Surah 2) covers broad themes of guidance and law; and Al-Nur (Surah 24) deals primarily with social conduct and modesty.

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Prophet Dawud (David, peace be upon him) is the Prophet known in the Qur'an for his exceptional wisdom and ability to judge fairly. Allah specifically states in Surah Sad (38:20): "And We strengthened his kingdom and gave him wisdom (hikmah) and decisive speech (fasl al-khitab)." The phrase "fasl al-khitab" means the ability to pass clear, fair, and decisive judgments - a quality essential for a just ruler.

Dawud served as both a prophet and a king over the Israelites. The Qur'an describes instances where he judged disputes, including the famous case in Surah Sad (38:21-26) involving two disputants who came to him about a flock of sheep, through which he was tested and subsequently reminded to judge with justice. He was also granted the Psalms (Zabur), a melodious voice that caused mountains and birds to glorify Allah alongside him, and the ability to soften iron with his bare hands.

The other Prophets had different distinguishing attributes. Ibrahim (Abraham) is known as Khalilullah (the Friend of Allah) and the father of monotheism. Yunus (Jonah) is known for his story with the whale. Idris (Enoch) is noted for being raised to a high station.

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The people of Thamud were the community of Prophet Salih. They lived in the rocky region of Al-Hijr (in present-day northwestern Arabia) and were known for carving homes out of mountains. When they defied Allah's command by hamstringing the miraculous she-camel that had been sent as a sign, they were destroyed by a devastating blast.

The Qur'an describes their punishment using the term sayha (a deafening, overwhelming blast) in Surah Hud (11:67) and sa'iqa (a thunderbolt or lightning-strike) in Surah Fussilat (41:17). The correct answer is therefore a thunderbolt, reflecting the catastrophic sound and force that annihilated them.

It helps to distinguish the punishments of different destroyed nations: the people of Nuh were punished by drowning in the great flood; the people of 'Ad (Prophet Hud's community) were destroyed by a furious, relentless storm; and the people of Lut were struck by a rain of stones. Associating each nation with its specific punishment is a reliable way to answer these questions correctly.

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Prophet Musa (Moses, peace be upon him) is known as Kalimullah, meaning "the one who spoke directly with Allah." This title distinguishes him from all other prophets because Allah spoke to him without any intermediary. The Qur'an explicitly states this in Surah An-Nisa (4:164): "And Allah spoke to Musa directly."

The most notable instance of this direct communication occurred at Mount Tur (Sinai), where Allah called out to Musa from the burning bush and commissioned him to go to Pharaoh (Fir'awn) to free the Children of Israel (Surah Ta-Ha, 20:11-24; Surah Al-Qasas, 28:30). Allah also spoke directly to Musa when He gave him the Torah (Tawrat) on Mount Sinai.

Each of the other prophets listed has a distinct title:

• Ibrahim (Abraham) is known as Khalilullah (the Friend of Allah).
• Isa (Jesus) is known as Ruhullah (the Spirit of Allah) and Kalimatullah (the Word of Allah).
• Yusuf (Joseph) is not associated with a title related to speaking with Allah; he is known for his exceptional beauty and patience.

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Prophet Ayyub (Job) was tested with the loss of all his children and wealth. According to Islamic tradition, Ayyub was initially a prosperous and blessed man with abundant wealth, many children, and good health. As a divine test of his faith and patience, he lost all of these blessings one after another: his wealth was destroyed, his children died, and he was struck with a severe, prolonged illness.

Despite these devastating losses, Ayyub remained steadfast in his faith and never questioned Allah's wisdom. The Qur'an records his humble supplication in Surah Al-Anbiya (21:83): "Indeed, adversity has touched me, and You are the Most Merciful of the merciful." Allah rewarded his patience by restoring his health, granting him new children, and giving him even greater wealth than before (Surah Sad, 38:41-44).

While Yaqub (Jacob) also endured a significant loss - the prolonged separation from his son Yusuf - the comprehensive trial of losing all children and all wealth is specifically attributed to Ayyub. Yusuf's trial centred on betrayal and imprisonment. Harun is not associated with such a trial in Islamic sources.

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Praying without ablution (wudu) in Islam renders the prayer invalid (batil). Ablution is a mandatory precondition (shart) for the validity of prayer, not merely a recommended practice. The Qur'an establishes this in Surah Al-Ma'idah (5:6): "O you who believe, when you rise to perform prayer, wash your faces and your forearms to the elbows, wipe over your heads, and wash your feet to the ankles."

The Prophet Muhammad (peace be upon him) reinforced this ruling in a hadith recorded in Sahih al-Bukhari: "Allah does not accept the prayer of anyone of you if he has committed hadath (ritual impurity) until he performs ablution." This means that no matter how sincerely a person prays, the prayer has no legal validity without wudu and must be repeated after performing proper ablution.

The prayer is not merely makruh (disliked but still valid); it is completely void. Ablution involves washing the face, arms to the elbows, wiping the head, and washing the feet to the ankles. When water is unavailable, tayammum (dry ablution using clean earth or sand) serves as a valid substitute.

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The statement "There is no compulsion in religion" (La ikraha fid-din) is found in Surah Al-Baqarah. It is specifically verse 256 of Chapter 2, which states: "There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong."

This verse is one of the most frequently cited in discussions about religious freedom in Islam. It establishes a fundamental principle: that faith must be a matter of genuine, voluntary conviction rather than force or coercion. The verse continues by contrasting belief and disbelief using the metaphor of the firmest handhold (al-'urwatul wuthqa) that never breaks.

The verse appears in Surah Al-Baqarah immediately after Ayatul Kursi (verse 255), forming part of a passage that affirms Allah's sovereignty and then clarifies that true belief cannot be imposed by external pressure - it must come through recognition of the truth that has been made distinct from falsehood.

The other surahs listed do not contain this specific declaration: Al-Nur (Chapter 24) primarily addresses matters of modesty, slander, and light. Al-Ma'idah (Chapter 5) deals with contracts, dietary laws, and relations with People of the Book. Al-Tawbah (Chapter 9) addresses the conduct of warfare and the obligations of believers.

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Prophet Isa (Jesus) is the prophet who was born without a father. The Qur'an states that Isa was born to Maryam (Mary) through a miraculous conception by Allah's command alone, without any human father. In Surah Al-Imran (3:47), when Maryam asked how she could have a child when no man had touched her, the angel replied: "Such is Allah; He creates what He wills. When He decrees a matter, He only says to it, 'Be,' and it is."

The Qur'an draws a parallel between this miracle and the creation of Adam in Surah Al-Imran (3:59): "Indeed, the example of Isa to Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was." Both were created through extraordinary divine acts, but Isa's birth is specifically characterised by the absence of a father.

The other prophets listed all had fathers. Ibrahim's father was Azar. Is-haq (Isaac) was the son of Ibrahim. Musa (Moses) was the son of Imran (a different Imran from Maryam's father).

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The word Zakah comes from the Arabic root z-k-w, which literally means purification or growth. In its linguistic sense, Zakah refers to the act of purifying or cleansing. When applied as an Islamic obligation, it denotes the purification of one's wealth by setting aside a prescribed portion for those in need.

While Zakah functions as a form of charitable giving, the question specifically asks for its literal meaning, not its practical function. The distinction matters: charity (sadaqah) is a broader voluntary concept, whereas Zakah is an obligatory act of worship whose very name signals that paying it purifies the remainder of a Muslim's wealth and soul. The terms donation and tax describe aspects of how Zakah operates but do not capture the root meaning of the Arabic word itself.

In examinations, pay close attention to whether the question asks for a literal meaning, a technical definition, or a practical description, as these can point to different answers.

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The Qur'an was revealed over a period of 23 years, from 610 CE to 632 CE. The revelation began when Prophet Muhammad (peace be upon him) was 40 years old, in the Cave of Hira on Mount Nur near Makkah, and continued until shortly before his death at the age of 63.

This 23-year period is traditionally divided into two phases. The Makkan period (approximately 13 years, 610-622 CE) focused primarily on matters of faith (aqidah), the oneness of Allah (Tawhid), stories of previous prophets, and moral teachings. The Madinan period (approximately 10 years, 622-632 CE) addressed social legislation, family law, economic regulations, and matters of governance for the growing Muslim community.

The gradual revelation served important purposes: it allowed Muslims to absorb and implement the teachings progressively, provided timely responses to events and questions as they arose, and made memorisation easier. This gradual method of revelation is known as tanzil (sending down in stages), as distinguished from a one-time delivery.

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Surah Al-Naas (Chapter 114) is the surah that ends with the word "Mankind." The name Al-Naas itself means "Mankind" or "The People." The final verse of this surah (114:6) reads: "Min al-jinnati wan-naas" - "From among the jinn and mankind." The very last word of this verse, and therefore of the entire surah, is "an-naas" (mankind).

Surah Al-Naas is the last chapter of the Qur'an and is one of the two Mu'awwidhatain (the two surahs of seeking refuge), alongside Surah Al-Falaq. It is a prayer seeking Allah's protection from the whispers of the retreating whisperer (al-waswas al-khannas) who whispers evil into the hearts of mankind.

The other surahs listed do not end with the word "mankind." Al-Zalzalah (The Earthquake) ends with a reference to deeds, Al-Takathur (The Rivalry in Worldly Increase) ends with a reference to being questioned about blessings, and Al-Falaq (The Daybreak) ends with a reference to the envious.

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The Prophet who built the Ark by Allah's command was Nuh (Noah, AS). The story of Nuh and the great flood is one of the most prominent narratives in the Qur'an, appearing in multiple surahs including Surah Hud (11:36-48), Surah Al-Mu'minun (23:27), and Surah Nuh (Chapter 71).

Nuh (AS) was sent to his people who had turned to idol worship. After centuries of preaching with little success, Allah commanded Nuh to build a large ark (ship). In Surah Hud (11:37), Allah instructed: "And construct the ship under Our observation and Our inspiration." The people mocked him for building a ship on dry land, but Nuh persisted in obedience to Allah's command.

When the flood came, Nuh boarded the ark with the believers and pairs of every animal species. The floodwaters destroyed the disbelievers, including Nuh's own son who refused to board. After the waters receded, the ark came to rest on Mount Judi (Qur'an 11:44).

The other prophets listed were not associated with building the Ark: Ibrahim (AS) is known for building the Ka'bah with his son Isma'il. Isa (Jesus, AS) performed miracles such as healing the sick and raising the dead. Musa (AS) is associated with the parting of the sea and the Exodus from Egypt.

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The main theme of Surah Al-Ikhlas (Chapter 112) is the oneness of Allah (Tawhid). The surah's very name, Al-Ikhlas, means "Sincerity" or "Purity of Faith," and its four concise verses provide the most concentrated statement of Islamic monotheism in the entire Qur'an:

1. "Qul huwa Allahu ahad" - Say: He is Allah, the One.
2. "Allahu as-samad" - Allah, the Eternal Refuge (the Self-Sufficient).
3. "Lam yalid wa lam yulad" - He neither begets nor is born.
4. "Wa lam yakun lahu kufuwan ahad" - Nor is there any equivalent to Him.

The Prophet (peace be upon him) said that this surah is equivalent to one-third of the Qur'an because it encapsulates the entire concept of Allah's nature and oneness, which is the foundational belief of Islam. The surah negates any form of polytheism, partnership with Allah, or attribution of human qualities such as having children or parents to Allah.

The other options are unrelated to this surah. Inheritance rules are found primarily in Surah Al-Nisa. The punishment of the grave is discussed in hadith literature. The birth of the Prophet is not a Qur'anic theme.

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The blowing of the trumpet (As-Sur) will be performed by the angel Israfil. This is a well-established belief in Islamic eschatology. Israfil is specifically assigned the duty of blowing the trumpet to signal the end of the world and the beginning of the Day of Judgement (Yawm al-Qiyamah).

According to Islamic teaching, there will be two blows of the trumpet. The first blow will cause all living creatures in the heavens and on earth to fall unconscious and die (except those whom Allah wills to spare), as referenced in Surah Az-Zumar (39:68). The second blow will resurrect all of creation for judgement before Allah.

Each of the other angels mentioned has a distinct role: Mikail (Michael) is responsible for managing provisions, sustenance, and natural phenomena like rainfall. Malik is the angel appointed as the guardian and keeper of Hellfire, as mentioned in Surah Az-Zukhruf (43:77). Jibril (Gabriel) is the angel of revelation, responsible for delivering Allah's messages to the prophets.

Exam tip: Associate each major angel with a single key role - Jibril with revelation, Mikail with provisions, Israfil with the trumpet, and Malik with Hellfire.

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Abu Bakr was the companion of Prophet Muhammad who earned the title As-Siddiq, meaning "The Truthful" or "The Testifier to the Truth." He received this title because he immediately and unhesitatingly believed the Prophet's account of the Night Journey and Ascension (Isra wal-Mi'raj), when Muhammad reported being transported from Makkah to Jerusalem and then ascending through the heavens in a single night. While many in Makkah doubted the account, Abu Bakr affirmed it without hesitation.

Abu Bakr was the first adult male to accept Islam and remained the Prophet's closest companion throughout his life. He later became the first Caliph (Khalifah) of Islam after the Prophet's death.

The other companions listed hold different titles: Umar ibn al-Khattab is known as Al-Faruq (The Distinguisher between truth and falsehood). Uthman ibn Affan is known as Dhun-Nurayn (The Possessor of Two Lights, having married two of the Prophet's daughters). Ali ibn Abi Talib is known as Asadullah (The Lion of Allah).

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The prayer referred to as "Salat al-Wusta" (the Middle Prayer) is the Asr prayer, according to the majority of Islamic scholars and the most widely accepted interpretation. The Qur'an commands special attention to this prayer in Surah Al-Baqarah (2:238): "Guard strictly your prayers, especially the Middle Prayer (Salat al-Wusta), and stand before Allah in devout obedience."

Several authentic hadiths identify the Asr prayer as Salat al-Wusta. In one narration recorded by Muslim, the Prophet (peace be upon him) said on the day of the Battle of the Trench (Al-Khandaq): "They have kept us from the Middle Prayer, the Asr prayer." This is considered the strongest textual evidence for the identification.

The term "al-Wusta" means "the middle" and Asr falls in the middle of the five daily prayers chronologically: Fajr and Dhuhr come before it, while Maghrib and Isha come after it. The Qur'an singles it out because it occurs during a busy time of the day when people are occupied with work and trade, making it the prayer most likely to be neglected or delayed.

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Wahshi ibn Harb is the person who killed Hamzah ibn Abdul-Muttalib (RA) at the Battle of Uhud in 3 AH, and who later accepted Islam. Wahshi was an Abyssinian slave renowned for his skill with the javelin. He was tasked by Hind bint Utbah (wife of Abu Sufyan) and his master Jubayr ibn Mut'im to kill Hamzah in exchange for his freedom, as Hamzah had killed Hind's father and uncle at the Battle of Badr.

During the Battle of Uhud, Wahshi found an opportunity and struck Hamzah with his javelin, killing him. After the conquest of Makkah in 8 AH, Wahshi eventually accepted Islam. The Prophet forgave him but reportedly asked him not to show his face, as it reminded him of his beloved uncle's death. Wahshi later participated in the Riddah Wars and is credited with killing the false prophet Musaylimah at the Battle of Yamama.

While Hind bint Utbah was the instigator and also later accepted Islam, she is not the one who physically killed Hamzah. Abu Sufyan was the overall Quraysh commander and also later became Muslim, but he did not kill Hamzah. Suhayl ibn Amr was another prominent Quraysh figure unrelated to this event.

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The Prophet who received the Torah (Tawrat) was Musa (Moses, AS). This is established in the Qur'an in multiple verses. In Surah Al-Ma'idah (5:44), Allah states: "Indeed, We sent down the Torah, in which was guidance and light." Surah Al-Isra (17:2) also confirms: "And We gave Musa the Scripture and made it a guidance for the Children of Israel."

The Torah was the divine scripture revealed to Musa for the guidance of the Bani Isra'il (Children of Israel). It contained laws, commandments, and moral teachings that formed the religious and legal foundation for the Israelite community.

In Islamic belief, there are four major revealed scriptures, each given to a specific prophet:

• The Tawrat (Torah) was given to Musa (AS)
• The Zabur (Psalms) was given to Dawud (AS)
• The Injil (Gospel) was given to Isa (AS)
• The Qur'an was given to Muhammad (SAW)

Ibrahim (AS), while one of the greatest prophets, received Suhuf (scrolls/scriptures) rather than one of the four major books.

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A Muslim must observe five compulsory (fard) prayers every day. These five daily prayers are the second pillar of Islam and were prescribed during the Prophet's night journey (Isra and Mi'raj). They are:

1. Fajr - the dawn prayer, performed before sunrise (2 units/rak'at)
2. Dhuhr - the midday prayer, performed after the sun passes its zenith (4 rak'at)
3. Asr - the afternoon prayer, performed in the late afternoon (4 rak'at)
4. Maghrib - the sunset prayer, performed just after sunset (3 rak'at)
5. Isha - the night prayer, performed after twilight has disappeared (4 rak'at)

Together these five prayers total 17 obligatory rak'at per day. The Qur'an commands the establishment of prayer in numerous verses, and the Prophet (peace be upon him) said in an authentic hadith that the five daily prayers are like a river at one's door in which one bathes five times a day, washing away sins.

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The reward for fasting is with Allah alone. This is based on a well-known hadith qudsi (sacred hadith, where Allah speaks through the Prophet) recorded in Sahih al-Bukhari and Sahih Muslim: "Every deed of the son of Adam is for him, except fasting; it is for Me, and I shall reward for it."

This hadith highlights the unique status of fasting among all acts of worship. While the rewards of other good deeds are calculated and multiplied by known amounts (for example, a good deed is multiplied tenfold to seven hundred times), the reward for fasting has no specified limit - it is reserved by Allah Himself and is beyond human calculation. Scholars explain that fasting is singled out because it is the most private act of worship: no one can truly verify whether a person is fasting except Allah, since fasting involves abstaining from actions (eating, drinking, and other physical desires) rather than performing visible deeds.

The angels record deeds but do not determine rewards. Prophet Muhammad (peace be upon him) conveyed the message but does not assign rewards. The community benefits from collective worship but does not control divine recompense.

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Surah Al-Fatihah, the opening chapter of the Qur'an, contains seven verses. This is confirmed by the Qur'an itself in Surah Al-Hijr (15:87), where it is referred to as "Al-Sab' al-Mathani" - meaning "the seven oft-repeated verses" - because Al-Fatihah is recited in every unit (rak'ah) of the five daily prayers.

The seven verses are: (1) Bismillah ir-Rahman ir-Rahim, (2) Alhamdulillahi Rabb il-Alamin, (3) Ar-Rahman ir-Rahim, (4) Maliki yawm id-din, (5) Iyyaka na'budu wa iyyaka nasta'in, (6) Ihdinas-sirat al-mustaqim, and (7) Sirat alladhina an'amta 'alayhim, ghayril-maghdubi 'alayhim wa lad-dallin.

Al-Fatihah is also known as Umm al-Kitab (Mother of the Book) and Al-Hamd (The Praise), and its recitation is an essential pillar of every unit of prayer in Islam.

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Before receiving prophethood, Prophet Musa (Moses) worked as a shepherd. After fleeing Egypt following the incident in which he accidentally killed an Egyptian, Musa travelled to the land of Madyan. There he helped two women water their flock at a well, which led him to meet their father, the elderly Prophet Shu'ayb (identified as Jethro in the biblical tradition). Shu'ayb offered Musa employment as a shepherd in exchange for marrying one of his daughters, and Musa tended sheep for eight to ten years (Surah Al-Qasas, 28:25-28).

Shepherding was in fact a common occupation among many prophets. A well-known hadith states that every prophet sent by Allah was a shepherd at some point. The experience of tending and protecting a flock is understood to develop the patience, vigilance, and care needed for the greater responsibility of guiding a community.

The other occupations listed do not apply to Musa. Merchant is more closely associated with Prophet Muhammad before his prophethood. Carpentry is traditionally linked to Prophet Isa (Jesus) through biblical sources, while farming is not specifically tied to Musa in Islamic sources.

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Surah Al-Tin (Surah 95) opens with the oath: "Wat-tini waz-zaytun" - "By the fig and the olive." The surah takes its name directly from this opening verse, in which Allah swears by the fig (tin) and the olive (zaytun), followed by Mount Sinai and the secure city of Makkah.

The other surahs listed have different openings and themes. Al-Duha (Surah 93) begins with an oath by the morning brightness. Al-Fajr (Surah 89) begins with an oath by the dawn. Al-Layl (Surah 92) begins with an oath by the night as it covers.

A useful revision strategy for the short surahs of Juz' Amma is to memorise the opening verse of each surah, since many are named after their opening oaths or key images.

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The covenant of all Prophets (Mithaq an-Nabiyyin) is referenced in Surah Al-Ahzab. Specifically, verse 7 of Surah Al-Ahzab (33:7) states: "And [mention, O Muhammad], when We took from the prophets their covenant and from you and from Nuh and Ibrahim and Musa and Isa, the son of Maryam; and We took from them a solemn covenant."

This verse describes the covenant (mithaq) that Allah took from all the prophets, with five of the greatest prophets (Ulul-Azm, the Prophets of Strong Will) mentioned by name: Muhammad (SAW), Nuh, Ibrahim, Musa, and Isa (AS). The covenant required each prophet to affirm the truth of Allah's message and to support one another's mission. Surah Al-Imran (3:81) also discusses a related covenant where prophets were asked to believe in and support any messenger who came after them confirming what they had.

While the covenant concept appears in Surah Al-Imran (3:81) as well, the specific verse that enumerates the prophets and their solemn covenant together is in Surah Al-Ahzab. Al-Ma'idah and Al-Tawbah deal with other aspects of Islamic law and practice but are not the primary location for the collective prophetic covenant.

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The angel responsible for bringing divine revelations to Prophet Muhammad (SAW) is Jibril (Gabriel). This is one of the most fundamental facts in Islamic belief. Jibril (AS) is the chief of the angels and the one entrusted by Allah with the delivery of His messages to all prophets, with the final and most significant being the revelation of the Qur'an to Muhammad (SAW).

The first revelation came through Jibril in the Cave of Hira on Mount Nur, when Jibril appeared to the Prophet and commanded him to read (Iqra'), as described in Surah Al-'Alaq (96:1-5). Jibril continued to bring revelations over approximately 23 years until the Qur'an was complete. The Qur'an itself refers to Jibril's role in Surah Al-Baqarah (2:97): "Say, whoever is an enemy to Jibril - it is he who has brought it (the Qur'an) down upon your heart by permission of Allah."

The other angels have different roles: Mikail (Michael) is responsible for provisions, sustenance, and natural phenomena such as rain. Israfil is the angel assigned to blow the trumpet (As-Sur) on the Day of Judgement. Malik is the keeper (guardian) of Hellfire, mentioned in Surah Az-Zukhruf (43:77).

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The verse declaring the perfection and completion of the Islamic religion appears in Surah Al-Ma'idah (5:3). The relevant portion reads: "This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion."

This verse was revealed during the Prophet's Farewell Pilgrimage at the plain of Arafat in 10 AH, and it is one of the most significant verses in the Qur'an because it signals that the legislative framework of Islam was now complete.

The other surahs, while containing important legal and theological content, do not contain this declaration. Al-Baqarah (Surah 2) covers many foundational rulings. Al-Imran (Surah 3) deals extensively with the people of the scripture and the Battle of Uhud. Al-Nisa (Surah 4) focuses on family law, inheritance, and women's rights. The perfection of the religion, however, is specifically stated in Al-Ma'idah.

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Caliph Uthman standardised and compiled the Qur'an (history of Uthmanic codex).

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The well near which Hajar (Hagar) found water is Zamzam. This is one of the most well-known events in Islamic history and is directly connected to the rituals of Hajj and Umrah.

According to Islamic tradition, Prophet Ibrahim (AS) left his wife Hajar and their infant son Isma'il in the barren, uninhabited valley of Makkah by Allah's command. When their water supply ran out, the baby Isma'il began to cry from thirst. Hajar desperately ran between the two hills of Safa and Marwa seven times, searching for water or help. This act of running between the two hills is commemorated in the Hajj and Umrah ritual known as Sa'i.

After her seventh trip, the angel Jibril (AS) struck the ground near Isma'il (or the baby kicked the ground, in some narrations), and water miraculously gushed forth. This spring became known as the Well of Zamzam. Hajar contained the flow and the water has continued to flow ever since, making the location of Makkah habitable and eventually leading to the settlement of Arab tribes in the area.

The other options are names associated with water in Islamic tradition but are not the well of Hajar: Kawthar is a river in Paradise mentioned in Surah Al-Kawthar (108:1). Salsabil and Tasnim are both names of springs in Paradise, mentioned in Surah Al-Insan (76:18) and Surah Al-Mutaffifin (83:27) respectively.

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The longest ayah (verse) in the Qur'an is found in Surah Al-Baqarah. It is verse 282, commonly known as Ayat ad-Dayn (the Verse of Debt/Financial Transaction). This single verse spans approximately one full page of the standard Mushaf and deals comprehensively with the rules governing financial transactions, debts, and contracts.

Ayah 282 of Surah Al-Baqarah instructs believers to write down their debts and financial obligations, to have witnesses present, and provides detailed guidance on the proper way to document such agreements. It covers the appointment of a scribe, the number and type of witnesses required, and the circumstances under which documentation may be exempted (such as immediate hand-to-hand trade).

Surah Al-Baqarah is also the longest surah in the Qur'an, with 286 verses. It contains several other notable passages including Ayatul Kursi (verse 255) and the final two verses that are recommended for recitation before sleep.

The other surahs listed - Al-Tawbah (Chapter 9), Al-Imran (Chapter 3), and Al-Nisa (Chapter 4) - all contain lengthy verses, but none surpasses verse 282 of Al-Baqarah in length.

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Prophet Sulaiman (Solomon, peace be upon him) was the Prophet uniquely gifted by Allah with the ability to command and control the jinn. The Qur'an describes this in several passages, notably in Surah Al-Naml (27:17) where it states that Sulaiman's forces were assembled from among the jinn, humans, and birds, all marshalled in orderly ranks. Surah Saba (34:12-13) further describes how the jinn worked under Sulaiman's command, building palaces, statues, large basins, and fixed cooking pots.

Sulaiman's dominion over the jinn was part of a broader set of extraordinary gifts from Allah. He could understand the speech of birds and animals, had command over the wind, and possessed vast wisdom and kingdom. He prayed to Allah in Surah Sad (38:35): "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me."

The other Prophets were associated with different roles: Ibrahim (Abraham) with the establishment of monotheism and the rebuilding of the Ka'bah, Isa (Jesus) with healing miracles, and Musa (Moses) with the deliverance of the Israelites from Pharaoh.

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The Prophet Muhammad performed his Farewell Pilgrimage (Hajjat al-Wada') in 10 AH (After Hijrah), corresponding to 632 CE. This was the only Hajj the Prophet performed after the emigration to Madinah, and it took place just a few months before his death in Rabi' al-Awwal of 11 AH.

During this pilgrimage, the Prophet delivered his famous Farewell Sermon (Khutbat al-Wada') on the plain of Arafat, in which he addressed fundamental principles of Islam including the sanctity of life and property, the equality of all people regardless of race, the rights of women, the prohibition of usury (riba), and the importance of holding fast to the Qur'an and Sunnah. It is also during this pilgrimage that the verse declaring the perfection of the religion (Surah Al-Ma'idah, 5:3) was revealed.

The other dates are incorrect. 5 AH corresponds to the Battle of the Trench. 8 AH was the year of the Conquest of Makkah (Fath Makkah). 12 AH falls after the Prophet's death.

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The prayer offered just after sunset is Maghrib. Its name comes from the Arabic word "gharb" (west/setting), referring to the setting of the sun. Maghrib is the fourth of the five daily obligatory prayers and consists of three units (rak'at). Its time begins immediately after the sun sets below the horizon and lasts until the red twilight (shafaq) disappears from the sky.

The other prayers are performed at different times of day:

• Fajr is the dawn prayer, performed before sunrise.
• Asr is the afternoon prayer, performed in the mid-to-late afternoon when the shadow of an object equals its length (or double its length, according to some schools).
• Isha is the night prayer, performed after the twilight has completely disappeared, which is later than sunset - not immediately after it.

Maghrib has the shortest window of any of the five prayers. Because it must be prayed promptly after sunset, the Prophet (peace be upon him) advised Muslims not to delay it.

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The Ka'bah is referred to in the Qur'an as Al-Bayt al-Haram, meaning "The Sacred House" or "The Inviolable House." This title appears in several Qur'anic verses, including Surah Al-Ma'idah (5:97): "Allah has made the Ka'bah, the Sacred House (Al-Bayt al-Haram), a sanctuary for the people." The word "Haram" here means sacred, inviolable, or prohibited (from violation), indicating the sanctity of the Ka'bah and the area surrounding it.

The other terms refer to different locations. Al-Masjid al-Aqsa ("The Farthest Mosque") refers to the mosque in Jerusalem, which is the third holiest site in Islam and the destination of the Prophet's night journey (Isra). Masjid al-Quds is another name for the mosque in Jerusalem, with "Quds" meaning "holy." Al-Rawda ("The Garden") refers to the area between the Prophet's pulpit and his tomb in Masjid al-Nabawi in Madinah, considered one of the gardens of Paradise.

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Sumayyah bint Khayyat is recognised as the first martyr (shahidah) in Islam. She was the mother of Ammar ibn Yasir and the wife of Yasir ibn Amir. The family were among the earliest converts to Islam in Makkah and suffered severe persecution by the Quraysh, particularly by Abu Jahl.

Sumayyah refused to renounce her faith despite prolonged torture. Abu Jahl ultimately killed her by stabbing her with a spear, making her the first person - male or female - to give her life for Islam. The Prophet Muhammad (peace be upon him) would pass by the family while they were being tortured and offer them comfort, saying: "Patience, O family of Yasir, for your appointment is in Paradise."

Her husband Yasir also died under torture shortly after her, becoming the first male martyr. Their son Ammar survived and became a prominent companion of the Prophet. While Bilal ibn Rabah endured extreme torture (being placed on hot sand with heavy stones on his chest), he survived his persecution. Khabbab ibn al-Aratt also suffered greatly but was not the first to die for the faith. Sumayyah's martyrdom holds a special place in Islamic history as a symbol of unwavering faith.

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The migration (Hijrah) of Prophet Muhammad (peace be upon him) from Makkah to Madinah in 622 CE is one of the most significant events in Islamic history. The Prophet left Makkah because the persecution of Muslims by the Quraysh had become unbearable, and the people of Yathrib (later renamed Madinah, meaning "The City of the Prophet") had pledged allegiance to him and invited him to settle among them.

Madinah is the correct destination of the Hijrah. The other locations listed played different roles in early Islamic history. Abyssinia (modern-day Ethiopia) was the destination of an earlier, smaller migration where some persecuted Muslims sought refuge under the Christian king Negus, but the Prophet himself did not migrate there. Taif was a city where the Prophet once travelled to seek support but was rejected and stoned. Jerusalem (Al-Quds) is associated with the night journey (Isra and Mi'raj), not the Hijrah.

The Hijrah to Madinah marks the beginning of the Islamic calendar (Hijri calendar) and established the first organised Muslim community (Ummah), making it a turning point for the spread of Islam.

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Ayatul Kursi (the Verse of the Throne) is found in Surah Al-Baqarah. It is specifically verse 255 of the second chapter of the Qur'an. Ayatul Kursi is one of the most well-known and frequently recited verses in the Qur'an, and it is considered the greatest verse in the entire Qur'an according to an authentic hadith narrated by Ubayy ibn Ka'b.

The verse describes Allah's absolute sovereignty, power, and knowledge. It begins with "Allahu la ilaha illa Huwa, Al-Hayyul-Qayyum" (Allah - there is no deity except Him, the Ever-Living, the Self-Sustaining). It affirms that Allah's Kursi (Throne/Footstool) extends over the heavens and the earth, and that preserving them does not tire Him. The verse encapsulates core aspects of Tawhid (the oneness of Allah).

Surah Al-Baqarah is the longest surah in the Qur'an with 286 verses. The other surahs listed - Al-Nisa (Chapter 4), Al-Imran (Chapter 3), and Al-Tawbah (Chapter 9) - do not contain Ayatul Kursi, although they each contain important verses on other aspects of Islamic law and belief.