JAMB UTME - Islamic Religious Studies - 2025

The tribe of Quraysh is mentioned in the surah that bears their name: Surah Quraysh (Chapter 106). This is a short surah of four verses that specifically addresses the Quraysh tribe and their blessings from Allah.

Surah Quraysh reads: "For the accustomed security of the Quraysh - Their accustomed security [in] the caravan of winter and summer - Let them worship the Lord of this House, Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear" (106:1-4). The surah reminds the Quraysh of the favours Allah bestowed upon them, particularly their safe trade caravans that travelled to Yemen in winter and to Syria (Ash-Sham) in summer, and calls them to worship the Lord of the Ka'bah in gratitude.

The Quraysh were the dominant tribe in Makkah and the custodians of the Ka'bah. Prophet Muhammad (SAW) himself belonged to the Quraysh tribe, specifically the clan of Banu Hashim.

Surah Al-Fil (Chapter 105) is closely related as it describes the destruction of the army of Abraha who tried to destroy the Ka'bah, but it does not name the Quraysh. Al-Asr (Chapter 103) deals with the concept of time and loss. Al-Kauthar (Chapter 108) speaks of the abundance given to the Prophet.

The Arabic term for the pilgrimage to Makkah is Hajj. It is the fifth pillar of Islam and is obligatory once in a lifetime for every Muslim who is physically and financially able to undertake it. The Hajj takes place annually during the month of Dhul Hijjah, the twelfth month of the Islamic calendar.

The five pillars of Islam, each with its own Arabic term, are:

• Shahadah - the declaration of faith
• Salat - the five daily prayers
• Zakah - obligatory almsgiving
• Sawm - fasting during the month of Ramadan
• Hajj - the pilgrimage to Makkah

The other options in this question are themselves pillars of Islam but refer to different acts of worship. Salat is prayer, not pilgrimage. Zakah is the obligatory charity. Sawm is fasting. Being able to match each Arabic term to its correct pillar is essential for Islamic Studies examinations.

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.

The Prophet who was swallowed by a big fish was Yunus (Jonah, AS). This story is narrated in the Qur'an in multiple places, most notably in Surah As-Saffat (37:139-148) and Surah Al-Anbiya (21:87-88). Yunus is also known by the title Dhun-Nun (the one of the fish/whale).

Yunus (AS) was sent to the people of Nineveh, who rejected his message. Frustrated by their disbelief, he left his people without Allah's permission. He boarded a ship, and when a storm threatened to sink it, the passengers cast lots to determine who should be thrown overboard to lighten the load. The lot fell on Yunus, and he was cast into the sea, where a great fish swallowed him.

Inside the belly of the fish, Yunus (AS) called out to Allah with the famous supplication: "La ilaha illa Anta, Subhanaka, inni kuntu min adh-dhalimin" (There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers) (Qur'an 21:87). Allah accepted his repentance and commanded the fish to cast him out onto the shore. He was then restored and sent back to his people, who this time accepted his message.

Musa, Ibrahim, and Nuh (AS) each had different trials but none involved being swallowed by a fish.

Prophet Isa (Jesus) is the prophet who spoke from the cradle as a newborn infant. This miraculous event is narrated in Surah Maryam (19:29-33). When Maryam (Mary) returned to her people carrying the baby Isa, they accused her of wrongdoing. She pointed to the infant, and he spoke, saying: "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet" (19:30).

This miracle served two purposes: it defended Maryam's honour against the accusations of her people, and it established Isa's prophetic mission from the very moment of his birth. The Qur'an also references this ability in Surah Al-Imran (3:46), where it states that Isa would speak to people in the cradle and in maturity.

None of the other prophets listed are reported to have spoken from the cradle. Prophet Muhammad received revelation at the age of forty. Prophet Musa's early life involved his rescue from the Nile. Prophet Yusuf's story centres on his childhood dreams and later trials in Egypt.

Adam is the first human being created by Allah. The Qur'an describes his creation from clay (tin) in several surahs, including Al-Baqarah (2:30-34), Al-Hijr (15:26-29), and Sad (38:71-72). After shaping Adam from clay, Allah breathed His spirit into him and commanded the angels to prostrate before him.

Adam holds the unique distinction of being both the first human and the first prophet in Islam. He was placed in Paradise along with his wife Hawwa (Eve) and was later sent down to earth after eating from the forbidden tree.

The other prophets listed came much later in the chain of prophethood. Idris is traditionally regarded as one of the earliest prophets after Adam, but not the first human. Nuh (Noah) came generations after Adam and is known for the great flood. Musa (Moses) came still later, sent to the Children of Israel in Egypt.

The first revealed verses of the Qur'an were in Surah Al-'Alaq (Chapter 96), also known as Surah Iqra'. The first five verses of this surah were the very first words of the Qur'an to be revealed to Prophet Muhammad (SAW) through the angel Jibril (AS) in the Cave of Hira on Mount Nur, near Makkah, in approximately 610 CE.

These opening verses are: "Recite in the name of your Lord who created. Created man from a clinging substance ('alaq). Recite, and your Lord is the most Generous. Who taught by the pen. Taught man that which he knew not" (Qur'an 96:1-5). The word 'alaq in the surah's name refers to the clinging clot or clinging substance from which the human being is created, and gives the surah its name.

The event of this first revelation marks the beginning of Prophet Muhammad's prophethood and the start of the 23-year period during which the entire Qur'an was gradually revealed.

The other surahs listed are all short surahs found near the end of the Qur'an: Al-Kawthar (Chapter 108) is about the abundance granted to the Prophet. Al-Falaq (Chapter 113) and Al-Nas (Chapter 114) are the two protective surahs (Al-Mu'awwidhatayn) seeking refuge in Allah. None of these were the first to be revealed.

Surah Al-Imran refers to the family of 'Imran, which includes Maryam (mother of Isa), as seen in Qur'an 3:33: "Indeed, Allah chose
Adam, Noah, the family of Abraham and the family of 'Imran."

Prophet Isa (Jesus) was given the Gospel, known in Arabic as the Injil. The Qur'an states in Surah Al-Ma'idah (5:46): "And We sent, following in their footsteps, Isa, the son of Maryam, confirming that which came before him in the Torah; and We gave him the Injil, in which was guidance and light."

In Islamic belief, each of the major divine scriptures was revealed to a specific prophet. The four commonly referenced scriptures and their recipients are:

• The Suhuf (Scrolls) were given to Ibrahim (Abraham)
• The Tawrah (Torah) was given to Musa (Moses)
• The Zabur (Psalms) was given to Dawud (David)
• The Injil (Gospel) was given to Isa (Jesus)
• The Qur'an was given to Muhammad

Knowing which scripture was revealed to which prophet is a foundational topic in Islamic Studies and is frequently tested in examinations.

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.

The father of Prophet Yahya (John the Baptist, AS) was Zakariyyah (Zechariah, AS). This is clearly stated in the Qur'an in Surah Maryam (19:7), where Allah gave Zakariyyah the glad tidings of a son named Yahya: "O Zakariyyah, indeed We give you good tidings of a boy whose name will be Yahya. We have not assigned to any before him that name."

Zakariyyah (AS) was an elderly prophet who served as a guardian of Maryam (Mary) in the temple. He and his wife had been childless for many years, and his wife was barren. Despite his advanced age, Zakariyyah prayed earnestly to Allah for an heir, as described in Surah Maryam (19:2-6). Allah answered his prayer miraculously, granting him Yahya - a son who would be a prophet, noble, chaste, and righteous.

The other prophets listed are not the father of Yahya: Musa (AS) and Harun (AS) were brothers, both prophets sent to the Children of Israel and to Pharaoh. Sulaiman (AS) was the son of Prophet Dawud (AS) and was known for his kingdom and wisdom, not as the father of Yahya.

Surah Al-Nisa (Chapter 4) is named after women. The word "Al-Nisa" is Arabic for "The Women," making it the surah whose title directly references women. It is one of the longest surahs in the Qur'an (176 verses) and addresses numerous issues relating to women's rights, including inheritance, marriage, dowry (mahr), the treatment of orphans, and family law.

Among the other options, Al-Talaq (Chapter 65) means "The Divorce" and deals with divorce proceedings, but is not named after a woman or women. Al-Ahzab (Chapter 33) means "The Confederate Tribes" and refers to the coalition of forces that attacked Madinah in the Battle of the Trench. Al-Mumtahanah (Chapter 60), meaning "She Who is Examined" or "The Examined Woman," also has a feminine reference in its title, relating to the testing of women who emigrated from Makkah. However, Al-Nisa is the most prominent and widely recognised surah named directly after women in the Qur'an.

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.

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.

Prophet Ayyub (Job) is the prophet most renowned in Islam for enduring severe illness with extraordinary patience (sabr). According to Islamic tradition, Ayyub was afflicted with a prolonged and debilitating illness that lasted for years, during which he lost his health, his wealth, and his family's support. Despite all of this, he never complained against Allah's decree.

The Qur'an records his supplication in Surah Al-Anbiya (21:83): "Indeed, adversity has touched me, and You are the Most Merciful of the merciful." Allah responded by healing him and restoring his blessings, as described in Surah Sad (38:41-44). Ayyub's story is the primary Qur'anic example of patience through physical suffering.

The other prophets listed faced different trials. Yusuf (Joseph) endured imprisonment and betrayal by his brothers. Yaqub (Jacob) suffered the prolonged grief of losing Yusuf. Harun (Aaron) assisted Musa but is not associated with a trial of illness.

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).

The Islamic (Hijri) calendar begins from the Hijrah to Madinah - the migration of Prophet Muhammad (peace be upon him) and his companions from Makkah to Madinah in 622 CE. This event was chosen as the starting point of the Muslim calendar during the caliphate of Umar ibn al-Khattab, who recognised the Hijrah as the most transformative event in Islamic history because it marked the establishment of the first Muslim state and community.

The Hijrah was chosen over other significant events for several reasons. The birth of the Prophet, while important, did not immediately change the political or social order. The conquest of Makkah (630 CE) came much later and represented the culmination of the Islamic mission, not its beginning as an organised community. The first revelation of the Qur'an (610 CE) marked the start of prophethood, but the Muslim community was not yet formed as a political entity.

The Hijri calendar is a purely lunar calendar with 12 months, beginning with Muharram. The year of the Hijrah is designated as 1 AH (After Hijrah).

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.

The term Huda in the Qur'an means guidance. It comes from the Arabic root h-d-y, which carries the meaning of guiding, directing, or showing the right path. The word appears frequently throughout the Qur'an. One of the most well-known occurrences is in the second verse of Surah Al-Baqarah (2:2): "This is the Book about which there is no doubt, a guidance (huda) for those conscious of Allah."

The Qur'an itself is repeatedly described as huda (guidance) for humanity, and the concept of divine guidance is central to Islamic theology. It encompasses showing the straight path, directing believers toward righteous conduct, and illuminating truth from falsehood.

The other options represent related but distinct Qur'anic concepts. Blessing corresponds to the Arabic term barakah. Mercy corresponds to rahmah. Light corresponds to nur. While guidance, mercy, and light are sometimes mentioned together in the Qur'an when describing its qualities, the specific Arabic term huda translates to guidance.

The name "Al-Qur'an" is derived from the Arabic root qa-ra-a, which means "to read" or "to recite." Accordingly, Al-Qur'an literally means "The Recitation" or "That which is recited." This name reflects the fundamental nature of the Qur'an as a text meant to be recited aloud, memorised, and transmitted through oral recitation - a practice that began with the very first revelation when the angel Jibril (AS) commanded Prophet Muhammad (SAW) with the word Iqra' ("Recite!") in the Cave of Hira.

The Qur'an is the final holy book revealed by Allah, sent down over approximately 23 years. Its identity as "The Recitation" distinguishes it from other scriptures in that its preservation has always been tied to oral transmission alongside written recording. Millions of Muslims (huffaz) memorise the entire text, making it the most widely memorised book in history.

The other options are not accurate translations of "Al-Qur'an": "The Law" would more closely correspond to the Torah/Tawrat. "The Testament" is associated with Christian scripture terminology. "The Reminder" (Adh-Dhikr) is indeed one of the names used for the Qur'an in the Qur'an itself (Surah Al-Hijr, 15:9), but it is not the meaning of the word "Al-Qur'an."

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.

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.

The Prophet who received the Zabur (Psalms) was Dawud (David, AS). This is stated in the Qur'an in Surah Al-Isra (17:55): "And your Lord is most knowing of whoever is in the heavens and the earth. And We have made some of the prophets exceed others [in favour], and to Dawud We gave the Zabur." The same is confirmed in Surah An-Nisa (4:163).

The Zabur is one of the four major divine scriptures in Islam. It consisted primarily of hymns, praises, supplications, and words of wisdom revealed to Dawud (AS). Dawud was known for his exceptionally beautiful voice, and when he recited the Zabur, the mountains and birds would join him in glorifying Allah, as described in Surah Saba (34:10) and Surah Sad (38:18-19).

Each of the four major scriptures was given to a specific prophet:

• Tawrat (Torah) - revealed to Musa (AS)
• Zabur (Psalms) - revealed to Dawud (AS)
• Injil (Gospel) - revealed to Isa (AS)
• Qur'an - revealed to Muhammad (SAW)

Ibrahim (AS) received Suhuf (scrolls) rather than one of the four major books.

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.

Prophet Yusuf (Joseph, peace be upon him) is the Prophet renowned in the Qur'an for his God-given ability to interpret dreams. An entire surah - Surah Yusuf (Chapter 12) - is devoted to his story and is described by the Qur'an as "the best of stories" (ahsan al-qasas).

Yusuf's gift of dream interpretation is demonstrated at several key points in his story. As a child, he told his father Ya'qub (Jacob) about a dream in which eleven stars, the sun, and the moon prostrated to him - a vision that later came true. While imprisoned in Egypt, he correctly interpreted the dreams of two fellow inmates: one would serve wine to the king, and the other would be crucified. Most famously, he interpreted the King of Egypt's dream of seven fat cows being devoured by seven lean cows and seven green ears of grain alongside seven dry ones, predicting seven years of abundance followed by seven years of famine. This interpretation saved Egypt from disaster and led to Yusuf's appointment as treasurer of Egypt.

The other Prophets listed are associated with different miracles: Musa (Moses) with the staff and parting of the sea, Harun (Aaron) as Musa's assistant and spokesman, and Isa (Jesus) with healing the sick and raising the dead by Allah's permission.

The splitting of the moon is mentioned in Surah Al-Qamar (Surah 54). The very first verse of this surah states: "The Hour has come near, and the moon has split" (54:1). The surah takes its name, Al-Qamar (meaning "The Moon"), from this event.

In Islamic tradition, the splitting of the moon is regarded as one of the miracles performed by Prophet Muhammad. When the Quraysh of Makkah demanded a miraculous sign, the moon was split into two halves, which were then reunited by Allah's command.

The other surahs listed are not associated with this event. Al-Najm (Surah 53, "The Star") discusses the Prophet's ascension and revelation. Al-Mulk (Surah 67, "The Sovereignty") addresses Allah's dominion over creation. Al-Shams (Surah 91, "The Sun") opens with oaths by celestial and natural phenomena but does not mention the splitting of the moon.

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.

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.

The story of the People of the Cave (Ashab al-Kahf) is narrated in Surah Al-Kahf (Surah 18). The surah itself takes its name from this story: Al-Kahf means "The Cave" in Arabic.

The narrative (18:9-26) tells of a group of righteous young men who fled religious persecution in their city. They took refuge in a cave, where Allah caused them to sleep for approximately 309 years. When they awoke, they discovered that the world had changed entirely and the people of their city had become believers. This story illustrates Allah's power over time, His protection of the faithful, and the reality of resurrection.

The other surahs do not contain this narrative. Al-Tin (Surah 95) is a short surah about human nature and creation. Al-Fil (Surah 105) recounts the story of the army of the elephant that attacked Makkah. Al-Hajj (Surah 22) deals with the pilgrimage rites and themes of resurrection but does not contain the cave story.

Maryam (Mary) was the mother of Prophet Isa (Jesus). The Qur'an gives Maryam a uniquely honoured position: she is the only woman mentioned by name in the entire Qur'an, and an entire surah (Surah Maryam, Surah 19) is named after her. The Qur'an regularly refers to Isa as "Isa ibn Maryam" (Jesus, son of Mary), emphasising his maternal lineage given the absence of a human father.

Maryam was the daughter of Imran, from a devout family. She was dedicated to worship at the temple from childhood and was under the guardianship of Prophet Zakariyya. The Qur'an describes her as chosen above all women of the worlds: "O Maryam, indeed Allah has chosen you and purified you and chosen you above the women of the worlds" (Surah Al-Imran, 3:42).

The other women listed have different roles. Hajar was the wife of Prophet Ibrahim and mother of Ismail. Fatima was the daughter of Prophet Muhammad. Aisha was one of the Prophet Muhammad's wives.

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).

The Surah referred to as the "Heart of the Qur'an" is Surah Yasin (Chapter 36). This designation comes from a hadith attributed to the Prophet Muhammad (SAW): "Everything has a heart, and the heart of the Qur'an is Yasin" (reported by Tirmidhi and others, though scholars have discussed its chain of narration).

Surah Yasin contains 83 verses and covers several core themes of Islamic belief: the truth of prophethood and revelation, the signs of Allah's creative power in nature, the reality of death and resurrection, and the certainty of the Day of Judgement. It presents parables and arguments that reinforce the central messages of the entire Qur'an, which is one reason scholars explain why it is called its "heart" - it encapsulates the essence of the Qur'an's message in a concentrated form.

Surah Yasin is widely recited by Muslims, especially for the sick and dying, and is considered to bring blessings and mercy.

The other surahs listed serve different purposes: Al-Rahman (Chapter 55) is known as the "Bride of the Qur'an" and repeatedly asks "Which of the favours of your Lord will you deny?" Al-Naba (Chapter 78) deals with the Day of Resurrection. Al-Mulk (Chapter 67) discusses Allah's sovereignty and is known for its protective virtue in the grave.

The Prophet whose sons plotted against him was Yaqub (Jacob, AS). The Qur'an devotes a large portion of Surah Yusuf (Chapter 12) to this story. Yaqub had twelve sons, and the older brothers became jealous of their father's deep love for their younger brother Yusuf (Joseph, AS). They conspired together and threw Yusuf into a well, then returned to their father with his shirt stained in false blood, claiming that a wolf had devoured him.

This plot against Yusuf was, by extension, a plot against Yaqub himself, as it was designed to deceive him and remove the son he loved dearly. Yaqub saw through their story, saying "Rather, your souls have enticed you to something" (Qur'an 12:18), and he bore the separation with beautiful patience (sabr jamil) for many years until he was eventually reunited with Yusuf in Egypt.

The other prophets listed were not subject to plots by their own sons in the Qur'anic narrative. Nuh (AS) had a son who refused to board the Ark and drowned, but this was disobedience rather than a conspiracy. Ibrahim (AS) is not recorded as having sons who plotted against him. Musa (AS) is not described in the Qur'an as having sons who conspired against him.

Prophet Isa (Jesus, peace be upon him) is the Prophet known in the Qur'an for performing healing miracles by Allah's permission. The Qur'an describes these miracles in Surah Al-Imran (3:49), where Isa declares: "I cure the blind and the leper, and I give life to the dead, by Allah's permission." This verse makes clear that these healings were not from Isa's own power but were miracles granted to him by Allah as signs of his prophethood.

Isa's miracles also included speaking from the cradle as an infant, fashioning a bird from clay and breathing life into it by Allah's permission, and informing people of what they ate and stored in their homes. These extraordinary signs were given to him to confirm his message to the Children of Israel.

The other Prophets were associated with different miracles and roles. Sulaiman (Solomon) was given dominion over the jinn, wind, and animals. Musa (Moses) was given the staff that transformed into a serpent and the ability to part the sea. Dawud (David) was given the Psalms (Zabur), a powerful voice, and the ability to soften iron.

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.

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.

Verse 49:13 of the Qur'an (Surah Al-Hujurat) is the foundational verse on the equality of all human beings in Islam. It states: "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you."

This verse establishes several key principles:

• All human beings share a common origin (created from a single male and female).
• Ethnic, racial, and tribal differences exist for mutual recognition and cooperation, not for superiority or discrimination.
• The only valid basis for distinction in the sight of Allah is taqwa (righteousness and God-consciousness), not lineage, wealth, colour, or social status.

The other verses address different topics: 5:3 (Surah Al-Ma'idah) discusses the completion and perfection of the religion of Islam; 4:59 (Surah An-Nisa) commands obedience to Allah, the Messenger, and those in authority; and 24:2 (Surah An-Nur) prescribes the punishment for unlawful sexual relations.

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.

Surah Al-Baqarah (The Cow) is the longest surah in the Qur'an. It is the second surah and contains 286 verses (ayat), covering a wide range of topics including faith, law, guidance for the Muslim community, stories of previous prophets, and regulations on matters such as fasting, pilgrimage, financial transactions, and family law.

The other surahs listed are also among the longer chapters of the Qur'an but are shorter than Al-Baqarah:

• Al-Imran (The Family of Imran) is the third surah with 200 verses.
• Al-Nisa (The Women) is the fourth surah with 176 verses.
• Al-Ma'idah (The Table Spread) is the fifth surah with 120 verses.

Al-Baqarah was revealed in Madinah and is sometimes called the "peak" of the Qur'an due to its comprehensive coverage of Islamic principles. It contains some of the most well-known verses, including Ayat al-Kursi (the Throne Verse, 2:255) and the final two verses (2:285-286), which are widely recited for protection.

The definitive verse forbidding alcohol (and other intoxicants) is found in Surah Al-Ma'idah (5:90-91). The verse states: "O you who have believed, indeed, intoxicants (khamr), gambling, [sacrificing on] stone altars, and divining arrows are but defilement from the work of Shaytan, so avoid it that you may be successful."

The prohibition of alcohol in the Qur'an was revealed gradually, in stages:

1. In Surah Al-Baqarah (2:219), the Qur'an acknowledged that there is both sin and benefit in wine and gambling, but stated that the sin is greater than the benefit. This was an initial discouragement, not a full prohibition.
2. In Surah Al-Nisa (4:43), Muslims were told not to approach prayer while intoxicated, restricting the times when drinking was permissible.
3. Finally, in Surah Al-Ma'idah (5:90-91), the complete and unequivocal prohibition was revealed, commanding believers to avoid intoxicants entirely and categorising them as an abomination from the work of Shaytan.

The verse in Surah Al-Ma'idah is considered the final and definitive ruling (hukm) on the matter because it was the last to be revealed on this subject and uses the strongest language of prohibition. Al-Imran does not contain a specific verse on the prohibition of alcohol.