JAMB UTME - Islamic Religious Studies - 2025

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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 question asks which person was commanded to sacrifice his son as a test from Allah. However, there is an important distinction to make: the person commanded to perform the sacrifice was Prophet Ibrahim (AS), not one of his sons. The question's options list only the sons, not Ibrahim himself.

In the Qur'an (Surah As-Saffat, 37:102-107), Allah tested Ibrahim (AS) by commanding him in a dream to sacrifice his son. When Ibrahim and his son both submitted to Allah's will, Allah ransomed the son with a great sacrifice (a ram), demonstrating that the test was about obedience, not the actual taking of a life.

Among the options given, the question appears to be asking which son was the one to be sacrificed. In mainstream Islamic scholarship, the son whom Ibrahim was commanded to sacrifice was Isma'il (AS). This is the predominant view based on the Qur'anic narrative in Surah As-Saffat, where the story of the sacrifice appears in the context of Isma'il's birth narrative, and the birth of Ishaq is mentioned separately afterwards as additional glad tidings.

Yusuf (AS) was the son of Yaqub, not Ibrahim, and is known for the story of being cast into a well by his brothers. Yaqub (AS) was the son of Ishaq and grandson of Ibrahim. Ishaq (AS) was Ibrahim's second son through Sarah, and while a minority of scholars hold he was the sacrificial son, the majority position identifies Isma'il.

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The Arabic term for permissible actions in Islam is Halal. In Islamic jurisprudence (fiqh), halal refers to anything that is lawful and permitted under Islamic law. It applies broadly to food, drink, financial transactions, personal conduct, and any other aspect of life.

Islamic law classifies all human actions into five categories (al-ahkam al-khamsah):

• Wajib/Fard - obligatory (rewarded if done, sinful if omitted)
• Mustahab/Mandub - recommended (rewarded if done, no sin if omitted)
• Mubah/Halal - permissible (no reward or sin either way)
• Makruh - disliked (better to avoid, but no sin if done)
• Haram - prohibited (sinful if done, rewarded if avoided)

Among the options listed, Haram is the direct opposite of Halal, meaning what is forbidden. Mustahab refers to recommended acts that are more than merely permissible. Sunnah refers to the practice of Prophet Muhammad and, in jurisprudential usage, overlaps with recommended acts. The term that specifically denotes general permissibility is Halal.

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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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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.

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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."

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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.

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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.

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In Islamic eschatology, the angel Israfil is tasked with blowing the trumpet (Sur) that signals the end of the world and the resurrection of all creation. The trumpet is blown twice: the first blast causes every living being to perish, and the second blast resurrects all souls for the Day of Judgment (Yawm al-Qiyamah).

This role is specific to Israfil and is distinct from the duties of the other major angels. Jibril (Gabriel) is the angel of revelation who brought the Qur'an to Prophet Muhammad. Mikail (Michael) is responsible for provisions and natural phenomena such as rain. Malik is the guardian of Hellfire, as mentioned in Surah Az-Zukhruf (43:77).

The association of Israfil with the trumpet is grounded in well-known hadith literature and is a standard teaching point in Islamic Studies. When revising the roles of the angels, remember that each of the four major angels has a distinct, non-overlapping function.

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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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In Islamic jurisprudence, different Arabic terms describe distinct categories of fasting. Nafl (also spelled Nawafil in the plural) refers to voluntary or supererogatory acts of worship - those performed beyond what is obligatory. Voluntary fasting falls under this category because it is not required but is highly recommended and earns additional reward from Allah.

The other terms have different meanings. Qada refers to making up missed obligatory fasts, such as those missed during Ramadan due to illness or travel. Iftar is the meal eaten to break the fast at sunset, not a type of fasting itself. Kaffarah is an act of expiation or atonement required when an obligatory fast is deliberately broken without a valid reason; it typically involves fasting for 60 consecutive days, feeding 60 poor people, or freeing a slave.

Examples of Nafl fasting include fasting on Mondays and Thursdays, the white days (13th, 14th, and 15th of each lunar month), the Day of Arafah, and six days in the month of Shawwal.

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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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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.

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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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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 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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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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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.

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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.

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Some of Musa's people who violated the Sabbath were transformed into apes, as recorded in Qur'an 2:65: "Be you apes, despised."

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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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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.

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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 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).

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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 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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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.

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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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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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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.

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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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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 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."

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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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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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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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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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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.

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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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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.