JAMB UTME - Islamic Religious Studies - 2023

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In the context of Islamic beliefs, Al-Akhirah refers to the concept of the hereafter or the life after death. It encompasses the belief that there is a continuation of life after we die and that our actions in this world will be judged and rewarded or punished accordingly.
Similarly, Al-Qiyammah is a term used in Islam to refer to the concept of Resurrection. It signifies the belief that after death, there will be a day when all human beings will be resurrected and brought back to life in order to face judgment for their deeds.
So, the correct answer to the relationship between Al-Qiyammah and Al-Akhirah would be Resurrection. Al-Qiyammah is the event of resurrection, which is a part of the overall concept of Al-Akhirah or the hereafter in Islam.

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In Hadith 16, "La Taghdab" means "do not get angry". It is an Arabic phrase that carries a simple and important message in Islam. The Prophet Muhammad (peace be upon him) advised his followers to control their anger and not let it overcome them. Anger is a natural human emotion, but it can often lead to negative consequences and harm both to oneself and others. Getting angry can cloud our judgment, lead us to say hurtful words, and may even result in physical aggression. Therefore, Islam encourages individuals to restrain their anger and respond to difficult situations with patience and understanding. This teaching of "La Taghdab" reminds us to be mindful of our emotions, to avoid reacting impulsively when we feel angry. Instead, we should take a step back, reflect on the situation, and respond in a calm and respectful manner. By doing so, we can maintain harmony in our relationships, contribute to a peaceful society, and earn the pleasure of Allah. It is important to note that anger itself is not condemned in Islam. There are times when anger can be justified, such as when witnessing injustice or oppression. However, even in such cases, Islam advises individuals to channel their anger in a constructive and productive way, seeking to rectify the situation without causing harm. In summary, "La Taghdab" means "do not get angry" in the context of Hadith 16. It serves as a reminder to Muslims to control their anger, respond to challenging situations with patience, and strive for peace and harmony in their interactions with others.

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Talaq al-Bida'ah is a type of divorce that takes effect when it is pronounced in a specific manner. To understand this, let's break down the conditions: 1. Firstly, the divorce should be pronounced when the wife is still in her marital home. This means that the husband cannot divorce his wife when she is away from their shared residence. 2. Secondly, the divorce should be pronounced when the wife is purified of her menses. In Islamic law, a divorce cannot be validly pronounced during a woman's menstrual cycle. It can only be done when she is in a period of purity. 3. Thirdly, the divorce can be either pronounced verbally or in writing. This means that the husband can say the words of divorce out loud or write them down and communicate it to his wife. 4. Finally, Talaq al-Bida'ah takes effect when the husband pronounces the divorce three times simultaneously. This means that he has to state divorce words such as "I divorce you" three times in one instance. It is important for the husband to utter the divorce words only once, but with the understanding that it counts as three divorces. It is essential to understand that Talaq al-Bida'ah, also known as triple divorce or instant divorce, is considered highly discouraged in Islam. Scholars emphasize the importance of reconciliation and exhausting other means of resolving marital disputes before resorting to this form of divorce.

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A'ishah played a major role in the transmission of Hadiths. A'ishah was one of the wives of the Prophet Muhammad, and she possessed a remarkable memory and knowledge. She had a close relationship with the Prophet, which allowed her to witness and learn directly from him. As a result, she became a prominent source for the collection and transmission of Hadiths, which are the sayings, actions, and approvals of the Prophet Muhammad. A'ishah narrated numerous Hadiths, and her knowledge and expertise in Islamic matters made her a renowned scholar among the companions of the Prophet. Her contributions in preserving and conveying the teachings and traditions of the Prophet have played a crucial role in shaping Islamic scholarship.

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Have taqwa (fear) of Allah wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people. It was related by at-Tirmidhi, who said it was a hasan (good) hadeeth, and in some copies it is stated to be a hasan saheeh hadeeth.

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The phrase 'Alaysal-Llahu biahkamil-Hakimin' is from the Quran (95:8) and it translates to 'Is not Allah the most just of judges?'. Therefore, it implies that Allah is the best Judge.

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Hadith 5 of an-Nawawi teaches us about the importance of intention in our actions. It highlights that our intentions should be pure and sincere when performing any act of worship or obeying Allah.
The Prophet Muhammad (peace be upon him) said, "Indeed, actions are judged by intentions, and every person shall have what they intended." This means that our intentions are the foundation of our actions.
Whether it is praying, giving charity, or fasting, our actions will only be accepted by Allah if our intentions are solely for His sake and not for worldly gains or show-off. This hadith reminds us to constantly check and purify our intentions so that our acts of worship become a means of drawing closer to Allah and seeking His pleasure.
In addition, this hadith also emphasizes that our intentions influence the value and reward of our actions. If our intention is to please Allah and seek His reward, our actions will be considered as acts of worship. On the other hand, if our intention is driven by worldly desires or to impress others, our actions may not have any spiritual value.
Therefore, this hadith reminds us to reflect on our intentions and ensure that they align with the teachings of Islam. By having sincere intentions, we can transform our everyday actions into acts of worship, strengthen our faith, and avoid any innovations or deviations in our religious practices.

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Tayammum is a dry ablution in Islamic ritual purification for prayer, which involves the use of clean soil or dust when water is not available or cannot be used for reasons such as illness. Therefore, the correct answer is 'access to water is very difficult'.

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The Prophet's uncle who succeeded Abu Talib as the Head of the Banu Hashum was Hamzah

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In the Quran chapter 95 verse 3, Makkah is referred to as the city of *security*. This means that Makkah is a place of safety and protection. It is a city where people can feel secure and have peace of mind. This verse highlights the importance of security in Makkah and emphasizes the sacredness and tranquility of the city. Makkah is considered to be a holy city in Islam, and millions of Muslims visit it every year for the pilgrimage known as Hajj. During this time, the city is filled with worshippers from around the world, and it is essential for them to feel safe and protected during their journey. The mention of Makkah as the city of security in the Quran highlights the significance of this aspect and emphasizes the importance of creating a peaceful and secure environment for the people who visit and reside in Makkah.

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The following nullifies an Islamic marriage if it is not fulfilled except marriage feast. In Islamic law, the marriage feast (Walima) is a Sunnah (practice of the Prophet) and not a requirement for the validity of the marriage.

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According to a Hadith of Prophet Muhammad (S.A.W.), 'Seeking knowledge is an obligation upon every Muslim, male and female.' Therefore, the correct answer is 'Male and Female'

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Hadith 16 of an-Nawawi is about controlling anger. The Hadith says: 'I asked the Messenger of Allah: Who is the best among the people? He replied, 'The one who, when you look at him, you remember Allah.' Then I asked: Then who? He replied, 'The one who does not harm the Muslims with his tongue and hands.' Then I asked: Then who? He replied, 'The one who controls his anger.'

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He was the first Muslim ruler in West Africa to make the journey to Mecca.

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A complete Islamic prayer (Salah) ends with Taslim. Taslim is the part where the person praying turns their head to the right and then to the left, saying 'Assalamu alaikum wa rahmatullah' each time, which means 'Peace be upon you and God's mercy'.

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According to the Prophet Muhammad (peace be upon him), the greatest form of Jihad is suppressing one's selfish desires.
Jihad can be understood as a struggle or effort to do what is right and to fulfill one's obligations as a Muslim. While the term is often associated with physical warfare, it encompasses various aspects of life, including personal and inner struggles.
In this context, suppressing one's selfish desires refers to the continuous effort to overcome one's own ego and control our base instincts and negative emotions. It involves striving to be selfless, just, and compassionate towards others, even when it goes against our personal desires or interests.
The Prophet Muhammad (peace be upon him) emphasized the importance of this form of Jihad because it requires a great deal of self-discipline, patience, and sacrifice. It is an ongoing struggle to align our actions with the teachings of Islam and to behave in a way that benefits others and pleases Allah.
While other options such as writing religious books, performing Hajj and Umrah, and even waging war in the name of Allah can all be virtuous acts in their own right, suppressing one's selfish desires takes precedence because it addresses the core of our character and helps us become better individuals. By doing so, we contribute positively to society and ensure the well-being of ourselves and others.
In summary, the greatest form of Jihad, according to the Prophet Muhammad (peace be upon him), is suppressing one's selfish desires. It requires continuous effort to overcome our own ego and behave selflessly, justly, and compassionately towards others.

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According to Islamic law, a Muslim man is permitted to marry his late wife's sister. However, he is not permitted to marry his foster mother, his late father's wife, or his foster sister.

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Marriage is a special and important relationship between two individuals that serves many purposes. However, it is important to note that not all functions of marriage are related to personal or material gain. One of the functions that marriage does not fulfill is a quick means of getting rich.
Marriage provides many important functions, such as sexual satisfaction, the foundation of family life, and security in old age.
Firstly, sexual satisfaction is an essential function of marriage. It allows two individuals to build an intimate physical connection, fostering love and emotional well-being within the relationship.
Secondly, marriage serves as the foundation of family life. It is where couples come together to form a family unit, creating a stable and nurturing environment for children to grow and develop emotionally, socially, and psychologically.
Thirdly, marriage provides security in old age. As couples grow older, they can rely on each other for emotional and financial support. This helps to alleviate concerns about loneliness and financial instability in the later stages of life.
However, marriage is not a quick means of getting rich. While a strong and healthy marriage can provide economic stability, it is not a guaranteed shortcut to amassing wealth. Financial success requires effort, hard work, and smart decision-making, both individually and as a couple.
In conclusion, marriage fulfills important functions such as sexual satisfaction, serving as the foundation of family life, and offering security in old age. However, it should not be viewed as a means of quickly acquiring wealth.

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In the science of Hadith, the next level of authenticity after Sahih is known as Hasan. Hasan hadith refers to a hadith that is considered sound, but with a slightly lower level of authenticity compared to Sahih. To understand this, let's go through the different levels of hadith authenticity briefly: 1. Sahih: Sahih hadith is the highest level of authenticity. It refers to a hadith that has a solid chain of narrators (isnad) and is free from any significant flaws or defects. Sahih hadiths are considered highly reliable and can be confidently attributed to the Prophet Muhammad (peace be upon him). 2. Hasan: Hasan hadith comes after Sahih in terms of authenticity. It refers to a hadith that is sound and reliable, but with a slightly weaker chain of narrators compared to Sahih. It may have a minor defect or weakness in its chain or content, but it does not reach the level of Sahih. 3. Da'if: Da'if hadith refers to a weak hadith. It has a flaw or weakness in its chain of narrators or content, making it less reliable than Sahih and Hasan hadiths. Da'if hadiths are not considered strong evidence and should be treated with caution when deriving rulings or beliefs. 4. Muttasil: Muttasil hadith is a term used to describe a hadith with an unbroken chain of narrators from the Prophet (pbuh) through each generation. It indicates a continuous transmission of the hadith and adds to its authenticity. So, in summary, after Sahih, the next level of authenticity in the science of Hadith is Hasan. While Sahih hadiths are considered the most reliable, Hasan hadiths also hold a strong level of authenticity and can be trusted, although they have a slightly weaker chain or minor defect compared to Sahih hadiths.

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It discourages innovation in religion.

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"Lam yalid wa lam yulad"(Q 112:3) is preceded by "Qul Huwal Lahu Ahad". In the Quran, "Qul Huwal Lahu Ahad" is the 112th chapter, also known as Surah Al-Ikhlas. It is a short but powerful chapter that emphasizes the oneness of Allah. Before the verse "Lam yalid wa lam yulad"(Q 112:3), which translates to "He neither begets nor is born," Allah asks Prophet Muhammad (peace be upon him) to proclaim that He is One and has no partners or children. This affirmation of Allah's oneness sets the context for the following verse which emphasizes that Allah does not have any children or offspring. By stating "Lam yalid wa lam yulad," Allah clarifies that He does not have the need to have children or to be born Himself. This is a fundamental aspect of Islamic belief, as it highlights the uniqueness and incomparability of Allah. It reinforces the concept that Allah is eternal, self-sufficient, and does not share any attributes or characteristics with His creation. Overall, the verse "Lam yalid wa lam yulad" serves as a reminder for believers to understand and accept the concept of divine oneness, and to recognize that Allah is beyond any human understanding or resemblance.

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Salat Istikhara is a prayer for seeking divine guidance in decision-making. It is recommended when a Muslim is making a decision and seeks the guidance of Allah. Therefore, the correct answer is 'Istikhara'.

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Fajr = 2
Jummah = 2
Asr = 4
Magrib = 3
Ishai = 4

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The last verse of Suratut-Tin describes Allah as the 'Judge'. The verse is 'Is not Allah the most just of judges?' (Surah At-Tin, 95:8). Therefore, the correct answer is 'Judge'.

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When Muhammad (S.A.W) sought for protection in Ta'if in 620 C.E., he was **stoned by the people of Ta'if**. Muhammad (S.A.W) had faced opposition and persecution for preaching the message of Islam in his hometown of Mecca. He decided to seek support from the people of Ta'if, hoping they would be more receptive to his message. However, instead of receiving joyous acceptance, Muhammad (S.A.W) faced rejection and hostility from the people of Ta'if. They not only refused to listen to his message but also insulted and mocked him. Moreover, the people of Ta'if even went to the extent of stoning him, causing him physical harm. This incident was a difficult and challenging moment for Muhammad (S.A.W) in his mission to spread Islam. It demonstrated the hardships he faced and the resilience required to continue his mission despite such opposition. Please let me know if there is anything else I can assist you with.

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The phrase "Subhana rabbiyal -A'la faghfir li" is recited when the worshipper is in the state of sujud. Sujud is a position in the Muslim prayer where the worshipper lowers their forehead and nose to the ground. During sujud, the worshipper shows their complete submission and humility to Allah. By placing their forehead on the ground, they demonstrate their recognition of Allah's greatness and their need for His forgiveness and mercy. The phrase "Subhana rabbiyal -A'la faghfir li" translates to "Glory be to my Lord, the Most High, forgive me." By reciting this phrase, the worshipper acknowledges the greatness of Allah and seeks His forgiveness for any mistakes or sins they have committed. It is important to note that this phrase should be recited silently during sujud, as it is a moment of intimate connection between the worshipper and Allah. It is a personal moment of reflection, seeking forgiveness and seeking closeness to Allah. In summary, the phrase "Subhana rabbiyal -A'la faghfir li" is recited during the position of sujud in the Muslim prayer. It is a humble supplication asking for Allah's forgiveness and acknowledging His greatness.

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Imam an-Nasai spent his days in Khurasan. Khurasan is a historical region located in northeastern Iran, parts of Afghanistan, and Central Asia. It was a very important cultural and intellectual center during Imam an-Nasai's time.
Imam an-Nasai was a renowned scholar and had a deep knowledge of the hadith (sayings and actions of Prophet Muhammad). He spent a significant amount of time in Khurasan, studying, collecting, and teaching hadiths.
Khurasan was known for its vibrant scholarly community and was home to many prominent Islamic scholars. Imam an-Nasai benefited from the rich intellectual environment of Khurasan and devoted himself to the study and preservation of the hadiths.
His dedication in collecting hadiths led to the compilation of a famous book called "Sunan an-Nasai," which is one of the six most authentic books of hadiths in Sunni Islam. This book contains a collection of hadiths along with their chains of narrators, making it a valuable resource for scholars and students of Islamic knowledge.
In conclusion, Imam an-Nasai spent his days in Khurasan, where he immersed himself in the study of hadiths and contributed greatly to the preservation of Islamic knowledge through his compilation of "Sunan an-Nasai."

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The main means of transport used by the Arabs in the desert was the camel.
Camels are perfectly designed for living and traveling in desert environments. They have some unique adaptations that make them the ideal choice for traversing the desert.
One of the key reasons for using camels is their ability to conserve water. Camels are able to go for long periods of time without drinking water, which is a crucial factor in arid desert conditions where water sources may be scarce. They can survive for several days without drinking, and when they do have access to water, they can drink up to 30 gallons at once to replenish their reserves.
Another advantage of camels is their ability to tolerate extreme temperatures. They have a thick coat that helps to insulate them from the heat during the day and keep them warm at night. Their broad feet distribute their weight over a larger surface area, preventing them from sinking into the soft desert sand.
Camels also have a unique way of navigating through the desert. They have a strong sense of direction and can remember their travel routes even after long periods of time. They can use landmarks and the position of the sun and stars to find their way and avoid getting lost.
In addition to their physical adaptations, camels have been an integral part of Arab culture for centuries. They have been domesticated and trained to carry heavy loads, making them valuable for transporting goods and people across the vast desert landscapes. They are also well-suited for long journeys, as they are resilient and can withstand the challenges of desert travel.
Therefore, the camel was the primary means of transportation for the Arabs in the desert due to its adaptability to the harsh desert environment, its water conservation capabilities, its heat tolerance, its navigation skills, and its cultural significance in Arab society.

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Maliki yawmid-Din is translated as "the King of the Day of Judgement". This phrase is part of the opening chapter of the Quran, known as Surah Al-Fatihah. It is recited in every unit of the Muslim prayer. In this phrase, "Maliki yawmid-Din", the word "Malik" means "king" or "sovereign". It refers to Allah, the one and only God, as the ultimate ruler who holds complete authority and power over everything that exists. The phrase "yawm al-Din" translates to "the Day of Judgement". It refers to a future day when everyone will be held accountable for their actions in this world. It is the day when people will be rewarded or punished based on their deeds. Putting it all together, "Maliki yawmid-Din" means that Allah is the supreme King who possesses complete authority and control over the Day of Judgement. It emphasizes the concept of divine justice, where Allah will judge everyone fairly and impartially based on their actions on that final day. Overall, this phrase acknowledges Allah's sovereignty and reminds believers of their ultimate accountability and the significance of the Day of Judgement.

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A rak'ah in salat starts with Takbiratul Ihram. Takbiratul Ihram is the opening takbir (saying "Allahu Akbar") that marks the beginning of the prayer. It is the first act performed in each rak'ah of the prayer.
When we begin our prayer, we raise our hands up to our ears and say "Allahu Akbar" to enter into the state of prayer. This is called Takbiratul Ihram. It signifies the transition from our daily activities to focusing our minds and hearts on worshipping Allah.
By saying "Allahu Akbar" and raising our hands, we are expressing our belief in the greatness of Allah and our intention to dedicate this time purely for His worship.
After saying the Takbiratul Ihram, we proceed to the next actions in the salat, such as Qiyam bi Itidal (standing upright), Sujud (prostration), and Ruku (bowing). But it is the Takbiratul Ihram that marks the beginning of the rak'ah.
So, in summary, a rak'ah in salat starts with the Takbiratul Ihram, which is the opening takbir that signifies the beginning of the prayer and our transition into the state of worship.

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The article of Faith that is not among the options listed is miracles. Miracles are not considered an article of Faith in most religious traditions, including Islam.
In Islam, the articles of Faith are the fundamental beliefs that all Muslims must have in order to consider themselves believers. These articles include belief in God, belief in angels, belief in prophets, belief in scriptures, belief in the Day of Judgment, and belief in fate. These beliefs form the basis of the Islamic faith and guide Muslims in their worship and daily lives.
While miracles are often mentioned in religious texts and are associated with the actions of prophets, they are not considered a fundamental article of Faith. Miracles are extraordinary events that are believed to be caused by God's intervention in the natural order. However, the belief in miracles is not essential to the core principles of the Islamic faith.
It is important to note that different religious traditions may have different articles of Faith. This answer specifically addresses the Islamic perspective.

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The capital of the ancient Ghana empire was Awkar. The Ghana empire existed from the 4th to 13th centuries in West Africa. Awkar was located in present-day Mali, near the Niger River.
Awkar was an important trading city and served as the political and economic center of the Ghana empire. It was strategically situated between the desert region to the north and the forest region to the south, which allowed for easy access to valuable trade resources from both areas.
The wealth and power of the Ghana empire were primarily built on the control of gold and salt trade routes. Gold was abundant in the forest regions to the south, while salt was scarce in the desert regions to the north. The empire's location made it a critical hub for facilitating trade between the two regions.
Awkar became a flourishing city due to its role as a commercial center. It attracted merchants from various parts of Africa and beyond. These merchants brought goods like textiles, spices, and other valuable resources, creating a bustling marketplace in Awkar.
As the capital of the Ghana empire, Awkar was also home to important political and administrative institutions. It was where the king, known as the Ghana, held court and made decisions regarding the empire. The city was likely adorned with beautiful palaces, mosques, and other structures representing the empire's wealth and influence.
In summary, Awkar served as the capital of the ancient Ghana empire. It was a thriving city located in present-day Mali, known for its importance in trade, politics, and administration.

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The type of Ghusl performed by a new convert to Islam is Dhukil-al-Islam.
Ghusl is a ritual purification in Islam, which involves washing the entire body in a specific manner. There are multiple types of Ghusl, each performed for different reasons.
Janabah is the type of Ghusl performed after sexual intercourse or ejaculation. Nifas is the type of Ghusl performed by women after childbirth or the termination of pregnancy. Haydah is the type of Ghusl performed by women during menstruation.
However, when a person converts to Islam, they need to perform a special type of Ghusl known as Dhukil-al-Islam. This Ghusl is performed to mark their transition into the Islamic faith. It symbolizes purification from their previous beliefs and practices, and their acceptance and commitment to follow the teachings of Islam.
During Dhukil-al-Islam Ghusl, the convert should wash their entire body with the intention of purifying themselves and embracing their new faith. They should ensure that water reaches every part of their body, from head to toe. It is important to perform this Ghusl with sincerity and reverence, understanding the significance of the journey they are embarking upon.
In summary, when a new convert enters Islam, they should perform the Dhukil-al-Islam Ghusl to purify themselves and signify their commitment to the Islamic faith.

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The last child of Prophet Muhammad (S.A.W) was Ibrahim, who was born to Maria al-Qibtiyya. He lived for about 16 to 18 months and then died.

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According to Hadith 34 of an-Nawawi, the weakest form of faith is changing an evil with the heart, which means hating it and feeling that it is wrong. This is considered the least that can be done when encountering evil.

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The prayer that is not observed between Isha and Fajr is the Istisqa prayer.
The Istisqa prayer is a special prayer that is performed to seek rainfall from Allah during times of drought or scarcity of water. It is not specifically tied to any particular time of the day and can be performed at any time when the need for rain arises.
On the other hand, the other three prayers mentioned - Tahajjud, Shafi, and Witr - are all observed between the Isha and Fajr prayers.
Tahajjud is the voluntary night prayer that is performed after the Isha prayer and before the Fajr prayer. It is a recommended prayer that holds immense spiritual benefits and allows individuals to seek closeness to Allah in the tranquility of the night.
Shafi is a voluntary prayer that can be performed after the Isha prayer and before the Witr prayer. It is a Sunnah prayer that is highly recommended, although not obligatory. It is performed in pairs of two units (raka'ahs).
Witr is the final prayer of the day and is performed after the Tahajjud prayer or, if one did not perform Tahajjud, after the Isha prayer. It is a single unit prayer and it is considered highly recommended to perform Witr prayer before going to sleep.
Therefore, the prayer that is not observed between Isha and Fajr is the Istisqa prayer, as it is not specifically tied to any fixed time of the day and can be performed whenever the need arises for seeking rainfall.

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The Prophet Muhammad lost his wife Khadijah in the year 619 C.E.

Khadijah was the first wife of Prophet Muhammad and she played a significant role in supporting him in the early years of his prophethood. She was a successful businesswoman and a strong source of emotional and financial support for the Prophet.

In the year 619, which is known as the "Year of Sorrow," both Khadijah and the Prophet's uncle, Abu Talib, passed away. Their deaths were a great loss for the Prophet Muhammad, as they were his main sources of support and protection during that time.

Therefore, the correct answer is 619 C.E.

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The Qur'an was initially preserved through memory, on leather, and on rocks. Paper was not used for the initial preservation of the Qur'an.

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The classifications of Hadith are used to categorize the authenticity and reliability of the narrations. The given options are:

Daif: This classification refers to weak Hadiths. These narrations have a weakness in either their chain of narrators or in the content of the Hadith itself. They are not considered strong or reliable enough to form a basis for beliefs or practices.

Mawdu: Mawdu Hadiths are fabricated or forged narrations that have been falsely attributed to the Prophet Muhammad (peace be upon him). These Hadiths were intentionally created by individuals for various reasons and are not considered authentic or reliable.

Sahih: Sahih refers to authentic Hadiths. These are narrations that have a strong and reliable chain of narrators and are in accordance with Islamic teachings. Sahih Hadiths are considered a reliable source of guidance and can be used to derive Islamic rulings and understand the teachings of the Prophet Muhammad (peace be upon him).

Hasan: Hasan Hadiths are those that have a good, but not as strong, chain of narrators. While they are not as strong as Sahih Hadiths, they are still considered reliable and can be used as a source of guidance in matters of Islamic practice.

Therefore, from the given options, the classification of Hasam does not exist. It is not a recognized classification of Hadith.

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Halimah, the wet nurse of Muhammad(S.A.W.), hailed from the Banu Sa'ad tribe. The Banu Sa'ad tribe was a branch of the larger tribe called Hawazin. They lived in the region of Najd, which is located in the central part of the Arabian Peninsula. When Muhammad(S.A.W.) was born, his mother had passed away and it was common practice in Arabia for infants to be breastfed by a wet nurse. Halimah, who belonged to the Banu Sa'ad tribe, was chosen as Muhammad(S.A.W.)'s wet nurse. Halimah and her husband took care of Muhammad(S.A.W.) during his early years, providing him with nourishment and care. It is said that during this time, Halimah's flock of sheep grew healthier and produced more milk than before, which was seen as a sign of blessing and goodness. Being raised among the Banu Sa'ad tribe, Muhammad(S.A.W.) gained valuable insights and knowledge about tribal customs, traditions, and ways of life. This upbringing would later play a significant role in his leadership and dealings with different tribes in Arabia. In summary, Halimah, the wet nurse of Muhammad(S.A.W.), belonged to the Banu Sa'ad tribe, which was a branch of the Hawazin tribe, residing in the region of Najd in central Arabia.