JAMB UTME - Islamic Religious Studies - 2025

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Surah Al-Naas (Surah 114) is one of the surahs most commonly recited for protection from evil. It is one of the two Mu'awwidhat (surahs of seeking refuge), alongside Surah Al-Falaq (Surah 113). Together they are known as the Mu'awwidhatayn.

Surah Al-Naas specifically seeks Allah's protection from the evil of the whisperer (al-waswas al-khannas) who whispers into the hearts of people. The Prophet Muhammad used to recite both Al-Falaq and Al-Naas regularly before sleeping and as a general supplication for protection, as reported in authentic hadith collections.

The other surahs serve different purposes. Al-Zalzalah (Surah 99) describes the earthquake on the Day of Judgment. Al-Adiyat (Surah 100) opens with oaths by charging horses and discusses human ingratitude. Al-Kawthar (Surah 108) is about the abundance granted to the Prophet.

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

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

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

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

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

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

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

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

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

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The 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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Hadith refers to the recorded sayings and actions of Prophet Muhammad (peace be upon him). In Islamic scholarship, Hadith encompasses three components: the Prophet's verbal statements (qawl), his actions and practices (fi'l), and his silent approvals of others' actions (taqrir). Together, these form the Sunnah, which is the second primary source of Islamic law after the Qur'an.

The other options describe related but distinct Islamic disciplines. A commentary on the Qur'an is called Tafsir, not Hadith. The stories of early Muslims fall under Sirah (biography of the Prophet) or Tarikh (Islamic history). The rules of Fiqh (Islamic jurisprudence) are derived from the Qur'an and Hadith but are a separate scholarly discipline, not a definition of Hadith itself.

Major Hadith collections include Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Jami' at-Tirmidhi, Sunan an-Nasa'i, and Sunan Ibn Majah.

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

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

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

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The Prophet who could understand the language of the birds was Sulaiman (Solomon, AS). This is explicitly stated in the Qur'an in Surah An-Naml (27:16): "And Sulaiman inherited Dawud. He said, 'O people, we have been taught the language of birds (mantiq at-tayr), and we have been given from all things. Indeed, this is evident bounty.'"

Allah granted Sulaiman (AS) extraordinary powers and abilities that no other prophet received. In addition to understanding the speech of birds, he could command the jinn, control the wind, and understood the communication of animals such as ants. The famous story in Surah An-Naml describes how Sulaiman heard an ant warning its colony to enter their dwellings lest Sulaiman's army crush them unknowingly (27:18), and he smiled and was grateful for this blessing.

His father Dawud (David, AS) was also a great prophet and king, known for receiving the Zabur (Psalms) and for his beautiful voice in praising Allah, but the Qur'an does not attribute the understanding of bird language to him. Musa (AS) and Yusuf (AS) had their own distinct miracles but were not given this ability.

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

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

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

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

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

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

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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.

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

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

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

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

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

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

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

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

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

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

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

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Backbiting (ghibah) is classified as a major sin in Islam. The Qur'an explicitly condemns it in Surah Al-Hujurat (49:12): "And do not backbite one another. Would one of you like to eat the flesh of his dead brother? You would detest it." This powerful metaphor compares backbiting to the repulsive act of consuming the flesh of one's deceased brother, emphasising how grave the sin is.

The Prophet Muhammad (peace be upon him) defined backbiting as "mentioning your brother in a way that he would dislike," even if what is said is true. If the statement is false, it becomes buhtan (slander), which is an even greater sin. Backbiting destroys social bonds, violates the honour of fellow Muslims, and erodes trust within the community.

The other options are incorrect. Backbiting is never recommended, regardless of circumstances. It is not classified as merely optional (implying neutrality), nor is it permissible during war. Islam maintains strict ethical conduct even in conflict, and backbiting remains prohibited under all conditions. Scholars list it among the kaba'ir (major sins) that require sincere repentance and, where possible, seeking forgiveness from the person who was wronged.

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

The other prayers are performed at different times of day:

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

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

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The 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.

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

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

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

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

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The 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.

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Prophet Sulaiman (Solomon) is the prophet associated with the building of Bayt al-Maqdis (the sacred house in Jerusalem, also known as Al-Aqsa or the Temple). A well-known hadith in Sahih al-Bukhari and Sahih Muslim reports that the Ka'bah was built first, and Bayt al-Maqdis was built forty years later. Islamic tradition credits Sulaiman with this construction, continuing the work that his father Dawud (David) had envisioned.

Sulaiman was uniquely equipped for this task because Allah granted him command over the jinn, humans, birds, and the wind, as described in Surah An-Naml (27:17) and Surah Saba (34:12-13). The jinn performed construction and other heavy labour at his command.

While Dawud is also connected to Jerusalem and laid the groundwork, the actual construction of the sacred structure is attributed to Sulaiman. Musa and Isa, though significant prophets in their own right, are not associated with this particular construction in Islamic sources.

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

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

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

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

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

Each of the other prophets listed has a distinct title:

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

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

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

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

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

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

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

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