JAMB UTME - Islamic Religious Studies - 2025

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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 people of 'Ad were an ancient Arabian tribe to whom Allah sent Prophet Hud (AS). They were known for their great physical strength and impressive architecture, but they rejected Hud's message and persisted in idol worship and arrogance.

According to the Qur'an (Surah Al-Haqqah, 69:6-7 and Surah Al-Qamar, 54:19-20), Allah destroyed the people of 'Ad by sending upon them a furious, violent wind (described as rih sarsar) that raged for seven nights and eight days continuously. This devastating storm uprooted them and left them lying destroyed like hollow trunks of palm trees. Surah Fussilat (41:16) also describes the punishment as a screaming wind sent during days of misfortune.

The other options describe punishments associated with different peoples: drowning was the punishment of the people of Nuh (AS) through the great flood. Fire (combined with brimstone) was associated with the people of Lut (AS). Earthquake was the punishment of the people of Thamud (the followers of Prophet Salih) and the people of Madyan (the followers of Prophet Shu'ayb).

Exam tip: Match each destroyed nation with its specific punishment - 'Ad with storm/wind, Thamud with earthquake/thunderbolt, people of Nuh with flood, people of Lut with overturned cities and stones.

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

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

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

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

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

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

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