JAMB UTME - Islamic Religious Studies - 2025

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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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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 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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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 phrase "La ilaha illa Allah" translates to "There is no deity except Allah." This declaration is the first half of the Shahadah (the Islamic declaration of faith), which is the first pillar of Islam. It affirms the concept of Tawhid - the absolute oneness and uniqueness of Allah as the only deity worthy of worship.

Breaking down the phrase: "La" means "no" or "there is not," "ilaha" means "deity" or "god," "illa" means "except" or "but," and "Allah" is the proper name of God in Islam. Together, the phrase negates all false objects of worship and affirms that only Allah deserves worship.

The other options describe different concepts. "Muhammad is the Messenger" (Muhammadur Rasulullah) is the second half of the Shahadah, not the first. "There are many gods" directly contradicts the meaning of the phrase, which explicitly denies the existence of any deity besides Allah. "Allah is the greatest" (Allahu Akbar) is the Takbir, a separate declaration used in prayer and other contexts.

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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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The angel who brought revelations to Prophet Muhammad (SAW) is Jibril (Gabriel, AS). Jibril is the most prominent of all angels in Islamic belief and holds the title Ruh al-Qudus (the Holy Spirit) and Ruh al-Amin (the Trustworthy Spirit). His primary role is to serve as the intermediary between Allah and His prophets, delivering divine revelation (wahy).

The Qur'an confirms Jibril's role explicitly in Surah Ash-Shu'ara (26:193-194): "The Trustworthy Spirit (Ruh al-Amin) has brought it down upon your heart, that you may be of the warners." Surah Al-Baqarah (2:97) further states: "Say, whoever is an enemy to Jibril - it is he who has brought the Qur'an down upon your heart by permission of Allah."

The other angels serve different functions: Malik is the guardian angel of Hellfire (Jahannam), mentioned by name in Surah Az-Zukhruf (43:77). Israfil is tasked with blowing the trumpet to announce the Day of Judgement. Mikail (Michael) is responsible for overseeing provisions and natural phenomena such as rain and vegetation.

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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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The people of Thamud were the community of Prophet Salih. They lived in the rocky region of Al-Hijr (in present-day northwestern Arabia) and were known for carving homes out of mountains. When they defied Allah's command by hamstringing the miraculous she-camel that had been sent as a sign, they were destroyed by a devastating blast.

The Qur'an describes their punishment using the term sayha (a deafening, overwhelming blast) in Surah Hud (11:67) and sa'iqa (a thunderbolt or lightning-strike) in Surah Fussilat (41:17). The correct answer is therefore a thunderbolt, reflecting the catastrophic sound and force that annihilated them.

It helps to distinguish the punishments of different destroyed nations: the people of Nuh were punished by drowning in the great flood; the people of 'Ad (Prophet Hud's community) were destroyed by a furious, relentless storm; and the people of Lut were struck by a rain of stones. Associating each nation with its specific punishment is a reliable way to answer these questions correctly.

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

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

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

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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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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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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 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 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 statement "There is no compulsion in religion" (La ikraha fid-din) is found in Surah Al-Baqarah. It is specifically verse 256 of Chapter 2, which states: "There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong."

This verse is one of the most frequently cited in discussions about religious freedom in Islam. It establishes a fundamental principle: that faith must be a matter of genuine, voluntary conviction rather than force or coercion. The verse continues by contrasting belief and disbelief using the metaphor of the firmest handhold (al-'urwatul wuthqa) that never breaks.

The verse appears in Surah Al-Baqarah immediately after Ayatul Kursi (verse 255), forming part of a passage that affirms Allah's sovereignty and then clarifies that true belief cannot be imposed by external pressure - it must come through recognition of the truth that has been made distinct from falsehood.

The other surahs listed do not contain this specific declaration: Al-Nur (Chapter 24) primarily addresses matters of modesty, slander, and light. Al-Ma'idah (Chapter 5) deals with contracts, dietary laws, and relations with People of the Book. Al-Tawbah (Chapter 9) addresses the conduct of warfare and the obligations of believers.

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

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

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

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

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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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The blowing of the trumpet (As-Sur) will be performed by the angel Israfil. This is a well-established belief in Islamic eschatology. Israfil is specifically assigned the duty of blowing the trumpet to signal the end of the world and the beginning of the Day of Judgement (Yawm al-Qiyamah).

According to Islamic teaching, there will be two blows of the trumpet. The first blow will cause all living creatures in the heavens and on earth to fall unconscious and die (except those whom Allah wills to spare), as referenced in Surah Az-Zumar (39:68). The second blow will resurrect all of creation for judgement before Allah.

Each of the other angels mentioned has a distinct role: Mikail (Michael) is responsible for managing provisions, sustenance, and natural phenomena like rainfall. Malik is the angel appointed as the guardian and keeper of Hellfire, as mentioned in Surah Az-Zukhruf (43:77). Jibril (Gabriel) is the angel of revelation, responsible for delivering Allah's messages to the prophets.

Exam tip: Associate each major angel with a single key role - Jibril with revelation, Mikail with provisions, Israfil with the trumpet, and Malik with Hellfire.

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The 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 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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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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Prophet Ayyub (Job) was tested with the loss of all his children and wealth. According to Islamic tradition, Ayyub was initially a prosperous and blessed man with abundant wealth, many children, and good health. As a divine test of his faith and patience, he lost all of these blessings one after another: his wealth was destroyed, his children died, and he was struck with a severe, prolonged illness.

Despite these devastating losses, Ayyub remained steadfast in his faith and never questioned Allah's wisdom. The Qur'an records his humble supplication in Surah Al-Anbiya (21:83): "Indeed, adversity has touched me, and You are the Most Merciful of the merciful." Allah rewarded his patience by restoring his health, granting him new children, and giving him even greater wealth than before (Surah Sad, 38:41-44).

While Yaqub (Jacob) also endured a significant loss - the prolonged separation from his son Yusuf - the comprehensive trial of losing all children and all wealth is specifically attributed to Ayyub. Yusuf's trial centred on betrayal and imprisonment. Harun is not associated with such a trial in Islamic sources.

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

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

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

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

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

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

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

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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 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 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 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 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.

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

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