JAMB UTME - Islamic Religious Studies - 2025

Maelezo ya Majibu

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."

Maelezo ya Majibu

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 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.

Maelezo ya Majibu

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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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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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 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.

Maelezo ya Majibu

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.

Maelezo ya Majibu

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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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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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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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.

Maelezo ya Majibu

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.

Maelezo ya Majibu

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 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.

Maelezo ya Majibu

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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Prophet Dawud (David, peace be upon him) is the Prophet known in the Qur'an for his exceptional wisdom and ability to judge fairly. Allah specifically states in Surah Sad (38:20): "And We strengthened his kingdom and gave him wisdom (hikmah) and decisive speech (fasl al-khitab)." The phrase "fasl al-khitab" means the ability to pass clear, fair, and decisive judgments - a quality essential for a just ruler.

Dawud served as both a prophet and a king over the Israelites. The Qur'an describes instances where he judged disputes, including the famous case in Surah Sad (38:21-26) involving two disputants who came to him about a flock of sheep, through which he was tested and subsequently reminded to judge with justice. He was also granted the Psalms (Zabur), a melodious voice that caused mountains and birds to glorify Allah alongside him, and the ability to soften iron with his bare hands.

The other Prophets had different distinguishing attributes. Ibrahim (Abraham) is known as Khalilullah (the Friend of Allah) and the father of monotheism. Yunus (Jonah) is known for his story with the whale. Idris (Enoch) is noted for being raised to a high station.

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

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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 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 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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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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Surah Al-Fatihah, the opening chapter of the Qur'an, contains seven verses. This is confirmed by the Qur'an itself in Surah Al-Hijr (15:87), where it is referred to as "Al-Sab' al-Mathani" - meaning "the seven oft-repeated verses" - because Al-Fatihah is recited in every unit (rak'ah) of the five daily prayers.

The seven verses are: (1) Bismillah ir-Rahman ir-Rahim, (2) Alhamdulillahi Rabb il-Alamin, (3) Ar-Rahman ir-Rahim, (4) Maliki yawm id-din, (5) Iyyaka na'budu wa iyyaka nasta'in, (6) Ihdinas-sirat al-mustaqim, and (7) Sirat alladhina an'amta 'alayhim, ghayril-maghdubi 'alayhim wa lad-dallin.

Al-Fatihah is also known as Umm al-Kitab (Mother of the Book) and Al-Hamd (The Praise), and its recitation is an essential pillar of every unit of prayer in Islam.

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The 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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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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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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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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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 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 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 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.

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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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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.

Maelezo ya Majibu

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 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.

Maelezo ya Majibu

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

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

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

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

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

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

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