One of the Qur’an’s most striking passages where World History becomes a Lesson in Faith

Libraries around the world are rack full of books on history - telling us the stories of the people and civilizations that no more exist and also analyses about causes of their doom. We also walk through ruins of older civilizations for sight seeing as tourists - yet not really pondering over why they are no more. We may even read the religious scriptures, but never really digging to know why we are told stories of the past. When the Romans were defeated at the hands of the Persians in the 7th century, many thought it was the doom of the Byzantines - yet Al Qur'an told to wait and see who is victorious and who is vanquished. This is was mentioned in Al Qur'an, Surah Ar Rum in its initial opening verses and a prediction was made that the Byzantine will rise again - many read it with fingers crossed.

Surah Ar-Rūm 30:6–7 of Al Qur'an follows immediately after the remarkable prediction that the defeated Romans would recover and that the believers would rejoice. These two verses then move from the historical prediction to a much deeper question: Why do people so often misread history and life? The Qur’an answers: because they frequently know only what is visible and immediate, while remaining unaware of life's ultimate meaning and destination.

Let us expand the meaning of these two verses, connecting with the earlier 2-5 verses and ponder over how Al Qur'an tells to think beyond what is apparent - that is reading history of events of the past which become a lesson in faith for believers who strive to know.

The Verses

وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ۝

يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ

“It is Allah's promise. Allah never fails in His promise, but most people do not know. They know only the outward aspects of this worldly life, but of the Hereafter they are heedless.” — 30:6–7

Explanation

1. What is the immediate context?

This passage is to be read in conjunction with the initial four verses of Surah Ar Rum for Verses 2–5 that had just announced something that appeared politically improbable: the Romans, despite their severe defeat, would regain victory within a few years, exactly as predicted in Al Qur'an. 

Verse 6 then declares: وَعْدَ اللَّهِ — “The promise of Allah.”

The point is that human beings looked at the visible political situation and drew conclusions from it, whereas Allah knew the entire course of events. What looked permanent was actually temporary.

Verse 7 then explains the deeper problem:

يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا  They know the ẓāhir—the outward, apparent, immediately visible side—of worldly life.

So there is a beautiful connection between verses 2–7:

People saw Roman defeat.

Allah knew the coming reversal.

People saw the present.

Allah knew the future.

People understood the surface.

They did not understand the deeper reality.

That is why verse 7 is much more than a criticism of materialism—it explains why human judgments about life and history can be so shallow.

2. What does “they know the outward aspect of worldly life” mean?

The Qur’an does not condemn knowledge of worldly affairs. It does not criticize medicine, engineering, commerce, agriculture, science, technology, economics, or political knowledge. Rather, the criticism is directed at something different: Knowing how the world works while forgetting why we are here.

A person may understand: (1) how to make money, (2) how markets work, (3) how technology works, (4) how to build cities, (5) how to manipulate public opinion, and (6) how to acquire political power. And yet may still not ask:

• Why was I created?
• What is right and wrong?
• What happens after death?
• Before whom am I accountable?

That is the distinction of 30:7 that encourages believers with  a quest for knowledge to dig in, rather than being satisfied what is apparent and temporary.

Scholarly Interpretation

1. Ibn Kathir's interpretation

Ibn Kathir gives a particularly striking explanation. He says that many people can be extremely intelligent and skillful in acquiring worldly livelihood and managing worldly affairs, while remaining almost completely unaware of what will benefit them in the Hereafter. He cites Ibn ‘Abbas as explaining that such people understand the construction and affairs of worldly life while remaining ignorant concerning religion.

Ibn Kathir also records a famous observation attributed to Hasan al-Basri: a person may possess such precise worldly expertise that he can assess a coin almost instantly, while not knowing how to perform his prayer properly.

The contrast is powerful. The Qur’an is not saying: “They know nothing.” - It is saying: “They know a great deal—but about only one dimension of existence.”

2. Maududi's interpretation

Maududi emphasizes the word “outward.” He notes: "Although there are plenty of Signs and evidences which point to the Hereafter, and there is no reason why one should be heedless of it, yet the people are being heedless of it due to their own short-sightedness. They only see the apparent and the outward aspect of the worldly life and are unaware of what is hidden behind it; otherwise there has been no slackness on the part of God to warn them of it. "

This is a profound distinction: (1) Information is not necessarily wisdom. (2) A person may know thousands of facts and still misunderstand the meaning of existence.

Maududi connects this directly with the following verse, 30:8: “Do they not reflect within themselves?”

His argument is that human moral freedom, conscience, responsibility, and the purposeful structure of creation all point toward accountability beyond this life.

So 30:7 diagnoses the disease: heedlessness. - And 30:8 prescribes the remedy: reflection.

3. Yusuf Ali's insightful reading

Yusuf Ali translates the verse: “They know but the outer (things) in the life of this world: but of the End of things they are heedless.”

His commentary stresses that human beings can be deceived by the outward appearance of events because their deeper reality may be completely different. Something that presently appears disastrous may eventually produce unforeseen good.

That fits beautifully with the Romans mentioned immediately before. Their defeat looked catastrophic. 

But defeat was not the end of their story. Therefore, do not confuse: What you currently see, with the complete reality known to Allah.

6. Ma‘ariful Qur’an

Ma‘ariful Qur’an makes the verse very practical. It explains that the people addressed could be highly knowledgeable about worldly matters—such as trading, what to purchase, where to buy, where to sell, and how to conduct their economic affairs—yet remain negligent regarding the Hereafter.

Again, the criticism is not their business expertise. The tragedy is that they devote enormous intelligence to temporary existence while giving little attention to permanent existence.

Why is 30:7 extraordinarily relevant today?

Perhaps it is even easier for us to understand this verse today.

• Humanity knows extraordinary amounts about the ẓāhir of existence.
• We can study distant galaxies.
• We can map genomes.
• We can perform complex surgery.
• We can communicate across continents almost instantly.
• We can build artificial intelligence systems capable of processing enormous amounts of information.
• None of this contradicts the Qur’an. Knowledge itself is a blessing.

But 30:7 poses another question: Has our moral and spiritual understanding grown at the same rate as our technological knowledge?

• We may know how to prolong life, yet rarely ask what life is for.
• We may know how to accumulate wealth, yet fail to ask whether it was earned lawfully.
• We may know how to communicate instantly, yet not know whether what we communicate is truthful.
• We may know how to build powerful weapons, yet not possess the moral wisdom to decide when power should be restrained.
• We may know how the universe functions, yet never ask what its existence tells us about its Creator.

This is precisely the danger of knowing the ẓāhir while neglecting the Ākhirah.

A warning particularly relevant to success

Verse 7 becomes even more powerful when applied personally. A person may have:

• degrees,
• wealth,
• business success,
• social status,
• professional recognition,
• property and influence.

The world may call him successful.

But 30:7 quietly asks: Successful according to which measurement?

If a person has mastered everything necessary for this world but has made no preparation for meeting Allah, the Qur’an challenges whether that can ultimately be called wisdom.

This connects with the Qur’anic idea of Falāḥ—true success. Worldly achievement is valuable, but it becomes complete only when it serves our ultimate success.

The verse is not asking Muslims to abandon the world

This clarification is essential. 30:7 should never be interpreted as encouraging Muslims to become scientifically, economically, technologically, or intellectually backward.

In fact, quite the opposite. The Qur’an repeatedly commands observation and reflection upon creation.

The problem is not: knowing dunya. - The problem is: knowing only dunya.

A balanced believer seeks excellence in both.

• He studies the world because it is Allah's creation.
• He works because responsibility is part of faith.
• He earns because lawful livelihood matters.
• He develops knowledge because knowledge benefits humanity.

But throughout all of this he remembers: This world الدُّنْيَا is temporary and the Hereafter الْآخِرَة is permanent. That is Worldly knowledge tells us how to live here. Revelation tells us what to live for.

A lesson about today's news and politics

The connection with verses 2–6 also offers another very contemporary lesson.

• We constantly see: wars, elections, political crises, economic collapses, military victories, technological competition and changing world powers.
• From today's headlines we often conclude:
• “This country will always dominate.”
• “These people will never recover.”
• “This situation can never change.”

However, Surah Ar-Rūm began precisely by challenging that mentality.

• The apparently defeated Romans recovered.
• Therefore the believer should analyze events intelligently—but never worship the visible balance of power.
• Because: لِلَّهِ الْأَمْرُ مِن قَبْلُ وَمِن بَعْدُ “The command belongs to Allah before and after.” — 30:4
• The believer recognizes political reality without mistaking political reality for ultimate reality.

The relationship between 30:6 and 30:7 is therefore profound

• 30:6: Allah's promise is certain—but most people do not know.
• 30:7: What they do know is largely the outward dimension of worldly life.

This contrast almost reads like a diagnosis of humanity: We often know remarkably much about what is temporary, while knowing remarkably little about what is ultimate.

And that gives these verses their enduring relevance. The Qur’an is not asking us to know less about the world. It is asking us to see more than the world.

We may learn, build, discover, work and prosper—but never become so fascinated with the surface of life that we forget where life is ultimately taking us.

Reflecting deeply on these two verses takes time to really understand the Divine Wisdom behind - yet when we go deeper into their meaning, a clear reality starts to unfold and we find that interpreting world history becomes a lesson in faith for us. This in fact is the purpose of verses like this is to encourage us to think beyond what is apparent and ponder over what lies in the Divine Wisdom.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

For an Overview / and more selected verses from Sürah Ar Rum, please refer to our exclusive reference post on Sürah (30) ’Ar-Rūm (The Romans), already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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How Al Qur'an turns history into a warning for those who reject Divine guidance

Those who travel much would often come across ruins of once mighty civilizations. But many of them make selfies and send photos home for being amid those ruins. Only a few sit down on a rubble and reflect over the causes of the doom of these civilizations and try to evaluate their own conduct and character, which may still have the imprints of reasons of the doom of these civilizations. 

Surah As-Sajdah 32:23–30 is an excellent example of how the Qur’an turns history into a warning for those who reject Divine guidance. The passage does not present history merely to tell us what happened to earlier peoples; it asks the man to recognize a recurring pattern: revelation comes, some accept it with patience and certainty, others reject it, and eventually Allah’s judgment exposes which path was true.

Let us reflect on this passage for it has a warning for all generations to come

The Passage (Verses 23-30)

The passage begins with Mūsā (Moses) and the Torah:

“We certainly gave Moses the Scripture … and made it a guidance for the Children of Israel.” — 32:23

Then Allah says that from among them He raised leaders who guided people “when they were patient and had certainty in Our signs” (32:24). This is significant: history is first presented positively. Divine guidance can transform a community when people combine ṣabr—steadfastness—with yaqīn—certainty. Ibn Kathir understands these verses as showing that leadership in religion is attained through patience and firm conviction in Allah’s revelations.

But verse 32:25 immediately reminds us that differences and rejection will ultimately be settled by Allah on the Day of Resurrection. History therefore does not end with human arguments; the final judgment belongs to Allah.

The historical warning becomes especially explicit in 32:26:

“Has it not become clear to them how many generations We destroyed before them, through whose dwellings they now walk?”

This is precisely the Qur’anic philosophy of using history as a sign — āyah. The Makkan Arabs knew of ruined settlements and earlier civilizations. 

Allah asks them, in effect: You walk through the remains of people who once possessed homes, wealth and power. Why do you imagine that your own strength makes you immune from the moral consequences that overtook them?

So archaeological remains, abandoned settlements and remembered civilizations become silent sermons. The Qur’an repeatedly asks people to look at the earth and ask:

Where are those who once thought themselves invincible?

But the passage does something very interesting in 32:27. It moves immediately from destroyed civilizations to the revival of dead land:

Allah drives water to barren land and thereby produces crops from which people and animals eat.

Why place this directly after the destruction of earlier nations? Because the Qur’an is teaching two dimensions of Divine power: Allah can bring civilizations to an end, and Allah can bring dead earth back to life.

• The first is evidence of judgment.
• The second is evidence of resurrection.

Thus history and nature jointly testify to Allah’s sovereignty. This leads naturally to verses 28–29, where the unbelievers mockingly ask: “When will this decision/victory come, if you are truthful?”

According to Ibn Kathir, the rejecters were essentially challenging the Prophet ﷺ: if your warning is true, when will Allah decide between us? The answer is severe: when the decisive judgment arrives, believing at that moment will no longer benefit those who had persistently rejected beforehand.

This contains an important Qur’anic principle: The purpose of a Divine warning is to produce repentance before judgment—not acknowledgement after judgment becomes unavoidable.

When Pharaoh finally declared belief while drowning, for example, the issue was no longer lack of evidence; the period of voluntary choice had effectively ended. The same principle underlies 32:29.

Then the Surah closes: “So turn away from them and wait. They too are waiting.” — 32:30

Maududi explains that the disbelievers should not impatiently demand the punishment they have been warned about. The delay itself is a respite—an opportunity to reconsider and repent. Once the decisive punishment arrives, there will be no further opportunity to reverse the choice.

The remarkable flow of 32:23–30

The passage can therefore be read almost as a complete philosophy of history:

32:23 — Revelation: Allah sent guidance before you too.

32:24 — Response: Those who combined patience with certainty became leaders of guidance.

32:25 — Accountability: Allah will ultimately judge human disagreements.

32:26 — History: Ruined civilizations show what persistent rejection can produce.

32:27 — Nature: The revival of dead earth proves that resurrection is not difficult for Allah.

32:28–29 — Warning: Do not mock Divine judgment; when it finally arrives, forced belief will be too late.

32:30 — Respite: For now, people are given time to choose.

The flow of the passage shows that history in the Qur’an does not simply tell  “what happened.” - Instead it tells “what happens when human beings repeatedly respond to Divine guidance in certain ways.”

How does this call disbelievers to accept the Divine will?

The argument is not: “Believe simply because earlier people were destroyed.” It is more profound:

• Look at history.
• Civilizations rise and fall.
• Power changes hands.
• Wealth disappears.
• Empires thought permanent become archaeological remains.
• Human beings cannot ultimately dictate the course of existence.

Therefore, do not treat yourself as independent of the Creator who governs life, death and history itself.

Accepting Allah’s will here means recognizing:

• Allah sends guidance.
• Man is free to respond.
• Allah gives respite.
• Human choices have consequences.
• And the final judgment belongs to Allah.

It is therefore submission based on reflection, not blind fatalism.

Its striking relevance today

Modern civilization possesses technology, military power, artificial intelligence, medicine and enormous economic capability. This can create precisely the illusion the Qur’an repeatedly challenges: “We are in control.” Surah As-Sajdah says: study those who thought the same before you.

Ancient societies also possessed power relative to their age. Their buildings, agriculture, armies and political systems appeared formidable. Yet history demonstrated that material achievement cannot make a civilization morally invulnerable.

At the same time, we should be careful: the Qur’an does not authorize us to point at every earthquake, war, disease or national decline and confidently declare, “Allah punished these people.” Such judgments require revelation. What we can legitimately learn is the broader Qur’anic principle that arrogance, oppression, persistent moral corruption and rejection of truth have consequences, while no civilization possesses permanent immunity.

Perhaps the entire message of 32:23–30 can be compressed into one reflection: The Qur’an asks the unbeliever to look backward at history, look outward at creation, and look forward to judgment—so that he may recognize Allah’s authority while there is still time to choose willingly.

And for the believer, the warning is equally serious: do not merely read about vanished civilizations; ask what attitudes destroyed them—and whether those same attitudes are beginning to appear in us. Unfortunately, many of us have the arrogance, false pride and the attitude of looking down upon those who are a shades lower to us. Islam teaches us humility and lowering ourselves and helping others, rather than pushing them away for being in a higher pedestal. Such tendencies often result into doom - so be watchful of your attitude.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah 32. As-Sajdah "The Prostration" already published

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 | 5 | 6 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Pharaoh - not a name but symbol of arrogance: Do "Pharaohs" reside in mankind even today?

There are certain persons that become a symbol of good or bad that continue to reside within mankind even after thousands of years after them. While men of good deeds and honours are referred to not much in history books, the arrogant, the demagogues and tyrants abound the history books so that man learns a lesson from their rise, tyrannical rule and disastrous end. And one such name is Pharaoh.

In Qur'an, Pharaoh (Firʿawn) is much more than the title of an ancient Egyptian king. He becomes a universal symbol of arrogance, tyranny, and rebellion against Allah. While Pharaoh was a real historical ruler who opposed Prophet Musa (Moses, peace be upon him), the Qur'an presents him as an enduring archetype—a warning for every age.

Let us dwell on the very personality traits of once living Pharaoh and then look into ourselves to know are we harbouring a Pharaoh inside us:

What does Pharaoh symbolize?

We share some attributes of the person of Pharaoh and while we do so, we should continue to look into us and see whether traces of his attributes are residing in us - or in the rulers over us. We should also analyze many men and rulers from our recent history and see how history treated them in the end.

1. Arrogance before Allah

Pharaoh's defining characteristic was not merely political power but spiritual arrogance. He refused to acknowledge Allah despite clear signs and even claimed supreme authority for himself.

Allah quotes him as saying: "I am your highest lord." (79:24)

Thus, Pharaoh symbolizes any person who places themselves above divine guidance and accountability.

2. Abuse of power

Pharaoh used authority to dominate, intimidate, and oppress. The Qur'an says:

"Indeed, Pharaoh exalted himself in the land and divided its people into factions, oppressing one group among them..." (28:4)

He represents leadership that exists for self-preservation rather than justice and service.

3. Rejection of truth despite clear evidence

Unlike someone who is ignorant, Pharaoh recognized the signs brought by Musa but rejected them out of pride and fear of losing power. This is why he symbolizes willful denial, not innocent misunderstanding.

4. Materialism and worldly pride

Pharaoh trusted in wealth, armies, palaces, political influence, and technological achievements. The Qur'an repeatedly reminds us that none of these could save him from Allah's judgment. Pharaoh thus symbolizes the illusion that worldly success makes a person self-sufficient. Look back in the history where mention of rulers are made who depended more on their wealth and strong armies rather than the trust and faith in their Creator, and were perished for their arrogance and God denying.

5. Propaganda and manipulation

Pharaoh controlled public opinion and sought to discredit Prophet Musa. He told his people:

"I only show you what I see, and I only guide you to the way of right conduct." (40:29)

He used rhetoric and fear to maintain power. In this sense, Pharaoh also symbolizes the misuse of information to preserve authority.

6. The rejection of accountability

The Qur'an presents Pharaoh as someone who believed he would never be called to account by a higher authority. Islam teaches the opposite: every human being, no matter how powerful, is accountable before Allah.

Pharaoh as a timeless symbol

Because of these qualities, "Pharaoh" in the Qur'anic sense can symbolize:

• tyranny,
• oppression,
• unchecked ego,
• abuse of authority,
• corruption,
• self-deification,
• rejection of divine guidance,
• injustice.

The symbol is broader than any one ruler or era.

Can "Pharaoh" exist today?

Yes—but the Qur'an encourages us to apply the lesson primarily to qualities and patterns of behavior, not to hastily label specific people or governments as "Pharaoh."

Pharaonic traits can appear:

• in rulers who oppress their people,
• in institutions that place power above justice,
• in employers who exploit workers,
• in parents who abuse their authority,
• or even in ourselves when pride overcomes humility.

The Qur'an's first concern is moral transformation, not political labeling.

The "Pharaoh" within ourselves

Many scholars have reflected that every believer should ask:

• Do I reject advice because of pride?
• Do I misuse whatever authority Allah has entrusted to me?
• Do I think my success is entirely my own achievement?
• Do I look down on others?
• Do I resist the truth when it challenges my ego?

If so, we are confronting a "Pharaonic" tendency within ourselves. This is why the Qur'an repeatedly narrates Pharaoh's story—not merely to condemn a historical figure, but to warn every generation against the same attitudes.

The opposite of Pharaoh

The opposite of Pharaoh is represented by the prophets and by the sincere believers who followed them.

While Pharaoh represents: pride, domination, self-glorification, and oppression - the believer is called to embody (1) humility, (2) justice, (3) truthfulness, (4) mercy, (5) trust in Allah, (6) and accountability.

A reflective summary

In the Qur'an, Pharaoh is the enduring symbol of the human ego when it becomes intoxicated with power and forgets its Creator. He represents arrogance instead of humility, oppression instead of justice, pride instead of repentance, and trust in worldly strength instead of trust in Allah. His story reminds every believer that the greatest danger is not becoming wealthy or influential, but allowing wealth, authority, or ego to make us forget that Allah alone is Al-Haqq (The Truth) and that every soul, however powerful, will one day stand before Him in complete accountability.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

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Muslims in Non Muslim Countries: Brazil

I have been writing this series of Muslims and Non Muslim countries and have a mixed feeling of how Muslims are treated in most of the non Muslim countries. But Brazil, oh boy, what a fresh breeze I felt while reading about Muslims in Brazil, a South American secular country famous for its Football team and almost 60% of the entire Amazon rain forest, beside the Christ Redeemer Statue in Rio de Janeiro is one of the 7 Wonders of the World. 

"Muslims in Brazil are in a state where they are proud of their faith and more concerned about sharing their belief with people than defending it. Though the general public has limited knowledge of Islam, Brazilians hold no prejudice towards Muslims despite the infiltration of rhetoric echoing American Islamophobia. Moreover, despite a trend of Brazilians changing their name when they become Muslim, they are very much proud of their cultural and national heritage as Brazilians. Almost all agreed that what they love about Brazil is its tolerance, hospitality, acceptance of others, and just happy attitude to life," writes Ammar Asfour who has been exploring Islam in different countries around the world. [1]

The history of Muslims in Brazil begins with the importation of African slave labor to the country in the 16th century. The Muslim uprising of 1835 in Bahia by Malês, as African Muslims were known in 19th-century Bahia. The revolt, the largest slave revolt in Brazil and the largest urban slave revolt in the Americas, left fifty to a hundred dead. Fearing the example might be followed, intensive efforts were made to force conversions to Catholicism and erase the popular memory of and affection towards Islam. However, the African Muslim community was not erased overnight, and as late as 1910 it is estimated there were still some 100,000 African Muslims living in Brazil. 

Brazil received a lot of Arab immigrants after the world wars, specially from Syria and Lebanon. Our current President is of Arabic ancestry. In spite of that, the majority of Arabs that came to Brazil were Christians, Maronites and Melkites mostly. Don´t expect to find a lot of Muslims among the Arabic Brazilian society.[5]

The number of Muslims in Brazil, according to the 2010 Brazilian census, was 35,207. Muslim associations in Brazil, however, gave higher numbers of adherents: from 400,000 to 1.5 million. [2] According to a census conducted by the Brazilian institute for geography and statistics, the number of Muslims living in Brazil has risen by 29.1 percent between the years 2000 and 2010. 

The Muslim culture cane be felt and seen in the architecture. As for the cuisine, the second largest fast food chain in Brazil is Habib's, which serves Arab food. The diversity of influence also stretches to businesses such as the textile industry, which is mostly run by merchants of Syrian-Lebanese origin. The São Paulo city council has a Muslim Councilor by the name of Mohammad Murad, a lawyer. A number of mosques dot the greater São Paulo area, the oldest and most popular of these being found on Avenida do Estado. Since its establishment, the mosque has added a Quranic school, library, kitchen and meeting hall for various functions.

During the past 30 years, Islam has become increasingly noticeable in Brazilian society by building not only mosques, but also libraries, arts centers, and schools and also by funding newspapers.A growing number of people have converted to Islam in recent years in Brazil. According to local Muslims and media reports, conversions to the religion have contributed significantly to its spread in the country. A recent Muslim source estimated that there are close to 10,000 Muslim converts living in Brazil. Significant Muslim communities are located in the industrial suburbs of the city of São Paulo and in the port city of Santos, as well as in smaller communities in Paraná State in the coastal region and in Curitiba and Foz do Iguaçu in the Argentina-Brazil-Paraguay triborder area. There are over 150 mosques in Brazil and the number is growing.

Generally speaking, Brazil is much more tolerant than the United States or European countries when it comes to the coexistence with the Islamic religion. It is not common to see someone making the prejudiced association Arab-Muslim equals terrorism, as you see in other countries. The multicultural traces of Brazil (it is estimated that 15 million Brazilians have Islamic backgrounds) have shaped a society that can live just fine with differences, and this is not a cliché, but reality. [3]

As for Halal meat, something most Muslims look for when visiting a new country, Brazil is a big producer of halal meat, most part of it is exported. But despite that it is difficult to find the halal products, aside from metropolitan cities, such as Rio de Janeiro and São Paulo, that are very well supplied with halal meat. The rising Brazilian halal meat industry employs a lot of Muslim skilled workforce. In terms of food, Brazil’s second largest fast food chain is Arabic style restaurant Habib’s and, in Rio, traditional Arabic dishes such as hummus, kafta and felafel can be found everywhere. Another place to taste Arabic food is Amir restaurant, situated on the seafront of Copacabana.

Education for Muslim children is not much of a problem as they can study wherever they or their parents decide. Although many Brazilian private schools still teach based on catholic values and have catholic names, yet, the schools cannot forbid a Muslim student to take lessons there, what configures religious discrimination, punishable by Law.

There is no prohibition when it comes to people's garment. So, the use of hijab, niqab or burka (and its variations from Islam's culture to culture) is not forbidden, but it draws a lot of attention and curious glances, as Brazilians are not used to these costumes and habits. Women in those garments are free to circulate through absolutely everywhere in Brazil, inclusive public institutions. It is not legal for a Muslim to miss work or school etc, based on the Islamic holidays, but, of course, this can be agreed between the parties. [3]

How do Muslims of Brazil feel describe Islam and being a Muslim, well the answers are generally positive and reassuring.[1]

• Kaab, a community leader who when asked about culture said, “I don’t really care much about culture. My culture now is my relationship with God and caring for the community.”  
• Leandro is an impressively knowledgeable 26-year-old Brazilian lawyer says, "Islam means three things. It means a serenity and comfort at heart. It means a way of life through connecting with God. And, lastly, it means a balance that he references with a short verse in the Quran, “Thus We have made you a middle nation.” His favorite thing about Brazilian culture that he maintains as a Muslim is the hospitality of Brazilians and their family values. He also thinks that Brazilian culture loves and appreciates food and he loves to maintain that as Muslim.
• Yousuf, a graphic designer, says he finds it reinforcing to his spirituality. It is as if his faith is a white dot in a sea of darkness which encourages him to focus on protecting it. For him, it is part of the Brazilian culture to have a strong guiding faith, regardless of what that religious belief is. “Brazilians have faith!” he says.

Sami Isbelle a spokesperson for SBMRJ [Sociedade Beneficente Muçulmana do Rio de Janeiro] in Rio de Janeiro, revealed in an interview with a Pakistani news network, “The number of Muslims in Brazil continues to grow and most are Brazilians who are converting. […] They are drawn to Islam for different reasons, such as marrying a Muslim, getting to know the religion through friends or the Internet or while searching for answers to spiritual questions.” [4]

31 year-old Fernando Celino, who converted to the Islamic faith from Catholicism in 2006, “It happened during my adolescence. I continued to believe in God but not religion. I first came across Islam through a Muslim friend and while at university I began to study the religion myself in greater detail. It explained things to me better than any other religion had.” [4]

I could go on and on sharing views of the Brazilian Muslims, but suffice to say all have similar experiences and aspirations as expressed by Kaab, Leandro and Yusuf above. So it is happy living for Muslims by and large, something not found in other non Muslim countries. They enjoy celebrating their religious events with full religious zeal and fervor. Herein under watch Muslims in Sao Paulo adapt for Ramadan:

Photo | References: | 1 | 2 | 3 |  4  | 5 |

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Brief History of Compilation of the Holy Quran

The Holy Quran is the last of the holy scriptures that was revealed by the Allah Almighty to complete His commandments to the mankind. The Holy Quran, however, was not revealed in one go. It took 23 years to complete the Divine commandments on to Prophet Muhammad (peace be upon him) through Angel Jibraeel (Gabriel). Generally speaking, one to two verses used to be revealed so that the Prophet of Allah could understand the Divine message correctly and then remember it. Also the Divine verses were revealed owing to the requirement of time and did not follow a set pattern. That is why after the first verses of Surah Al Alaq, the next verses that followed were that of Surah Al Muddaththir. Sometimes it so happened that a part of a particular chapter / surah was revealed in Makkah and the other in Medina after Prophet's migration to Medina.

During the time of Prophet of Allah, the Divine verses were either written down on goat or camel skin or memorized by heart by the selected companions of the Prophet to whom the Prophet of Allah would recite the verses no sooner were those revealed so that the divine message was saved in the hearts  of the companions of the Prophet of Allah.

The responsibility of the safety of this Holy Book is taken by Almighty Allah by Himself, as mentioned in the Holy Quran:

However, after the death of the Prophet of Allah and in the times of the first caliph of Islam Abu Bakar (R A), a large number of companions of Allah,  who had memorized the verses of the Holy Qur'an in a sequence as told to them by the Prophet of Allah, were martyred in the Battle of  Yamama. This gave a rise to fear among the Muslims of the time that if such waste continued, a day may come that no one would be there to know the complete Qur'an. So there arose a need to compile the Holy Qur'an in the form of book.

Therefore Hazrat Umar (R.A) suggested to the Caliph that the Quran should be collected and compiled into a single book in order to ensure its preservation.  Hazrat Abu Bakar (R.A) liked the idea but showed his hesitancy to do so as the Prophet of Allah (SAW) himself had never taken this step and He (R.A) feared that this action might be considered a discrepancy. However, upon persuasion by the others, he had a change of heart and assigned the task of compiling the verses memorized by the remaining selected companions to Hazrat Zain bin Saabit (R.A) in the form of a book. 

Hazrat Zain and his team called all those who had earlier memorized the various verses of the Divine messages and commandments. The team also collected all the written portions on goat or camel skins and started compiling the Divine verse. The team would listen to each memorizer while all other memorizers listened and through cross questioning,  a book was formed.  Once the whole text was collected and compiled, the the team under Hazrat Zain carefully proofread it and certified that it was correct and present in its entirety. It was then presented to Hazrat Abu Bakar (R.A). 

However, during the time of the third caliph Usman (R A), a problem arose that of the recitation of the Holy Quran. although the there was no dispute on text, but its reading by different tribes who had a dialect of their own, it was feared that the meaning of the Quranic verses may change. The problem further compounded when every tribe or people of one dialect supported their dialect to be the superior to other and wanted their form of reading be approved. Had this been allowed to continued, there would have been a different Quran for each tribe and place which would have resulted into disparity in meaning. 

Thus caliph Usman ( R A) decided to approve one form of reading for its universal application so as not to created disparities. He thus requested Hazrat Hafsah (R.A), who was the daughter of the second caliph Umar ibn al-Khattab and who had the originally compiled book of the Holy Quran given to her by her father who had inherited from the first caliph Abu Bakar,  to provide the earlier compilation of Quran. 

He then formed a committee consisting of Hazrat Zain bin Haris (R.A) and a few other companions to make sure that they agree on the pronunciation of the original copy and produce more versions of that copy in the very same way. The commission prepared the text accordingly and then several copies were made and sent to different parts of the Islamic state with the instructions that only this should be considered the official and authentic text of Quran. Since that day the Holy Quran has remained in its original intact form and will remain as such in the future by the Grace and Blessings of Allah Almighty.

The world's oldest dot-less Qur'an - Uzbek capital, Tashkent [Photo]

However, there still remained one problem: The text was in the form of Arabic text that could only be read by those whose native language was Arabic. This form of writing was known as "Rasm" which was often used in the early centuries of Arabic literature (7th century - early 11th century AD). Essentially it is the same as today's Arabic script except for the big difference that dots and dashes (the i‘jām pointing) are omitted. In Rasm, the five distinct letters ـبـ ـتـ ـثـ ـنـ ـيـ are indistinguishable because all the dots are omitted. It is also known as Arabic skeleton script. [1]

The Kufic Samarkand Qurʾan that was from 1869 to 1917 in St. Petersburg shows almost only Rasm: Surah 7 (Al-Aʿaraf), verses 86 & 87 [Photo: Wikipedia]

But as Islam spread and the written Qur'an reached people on non Arabic dialects, it became difficult for them to read with the dots and the  diacritical marks. Thus a need was felt that dots and diacritical marks (fathah, kasrah, and dammah) should be included so that people could recite the text easily. Thus the dots and diacritical marks were added to the written text. 

The following details have been inserted as these have been given in "The Preservation of the Quran" by Mufti Muhammad Taqi Usmani as published in IlmGate. However, any variations which are found would be based on difference of opinion by various schools of thoughts, for which one may consult own school for clarification and details. This scribe will in no case be held responsible for the information shared herein under.

Diacritical marks

It is however not clear as to who was the first to place dots on the Quranic manuscript.  Some claim they were first utilized by Abu ’l-Aswad al-Du’ali. Others give credit to Hajjaj ibn Yusuf who they say had appointed the task to Yahya bin Ya‘mur and Nasr bin ‘Asim al-Laythi (Tafsir al-Qurtubi 1:63). Keeping in view all the reports in this connection, it appears that: [2]

Diacritical marks were first invented by Abu ’l-Aswad al-Du’ali but these diacritical marks were different from how they exist today. Instead of the short vowel “a” (fathah), he would place a dot over the letter. For the short vowel “i” (kasrah) he would place a dot under the letter, and for the short vowel “u” (dammah) he would place a dot in front of the letter. To represent nunnation (tanwin) he would use two dots (Subh al-A‘sha 3:160). Later on, Khalil ibn Ahmad founded signs for the glottal stop (hamzah) and doubling (tashdid) (al-Itqan 2:171, Subh al-A‘sha 3:161). 

Afterwards, Hajjaj bin Yusuf requested Yahya bin Ya‘mur, Nasr bin ‘Asim al-Laythi, and Hasan al-Basri to place both the dots and diacritical marks on the Quranic letters. On this occasion the present forms of diacritical marks were chosen rather than the use of dots so that they would not be confused with the intrinsic dots of the letters. And Allah knows best.

Ahzab and Manazil
It was customary amongst the Companions and Successors to complete the recital of the entire Quran in one week. For this purpose they had fixed portions for their daily recitation. Each such portion is known as hizb or manzil (stages). In this way, the Quran was divided into seven stages, or manzils, of recitation. Sayyiduna Aws ibn Hudhayfah states that he once asked the Companions as to how the manzils of recital had been divided. They replied that the first hizb consisted of three surahs, the second of five, the third of seven, the fourth of nine, the fifth of eleven, the sixth of thirteen, and the final hizb from Surah Qaf to the end of the Quran. (al-Burhan 1:250)

Ajza’ or Parts
Today, the Quran is divided into thirty parts, or ajza’ (plural of juz’). This division in parts has no relationship with the meaning of the Quran. Rather, the division into thirty equal parts was meant to serve as a teaching aid for children. We may notice, therefore, that there are places where a juz’ ends with an unfinished statement. It is difficult to say with certainty as to who first introduced this division. Some people believe that during the second transcription of the Quran, ‘Uthman (may Allah be pleased with him) had it written into thirty folios and, therefore, the division dates back to his time. I have not been able to find any proof for this theory in the works of earlier scholars, however. Still, ‘Allamah Badr al-Din al-Zarkashi notes that the thirty parts of the Quran have been in popular use for a long time and that they have customarily appeared in Quranic manuscripts used in schools. It would appear that the division was introduced after the era of the Companions in order to facilitate teaching. (al-Burhan 1:250, Manahil al-‘Irfan 1:402)

Akhmas and A‘shar (Sets of Fives and Tens)
Another sign used in Quranic transcriptions during the early centuries was the placing of the sign خ or خمس after every five verses and the sign ع or عشر after every ten versesin the margins of the manuscript. The former category of signs were called akhmas and the latter a‘shar. Holding divergent views, some of the early scholars considered these signs permissible while others held them to be reprehensible. It is difficult to say with any degree of certainty as to who introduced these signs. According to one view, Hajjaj ibn Yusuf was its inventor. Another report claims that the ‘Abbasi Khalifah Ma‘mun first ordered that they be marked (al-Burhan 1:251). Neither of these views seem to be sound, however, since the idea of a‘shar appears to have been present in the days of the Companions as well. Ibn Abi Shaybah narrates in his Musannaf that Masruq said that ‘Abdullah ibn Mas‘ud considered the placing of a‘shar signs in the Quranic script to be detestable. (Musannaf Ibn Abi Shaybah 2:497)

Ruku‘ or Section
Another sign that came into use later on and is still prevalent today is the sign of the ruku‘. It is identified by the sign ع which is placed in the margin at the conclusion of a verse. Despite all my efforts, I have not been able to locate anything authentic to help identify the originator of the ruku‘ nor what period it was invented in. Some people believe that the ruku‘s were fixed during the era of Sayyiduna ‘Uthman (may Allah be pleased with him), yet no authentic proof to this claim can be found in the traditions.

It can be said for certain, however, that the purpose of the ruku‘ is to determine the average number of verses which should be recited in one unit (rak‘ah) of salat. This is why it is termed a ruku‘ (lit. to bow), since it indicates the time that one should bow from the standing position during salat. In al-Fatawa al-Hindiyyah (1:94) it is mentioned:

The scholars have divided the Quran into 540 ruku‘ (sections) and placed its signs on manuscripts so that the Quran can be completed on the 27th night of Ramadan in the tarawih prayer.

Rumuz al-Awqaf or Stop Signs
Another useful step taken to facilitate recitation and phonetically correct pronunciation (tilawah and tajwid) was to provide verses with signs to indicate pauses. These signs are known as the rumuz (signs) or ‘alamat (symbols) of awqaf (stops). Their purpose is to help a person who does not know Arabic to stop at the correct spot during recitation and thus avoid incorrectly changing the meaning of the verse. Most of these signs were first invented by ‘Allamah Abu ‘Abdullah Muhammad ibn Tayfur al-Sajawandi (al-Nashr fi ’l-Qira’at al-‘Ashr 1:225). The details of these signs are as follows:

ط : An abbreviation of the word waqf mutlaq (universal stop). It implies that the statement stands completed at this point. Therefore, it is better to stop here.

ج : An abbreviation of the word waqf ja’iz (permissible stop) and it implies that it is permissible to stop here.

ز : An abbreviation of waqf mujawwaz (permitted stop), which implies that stopping here is permissible but that it is better not to.

ص : An abbreviation of waqf murakhkhas (dispensation stop), which implies that the statement has not yet been completed but that, because the sentence has become long, this is the place to breathe and stop rather than elsewhere. (al-Minh al-Fikriyyah 63)

م: An abbreviation of waqf lazim (mandatory stop), which means that if a stop is not made an outrageous distortion in the meaning of the verse is possible. Some phoneticians of the Quran have also called this type of stop a waqf wajib (obligatory stop). Note that wajib here is not a legal term and therefore does not entail sin if it is abandoned. The purpose of the term is to stress that stopping here is the most preferable of all stops. (al-Nashr 1:231)

لا: An abbreviation of la taqif (lit. do not stop). It indicates that one should not stop at this sign but does not imply that stopping is completely impermissible, since there are certain places bearing this sign where stopping entails no harm and resuming from the following word is also permissible. Therefore, the correct meaning of this sign is: “If a stop is made here, it is better to go back and read over again. Initiation from the next word is not preferred. (al-Nashr 1:233)

As far as the origin of these signs is concerned, it stands proven beyond doubt that they were invented by ‘Allamah Sajawandi. In addition to these, however, there are also other signs that appear in Quranic manuscripts. For instance:

مع: An abbreviation of the word mu‘anaqah. This symbol is inserted at a place where a single verse has two possible explanations. According to one explanation, the stop will be made at one given place while according to another explanation the stop will be made at another place. Therefore, a stop can be made at either one of the two places, but once a stop has been made at one place it is not correct to stop at the other. However, if a stop is not made at both places it will be correct. This is also known as muqabalah. It was first pointed out by Imam Abu ’l-Fadl al-Razi. (al-Nashr, 1:237, al-Itqan 1:88)

سكتة : This is a symbol for saktah (pause), which means that one should stop here by breaking the sound but not the breath. This is generally inserted at a place where assimilated reading is likely to cause an erroneous projection of meaning.

وقفة : At this sign, called a waqfah, one must stop a little longer than at a saktah (pause) but ones breath should not break here as well.

ق : An abbreviation of qīla ‘alayhi ’l-waqf. It means that some phoneticians of the Quran identify a stop here while others do not.

قف : This symbol is the word qif which means “stop” (the imperative word-form) and is inserted where the reader may possibly think that a stop was not correct.

صلى : This is an abbreviation of al-waslu awla, which means that “it is better to recite here in assimilated continuity”.

صل  : This is an abbreviation of qad yusalu which means that “some stop here” while others like to recite on in assimilated continuity.


وقف النبي : This is marked at places where a hadith proves that the Holy Prophet (upon him blessings and peace) stopped here while reciting.

An effort has been made to compile the history of compilation of the Holy Qur'an from as many references as possible. However, there may be more details available, but the basics have been covered in as short as possible for easy reading. Details may be read from the references given below or can be searched o Internet. May Allah forgive me for quoting any wrong information. Aameen

Photo | References: | 1 | | 2 | 3 | 4 |

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