General knowledge

“Rich people acquire assets. The poor and middle class acquire
liabilities that they think are assets

A job is only a short-term solution to along-term problem.

*Quran and science*
There are many scientific facts and theories that are mentioned in the Quran. These include concepts such as the formation of the universe, the expansion of the universe, the existence of black holes, and more. In some cases, these concepts were not widely accepted by scientists until many years after the Quran was revealed. For example, the expansion of the universe was not proven until the 20th century, but it was mentioned in the Quran more than 1400 years ago. Many Muslims see this as evidence that the Quran is a divine revelation from God. However, not all of the verses in the Quran can be interpreted as scientific facts.

Out of the approximately 6,236 verses in the Quran, around 600 verses (roughly 10%) have been interpreted as having scientific significance. These verses cover a wide range of scientific topics, including astronomy, physics, biology, and more. However, it's important to keep in mind that the Quran is not a science textbook, and was not intended to be read as such. Rather, its purpose is to guide people in their spiritual lives. Therefore, many of the verses with scientific significance are symbolic or metaphorical in nature, rather than literal. For example, the Quran uses the word "day" to refer to long periods of time.

While many of the verses in the Quran that relate to science have been verified by modern science, there are also some verses that have not yet been proven. In some cases, the scientific knowledge contained in the Quran may have been ahead of its time, and was not understood until centuries later. In other cases, the scientific knowledge may not be able to be proven or disproven with current scientific methods. For example, the Quran states that mountains have "pegs" or "stakes" that hold them in place. This is a metaphor for the geological processes that keep mountains stable, but it cannot be proven or disproven with current methods.

Indeed, there are many more examples of scientific facts mentioned in the Quran. In the field of astronomy, the Quran mentions the Big Bang theory, the shape of the Earth, the expansion of the universe, and the existence of multiple galaxies. In the field of biology, the Quran discusses the stages of embryonic development, the formation of life from water, and the circulation of blood. In the field of physics, the Quran discusses the concept of the conservation of energy, the speed of light, and the laws of thermodynamics. The Quran also touches on other scientific topics, such as medicine, geology, and more.

*CONSERVATION OF ENERGY*
The Quran discusses the conservation of energy in a number of verses. One example is in Surah Luqman, verse 29, which states: "When He [Allah] decrees a thing, He says to it 'Be!' and it is." This verse is interpreted as referring to the law of conservation of energy, which states that energy can neither be created nor destroyed, but only converted from one form to another. Another example is in Surah Ar-Rahman, verse 17, which states: "And the sky has He raised high, and He has set up the balance." This verse is interpreted as referring to the law

*IST LAW OF THERMODYNAMICS*

In more scientific terms, the Quran is essentially describing the first law of thermodynamics, which states that the total amount of energy in the universe is constant. In other words, energy can be transformed from one form to another, but it cannot be created or destroyed. This means that when energy is converted from one form to another, the total amount of energy in the universe remains the same. For example, when a lightbulb converts electrical energy into light energy, the total amount of energy in the universe does not change - it is just converted from one form to another.

*IST LAW OF THERMODYNAMICS*

The Quran's description of the first law of thermodynamics is a little different from the scientific definition, but it's essentially saying the same thing. The Quran uses the metaphor of a balance, which suggests that the universe is in a state of equilibrium and that the amount of energy remains constant. This is very similar to the scientific concept of conservation of energy. It's also worth noting that the Quran uses metaphors and allegories to explain complex scientific concepts in a way that was understandable to the people of that time. This shows that the Quran is a timeless text that can be interpreted by people of all backgrounds and levels of scientific knowledge.

*Sky*
The Quran talks about the sky in a number of verses, but it uses different language and metaphors to describe it. For example, in Surah An-Nahl, verse 12, it says: "And We made the sky a protective ceiling, yet they are turning away from Our signs." In this verse, the sky is described as a protective "ceiling" that shelters us from the dangers of the universe. Other verses use different metaphors to describe the sky, such as a "canopy" (Surah An-Nur, verse 41) or a "dome" (Surah At-Tur, verse 32).
The Quran mentions several properties of the sky, including its vastness, its beauty, and its role in the natural cycle of the Earth. For example, in Surah Al-Furqan, verse 44, it says: "He is the One who made the sun a shining light and the moon a reflected light, with precisely ordained phases." This verse describes the way the sun and moon move across the sky and how they affect the Earth's climate. Other verses describe the sky as a source of rain, as a sign of Allah's mercy, and as a reminder of the Day of Judgment.

*Expansion of universe*
There are several verses in the Quran that refer to the expansion of the universe. For example, in Surah Adh-Dhariyat, verse 47, it says: "And the heaven, We built it with might and We are expanding it." This verse suggests that the universe is constantly expanding, which is consistent with the scientific theory of the Big Bang. In addition, in Surah Al-Isra, verse 44, it says: "The sky is Weaving itself (expanding)." This verse further emphasizes the idea of the universe expanding over time. These and other verses in the Quran seem to support the idea.
Yes, modern science does confirm the expansion of the universe. In fact, one of the major pieces of evidence for the Big Bang theory is the observation of the redshift of galaxies. This is the phenomenon where the light from distant galaxies is shifted towards the red end of the spectrum, which indicates that they are moving away from us at a high speed. This expansion of the universe is consistent with the verses of the Quran that describe the sky as expanding. It's interesting to note that these verses were revealed at a time when the scientific concept of the expanding universe was not yet known.

*Big bang*
The Quran doesn't explicitly mention the Big Bang theory by name, but it does contain verses that could be interpreted as referring to it. For example, in Surah Al-Anbiya, verse 30, it says: "Do not the unbelievers see that the heavens and the earth were joined together, then We clove them asunder?" This verse describes the creation of the universe as a process of separation, which is similar to the scientific theory of the Big Bang, which describes the universe as beginning with a rapid expansion. In addition, the Quran also talks about the "smoke" that existed before the creation of the universe.

By : Anas khan
Thank you for reading.

*Evolution and growth of Muslim society in the sub-continent*

The last Prophet of Islam, Prophet Muhammad (SAW), completely changed the intellectual outlook of Arabia. Within a span of 23 years he transformed the barbarous and impious Arabs into a civilized and religious nation. During his life and also after his death, Muslims took the message of Islam to every corner of the world and within a few years Muslims became the super power of the era.

Trade relations between Arabia and the Sub-continent dated back to ancient times. Long before the advent of Islam in Arabia, the Arabs used to visit the coast of Southern India, which then provided the link between the ports of South and South East Asia. After the Arab traders became Muslim, they brought Islam to South Asia. A number of local Indians living in the coastal areas embraced Islam. However, it was the Muslim conquests in Persia, including the provinces of Kirman and Makran, which brought the Arabs face to face with the then ruler of Sindh, who had allied with the ruler of Makran against the Muslims. But, it was not until the sea borne trade of the Arabs in the Indian Ocean was jeopardized that serious attempts were made to subjugate Sindh.

Muhammad bin Qasim
During the reign of the great Umayyad Caliph Walid bin Abdul Malik, Hajjaj bin Yousaf was appointed as the governor of the Eastern Provinces. At that time, Raja Dahir, a Brahman, ruled Sindh. However, the majority of the people living in the region were Shudders or Buddhists. Dahir treated members of these denominations inhumanly. They were not allowed to ride horses or to wear a turban or shoes. Sindhi pirates, protected by Dahir, were active on the coastal areas and whenever they got a chance, they plundered the ships passing by Daibul.

During those times, some Muslim traders living in Ceylon died and the ruler of Ceylon sent their widows and orphans back to Baghdad. They made their journey by sea. The King of Ceylon also sent many valuable presents for Walid and Hajjaj. As the eight-ship caravan passed by the seaport of Daibul, Sindhi pirates looted it and took the women and children prisoner. When news of this attack reached Hajjaj, he demanded that Dahir return the Muslim captives and the looted items. He also demanded that the culprits be punished. Dahir replied that he had no control over the pirates and was, therefore, powerless to rebuke them. On this Hajjaj decided to invade Sindh. Two small expeditions sent by him failed to accomplish their goal. Thus, in order to free the prisoners and to punish the guilty party, Hajjaj decided to undertake a huge offensive against Dahir, who was patronizing the pirates.

In 712, Hajjaj sent 6,000 select Syrian and Iraqi soldiers, a camel corps of equal strength and a baggage train of 3,000 camels to Sindh under the command of his nephew and son in-law, Imad-ud-din Muhammad bin Qasim, a young boy of just seventeen years. He also had a 'manjaniq', or catapult, which was operated by 500 men and could throw large stones a great distance. On his way the governor of Makran, who provided him with additional forces, joined him. Also, a good number of Jats and Meds, who had suffered at the hands of native rulers, joined the Arab forces.

Muhammad bin Qasim first captured Daibul. He then turned towards Nirun, near modern Hyderabad, where he easily overwhelmed the inhabitants. Dahir decided to oppose the Arabs at Raor. After a fierce struggle, Dahir was overpowered and killed. Raor fell into the hands of the Muslims. The Arab forces then occupied Alor and proceeded towards Multan. Along the way, the Sikka (Uch) fortress, situated on the bank of the Ravi, was also occupied. The Hindu ruler of Multan offered resistance for two months after which the Hindus were overpowered and defeated. Prior to this, Muhammad bin Qasim had taken Brahmanabad and a few other important towns of Sindh. Muhammad bin Qasim was planning to proceed forward when the new Caliph Suleman bin Abdul Malik recalled him. After the departure of Muhammad bin Qasim, different Muslim generals declared their independence at different areas.

The Muslim conquest of Sindh brought peace and prosperity to the region. Law and order was restored. The sea pirates of Sindh, who were protected by Raja Dahir, were crushed. As a result of this, sea trade flourished. The port of Daibul became a very busy and prosperous commercial center.

When Muhammad bin Qasim conquered Sindh, the local people, who had been living a life of misery, breathed a sigh of relief. Qasim followed a lenient policy and treated the local population generously. Everyone had full religious freedom and even the spiritual leaders of local religions were given salaries from the government fund. No changes were made in the local administration and local people were allowed to hold offices - particularly in the revenue department. All taxes were abolished and Jazia was imposed. Everyone was treated equally. Poor people, especially Buddhists, were very impressed by his policies and many of them embraced Islam. A number of Mosques and Madrasas were constructed in important towns. In a short period of time Sindh became a center of Islamic learning. A number of religious scholars, writers and poets were emerged and they spread their knowledge. The Muslims learned Indian sciences like medicine, astronomy and mathematics. Sanskrit books on various subjects were translated into Arabic. During the reign of Haroon al Rasheed, a number of Hindu scholars were even invited to Baghdad.
The establishment of Muslim rule also paved way for future propagation of Islam in Sindh and the adjoining regions. Later Sindh also attracted Ismaili missionaries who were so successful that Sindh passed under Ismaili rule. With the conquest of Lahore by Mahmud of Ghazni, missionary activity began again under the aegis of Sufis who were the main agents in the Islamization of the entire region.

Conquests of Mahmud Ghaznavi
The Arab conquest of Sind belongs to the first phase of Islamic expansion under the Umayyad Caliphs. It was after nearly three centuries that the second phase of the conquest of the sub-continent began under the Turks. The Turkish rulers of Ghazni and later those of Ghur carried Muslim arms across Pakistan and into northern India.
Sultan Mahmud obtained formal recognition of his sovereignty from the Abbasid Khalifah, al-Qadir Billah, who also conferred upon him the titles of Yamin-ud-Dawlah and Amin-ul-Millah. He undertook an expedition every year to Hind and according to Sir Henry Elliot, led as many as seventeen expeditions. The only permanent result of his expeditions was the conquest of the Punjab. However, along with Muslim warriors came Muslim saints and Sufis, who promulgated Islam in India.

Shaikh Ali Hujweri, popularly known as Data Ganj Baksh, renowned sufi who settled in Lahore, wrote the first authentic book on sufism in Persian titled "Kashaful-Mehjub".

Conquests of Muhammad Ghuri

Muhammad Ghuri played a significant role in expanding Muslim rule in northern India. His vigorous and systematic campaigns for the first time roused the Rajput confederacy into concerted action and a real trial of strength ensued resulting in the triumph of Muslim arms.
His important victories remain at the battles of Tarain (1191-92), in which he defeated Prithvi Raj Chauhan, ruler of Delhi and Ajmer. After the second battle of Tarain, Muhammad Ghuri returned to Ghazni and entrusted the charge of his conquered territories to his lieutenant, Qutbuddin Aibak. He soon extended the conquests of his master and made Delhi the capital of the empire (1194).

Muhammad Ghuri was killed by an Ismaili fanatic, while he was on his way to Ghazni from Lahore. He is remembered as an empire builder and is justly called the founder of the Muslim empire in Indo-Pakistan.

On his death, Qutbuddin Aibak was elected Sultan by Turkish Amirs. He, thus became the first Sultan of the newly established Sultanate of Delhi.

Muslim Dynasties of India. [iii] Since the twelfth century AD, several muslim dynasties ruled India. Of these perhaps the Mughals were the most significant. The dynasties are listed below:-

Slave dynasty (1206-1290).
Khilji dynasty (1290-1320).
Tughlaq dynasty (1320-1414).
Saiyyid dynasty (1414-1450).
Lodhi dynasty (1450-1526).
Mughal dynasty (1526-1857)
Babur 1526-30,
ii.Humayun 1530-40&1555-56
iii.Akbar 1556-1605
iv.Jahangir 1605-27
v.ShahJahan 1628-58
vi.Aurangzeb 1658-1707

Sufis and the Spread of Islam
The spread of Islam in the Sub-continent is the story of untiring efforts of numerous saints and Sufis who dedicated their lives to the cause of service to humanity. By the time the Muslim Empire was established at Delhi, Sufi fraternities had come into being and the Sufi influence was far more powerful than it was in earlier days under the Arabs in Sindh. The two great fraternities that established themselves very early in Muslim India were the Suhrawardiyah and the Chishtiyah.

Chishtiyah:
Hazrat Khawaja Muin-ud-din introduced the Chishtiyah Silsilah in the Sub-continent. He settled in Ajmer. Because he established the first Sufi Silsilah in the Indian sub-continent, he is often referred to as Hind-al-Wali. Khawaja Muin-ud-din Ajmeri's chief disciple, Khawaja Qutb-ud-din Bakhtiyar Kaki, who lived at Delhi, was held in high esteem by Iltutmush. Baba Farid who was the disciple of Khawaja Qutb-ud-din Bakhtiyar Kaki, decided to settle in Punjab. The Chishtiyah order remained the most popular order during the Sultanate period. This order has extensive influence, particulary in Northren India, Deccan and Bengal.

Suhrawardiyah:
The Suhrawardiyah order was founded by Sheikh Ab-al-Najib Suhrawardi (1097 - 1162) and was introduced into Muslim India by Sheikh Baha-ud-din Zakariya (1182 - 1268) of Multan. With Multan as its center the Silsilah became dominant in the areas that now constitute Pakistan.

Silsila Qadiriya:
Sheikh Abdul Qadir Jelani (1077-1166) of Baghdad is the founder of this sect. In Indo-Pak this sect was introduced by Shah Nematullah Makhdoom Muhammad Jelani in the mid of Fifteenth Centurey. This order has extensive influence in Northren India particulary, in Punjab and Sindh . Allama Iqbal belonged to this sect of Sufism.
Silsila Naqashbandiya: Khwaja Bahauddin Muhammad Naqashband (1317-1389) is the founder of this sect. khwaja Muhammad Baqibillah had introduced this sect in Indo-Pak. Shah Waliullah and Sheikh Ahmad Sirhindi popularly known as Mujadid Alf Thani belonged to this sect of Sufism.

Silsila Qalandariya:
This sect was started by the Sufi Sheikh Baba Sultan of Kashmir. A sufi that wanders here and there called Qalandar. Therefore, this sect is named as Qalandariya.

Let's go together
Learn and grow

Grow together

Electric or magnetic flux mean ?

Viscosity of Blood?
A) 3.5 to 4.0
B)4.5 to 5.5
C) 6.0 to 6.5
D) 3.1 to 3.6

The minimum energy necessary to permit a reaction to take place is
A) K.E
B) Free energy
C) P.E
D) Activation energy