The debate about separating Jammu from Kashmir has returned strongly in recent months. Since mid-2025, and especially in early 2026, the issue has gained attention due to old regional grievances, fresh protests over resources, and sharp political statements.
This renewed discussion is also linked to the larger demand for restoring full statehood to Jammu and Kashmir after the 2019 decision that turned the region into a Union Territory. For many people, the question is no longer theoretical — it feels immediate and personal. Click Here To Follow Our WhatsApp Channel
Below are the main reasons why this debate is growing again.
1. Growing Feeling of Neglect in Jammu
Many people in Jammu believe their region has been ignored for decades. Although Jammu makes up a large part of the area, residents feel that decisions, funds, and institutions have mostly favoured the Kashmir Valley.
There is anger over:
Poor infrastructure and fewer job opportunities
Limited higher education institutions
Lower political influence
Recent protests over the location of major institutions, such as universities and medical colleges, have added fuel to these feelings. In sports too, selection controversies have triggered accusations that Jammu talent is being overlooked.
On social media, some voices now openly say that Jammu would progress faster if it had its own state, leadership, and identity.
2. Political Statements Giving the Debate New Life
The issue gained national attention after strong public statements from political leaders. Some leaders from Jammu argued that a separate state would allow faster development and better governance.
What made the debate more intense was that even some leaders from the Kashmir Valley supported the idea, calling it a “peaceful separation” due to growing resentment between regions.
These statements did not change policy, but they pushed the issue into public discussion and media headlines.
3. Critics Call It a Distraction From Real Issues
Opposition parties strongly oppose any separation. They argue that this debate is being used to divert attention from serious problems such as:
Delay in restoring statehood
Rising unemployment
Economic stress
Governance challenges after 2019
Critics warn that breaking the region further could weaken it politically and economically instead of solving core issues.
4. Communal Angle Deepens the Divide
In some cases, the debate has taken a communal tone. Protests linked to religion, identity, and student admissions have created fear that regional demands are being mixed with religious politics.
Many residents worry this could damage the long-standing social fabric of the region and turn governance failures into identity conflicts.
5. An Old Demand, Now Louder Than Before
The idea of separating Jammu from Kashmir is not new. It has surfaced many times over the last two decades. However, after the 2019 changes and continued uncertainty over statehood, the demand has become louder and more organised.
While some see separation as a path to fairness, others fear it could create new problems without fixing old ones.
Conclusion
The renewed debate over separating Jammu from Kashmir is driven by real frustrations, political messaging, and unresolved promises. Yet public opinion remains divided.
Many believe the real solution lies not in further division, but in equal development, fair governance, and restoring trust between regions. Whether the debate leads to change or fades again will depend on how these deeper issues are addressed.
The Dixon Plan was a proposal made in 1950 to resolve the long-standing dispute over Jammu and Kashmir between India and Pakistan.
The plan was suggested by Sir Owen Dixon, who was appointed by the United Nations as a mediator after the first India–Pakistan war over Kashmir.
After visiting the region and holding talks with both sides, Dixon concluded that holding a single plebiscite across the entire state was not practical. Instead, he proposed dividing Jammu and Kashmir on regional and demographic lines. Click Here To Follow Our WhatsApp Channel
Key features of the Dixon Plan
Kashmir Valley The Muslim-majority Kashmir Valley would be separated, and a plebiscite would be held only in this region to decide its future.
Jammu region Hindu-majority areas of Jammu would remain with India.
Ladakh Buddhist-majority Ladakh would also remain with India.
Natural division line The Chenab River was discussed as a natural boundary to divide regions.
In simple words, the Dixon Plan did not treat Jammu and Kashmir as one unit. Instead, it suggested breaking it into parts based on religion, geography, and population.
Why the Dixon Plan failed
India rejected the proposal, saying Jammu and Kashmir had already acceded to India legally.
Pakistan also raised objections and wanted broader changes.
There was no agreement on demilitarisation and voting methods.
Because of these disagreements, the plan was abandoned, and Sir Owen Dixon resigned as mediator. The Dixon Plan was never implemented.
Why Has the Dixon Plan Become Today’s Discussion?
The Dixon Plan has returned to public debate because of recent political statements and proposals that talk about regional separation or administrative division within Jammu and Kashmir.
Link to present-day politics
When leaders suggest:
Separate divisions for Chenab or Pir Panchal regions
Administrative restructuring based on regional identity
Stronger regional boundaries within Jammu and Kashmir
Critics say such ideas resemble the Dixon Plan, as they revive the old concept of dividing the region instead of keeping it united.
Political reactions
Senior leaders like Farooq Abdullah have openly opposed such ideas, calling them a revival of the Dixon Plan. They argue that:
Division weakens unity
Past examples show separation does not always benefit people
Any move towards regional break-up could reopen old political wounds
Fear of further fragmentation
Many people believe that reopening discussions similar to the Dixon Plan could:
Create new regional tensions
Increase political instability
Undermine the historical identity of Jammu and Kashmir
This is why even administrative proposals are closely watched and strongly debated.
Conclusion
For decades, the Dixon Plan has been rejected by Kashmiri Muslims, Jammu Hindus, and the people of the Pir Panchal region, and this rejection remains strong even today. Kashmiri Muslims opposed the plan because it treated their land as a bargaining unit rather than recognising their shared history, culture, and political identity within a united Jammu and Kashmir. Many felt the plan would reduce a complex human issue to lines on a map, without addressing dignity, rights, or long-term peace. In Jammu, Hindu communities also rejected the idea, fearing that division based on religion or geography would permanently weaken social harmony and create instability rather than security. Similarly, people living in the Pir Panchal belt—who have long acted as a cultural and social bridge between regions—opposed any plan that threatened to split families, trade routes, and shared traditions. Historically, these communities believed that separation would only deepen mistrust and prolong conflict. Even today, the same concerns remain. Many across all three regions see any revival of Dixon-like thinking as a step backwards, reopening wounds of the past. Their consistent stance shows a shared belief that peace, development, and identity can only be protected through unity, not division, and that externally designed plans have never reflected the real aspirations of the people on the ground.
There has been a worrying rise in attacks, harassment, and intimidation against Kashmiri shawl sellers in several states outside Jammu and Kashmir, especially in northern India. These incidents, reported mainly between late December 2025 and January 2026, have triggered serious concern among families, traders, and civil society groups.Click Here To Follow Our WhatsApp Channel
According to documented accounts, Kashmiri traders selling shawls and winter goods have faced physical assaults, verbal abuse, threats, and damage to their merchandise. In many cases, sellers were allegedly forced to chant slogans, abused with remarks like “go to Pakistan,” and threatened with expulsion from local markets. Several traders said they were targeted simply for their identity.
The Jammu and Kashmir Students Association (JKSA) said it recorded at least 18 such incidents in Himachal Pradesh alone in 2025. A fresh wave of attacks was reported around January 18, 2026, across Himachal Pradesh, Uttarakhand, Haryana, and Delhi. Videos shared online showed traders being surrounded, threatened, and in some cases forced to shut down their stalls.
Many sellers said fear has driven them out of key markets at the peak of the winter season, which is crucial for their income. Most of these traders come from modest backgrounds and depend heavily on seasonal sales to support their families. “We live in constant fear, but we have no other source of income,” one trader told reporters.
The economic impact has been severe. Advocacy groups estimate losses running into lakhs of rupees, along with deep psychological stress. Markets in places like Shimla, Dehradun, and Solan reportedly saw several Kashmiri sellers leave overnight after repeated threats.
Political and social leaders across the spectrum have condemned the incidents. Leaders from parties including the National Conference and the PDP have called the attacks dangerous and divisive. Several MPs and public figures said such targeting threatens India’s plural character and could deepen alienation among Kashmiris working outside the region.
The Union Home Ministry has said it has taken note of the incidents and assured action. In at least one case in Uttarakhand, police arrested an accused after an FIR was lodged. However, activists say responses have been uneven and slow in many areas.
The JKSA has written to the Union Home Minister and the National Human Rights Commission, demanding strict action, protection for traders, and clear instructions to state governments. “This is not just about business. It is about dignity, safety, and national unity,” the group said.
Observers note that similar incidents were reported in previous years, especially after periods of political tension, often fuelled by misinformation and hate campaigns. They warn that failure to act firmly could encourage more attacks.
For now, many Kashmiri shawl sellers remain uncertain about returning to markets outside Jammu and Kashmir. Civil society groups say immediate protection, swift police action, and community dialogue are essential to stop the cycle of fear and ensure that people can earn a living without threat or discrimination.
Cryptocurrency is a type of digital money that works only on the internet. It is different from cash or bank money because it is not controlled by any government or bank. Instead, it runs on a special technology called blockchain, which keeps records safe and open for everyone to see.
The first and most popular cryptocurrency is Bitcoin, but today there are thousands of digital coins used across the world for payments, investment, and technology. Click Here To Follow Our WhatsApp Channel
What Makes Cryptocurrency Different?
Traditional money is issued and controlled by central banks. Cryptocurrency is decentralised, meaning no single authority controls it.
Key differences:
No bank involvement
Works peer-to-peer (person to person)
Transactions are recorded publicly
Uses strong security technology
This makes cryptocurrency unique and powerful.
How Does Cryptocurrency Work?
Cryptocurrency works through blockchain, which is like a digital ledger.
Think of blockchain as:
A public record book
That records every transaction
Cannot be changed once written
Is shared across thousands of computers
When someone sends cryptocurrency:
The transaction is shared on the network
Computers verify it
It is added to the blockchain
The receiver gets the money
No middleman is needed.
What Is Blockchain?
Blockchain is the backbone of cryptocurrency.
Each “block” contains:
Transaction details
Time and date
A link to the previous block
Because blocks are connected, changing one record is nearly impossible. This makes blockchain secure and trustworthy.
What Is a Crypto Wallet?
A crypto wallet stores your digital money.
It allows you to:
Send and receive crypto
Store private keys
Check your balance
Wallets can be:
Hot wallets (online apps)
Cold wallets (offline hardware devices)
Your private key is very important. If you lose it, you lose access to your crypto.
Why Do People Use Cryptocurrency?
People use cryptocurrency for many reasons:
Fast Payments
Crypto allows quick money transfers across countries.
Investment
Many people buy crypto hoping prices will rise.
New Technology
Crypto supports digital services like online games, digital art (NFTs), and smart contracts.
Advantages of Cryptocurrency
Fast transactions
Low fees
Works worldwide
High security
No bank control
Risks and Problems
Cryptocurrency also has risks:
Prices can change suddenly
Scams and fraud exist
Hacking risks
Limited legal protection
Easy to misuse without rules
Users should always be careful.
Cryptocurrency and Government Rules
Governments are still deciding how to regulate cryptocurrency.
Most focus on:
Stopping illegal use
Protecting users
Tracking transactions
Taxing profits
Rules vary from country to country.
Is Cryptocurrency the Future of Money?
Cryptocurrency is growing fast, but it has challenges.
It may not replace cash soon, but it is changing the way money works. Banks, governments, and companies are now paying close attention.
Final Thoughts
Cryptocurrency is a powerful digital invention. It offers freedom and speed but needs responsibility and knowledge. Understanding how it works is the first step to using it safely and wisely.
In the calm yet challenging landscape of South Kashmir, the village of Sallar has long depended on its Primary Health Centre (PHC) as the first point of medical care. Situated on an important route leading to Pahalgam and the Amarnath Yatra, the area serves not just locals but also tourists and pilgrims. Today, residents say the time has come for the government to fulfil its long-standing promise and upgrade the Sallar PHC into a full-fledged Sub-District Hospital (SDH) Click Here To Follow Our WhatsApp Channel
Locals say the demand is not political, but born out of daily hardship. In nearly a 40-kilometre stretch from Pahalgam to Bijbehara, there is no properly equipped hospital to handle emergencies, surgeries, or specialised treatment. The existing PHCs, including Sallar, work with limited staff, basic facilities, and inadequate diagnostic tools. Anything beyond minor treatment forces patients to travel over 30 kilometres to Anantnag District Hospital.
For residents, this gap often turns critical situations into life-threatening ones. Pregnant women facing complications, farmers injured during work, or elderly patients needing urgent care must travel long distances on narrow and difficult roads. During winter, when snow blocks routes and visibility drops, delays become even more dangerous. Many families recall painful incidents where patients reached the district hospital too late.
The Sallar PHC is among the oldest health centres in Anantnag district. Despite limited resources, it has continued to serve people during conflicts, natural disasters, and routine emergencies. In 2023, it even ranked second among PHCs in Jammu and Kashmir under the National Health Mission, highlighting its performance and potential. Yet, residents say, it remains stuck at the primary level with outdated infrastructure.
Over the years, several inspections, public meetings, and official visits have raised hopes. In December 2025, reports suggested that a committee under Indian Public Health Standards (IPHS) had proposed upgrading seven PHCs to SDH level, with Sallar placed high on the list. Assurances were also given about new IPD and OPD blocks. However, as 2026 begins, locals say nothing has moved on the ground.
The recent exclusion of Sallar PHC from the Tele Medicine Scheme has added to the frustration. Residents believe this decision has denied them even temporary access to specialist consultations, further widening the healthcare gap. “We keep hearing about budgets, procedures, and priorities, but for us these delays mean real suffering,” locals said.
While residents acknowledge improvements in healthcare across Jammu and Kashmir—such as new medical colleges, critical care blocks, and expanded health schemes—they say rural areas like Sallar continue to be overlooked. With existing SDHs in Bijbehara and Shangus, people question why this crucial belt, which sees heavy tourist and pilgrimage movement, remains underserved.
Upgrading Sallar PHC to an SDH would mean inpatient facilities, emergency care, specialist doctors, diagnostic labs, and ambulance services. Locals say this would reduce pressure on Anantnag District Hospital, save lives, and strengthen healthcare support for both residents and visitors.
The community, including farmers, shopkeepers, students, and elders, has united behind the demand. Local advocates have raised the issue repeatedly, and residents say they are prepared to submit formal representations through health authorities and official grievance portals if needed.
For the people of Sallar, healthcare is not a privilege but a basic right. They say upgrading the PHC is not just about buildings or beds—it is about dignity, safety, and trust in governance. After years of waiting, residents say the message is clear: the time for promises is over, and the time for action has arrived.
Tahoor and Mahnoor, two sisters from Shalimar, Srinagar, have brought pride to their family and the region by achieving outstanding results in the Class 10th and Class 12th examinations respectively. Both sisters secured an exceptional 499 out of 500 marks, marking one of the highest achievements in the region.
The sisters come from a family strongly rooted in public service and discipline. Their father is a retired government employee, while their mother is currently serving at SKIMS Srinagar. Her commitment stood out even on the day the results were announced, as she continued her official duties throughout the day and returned home only after completing her work, reflecting remarkable dedication and professionalism.Click Here To Follow Our WhatsApp Channel
I had the honour of interviewing Tahoor and Mahnoor at their residence in Shalimar, Srinagar, around 5 PM today. While their academic excellence is being widely celebrated, what impressed equally was the family’s humility, strong work ethic, and deeply held values.
The success of the two sisters clearly reflects the upbringing and principles instilled by their parents. It proves that when discipline, dedication, and honesty are part of family life, excellence follows naturally.
Tahoor and Mahnoor’s achievement is not just a personal milestone but an inspiration for students across Kashmir. Their journey shows that consistent effort, family support, and a strong value system can lead to extraordinary success.
Heartiest congratulations to Tahoor and Mahnoor, and deep respect to their parents for their devotion to education, public service, and shaping such inspiring young achievers.
A Srinagar-based dental doctor, Dr. Rouf Jeelani, has made an emotional appeal to the government, seeking urgent help to airlift his critically ill wife from Mecca in Saudi Arabia to Srinagar for specialised medical treatment.
Dr. Jeelani had travelled to Saudi Arabia with his wife to perform Umrah when she suddenly suffered a stroke during their stay in Mecca. She was immediately taken to a local hospital, where she remains admitted in critical condition. Doctors have reportedly informed the family that her recovery could take several months, or even up to a year.
Facing a painful situation far away from home, Dr. Jeelani has sought the intervention of Manoj Sinha, the Lieutenant Governor of Jammu and Kashmir, and Chief Minister Omar Abdullah. He has urged them to take up the matter with the Ministry of External Affairs to arrange her urgent medical evacuation to Srinagar.
In his appeal, Dr. Jeelani said he is going through the most difficult phase of his life and feels helpless under the circumstances. He said being in a foreign country, combined with his wife’s critical condition, has placed immense emotional strain on the family.
“I request the authorities and kind-hearted people to help me bring my wife back to Srinagar for proper medical care. I am facing the worst situation of my life,” he said.
Family members, relatives, friends, and well-wishers have also appealed to the authorities to take swift and compassionate action. They stressed that time is crucial and that immediate intervention could be vital for the patient’s safe transfer and recovery.
The family has expressed hope that the concerned authorities will respond quickly to this humanitarian appeal, considering the seriousness and urgency of the situation.
Shab-e-Miraj: A Night of Faith, Hope, and Divine Connection
Shab-e-Miraj is one of the most special and deeply meaningful nights in Islamic history. It marks the miraculous journey of Prophet Muhammad ﷺ, when he travelled in a single night from Makkah to Jerusalem and then ascended through the heavens by Allah’s command.
For Muslims around the world, this night is not just about a miracle. It is about hope after hardship, the importance of prayer, and the close connection between a believer and Allah.Click Here To Follow Our WhatsApp Channel
What Does Shab-e-Miraj Mean?
The event is made up of two parts:
Isra – the Night Journey from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem
Miraj – the Ascension from Jerusalem through the seven heavens
This extraordinary journey is mentioned in the Quran, showing that it was a real miracle granted by Allah to His Messenger.
When Did Shab-e-Miraj Happen?
Shab-e-Miraj took place during a very difficult time in the life of the Prophet ﷺ. He had lost his beloved wife Khadijah (R.A) and his uncle Abu Talib, and he was facing strong opposition and hardship in Makkah. This period is often called the Year of Sorrow.
At a time of deep pain and struggle, Allah honoured His Prophet with this journey, reminding him that divine help is always near.
The Journey from Makkah to Jerusalem
According to Islamic tradition, Angel Jibreel (A.S) came to the Prophet ﷺ at night and took him on a special heavenly mount called Buraq. In a short time, the Prophet travelled from Makkah to Jerusalem.
At Masjid al-Aqsa, he led all previous prophets in prayer. This showed that the message of Islam is a continuation of the same divine message given to earlier prophets.
The Ascension to the Heavens
From Jerusalem, the Prophet ﷺ was taken up through the seven heavens. In each heaven, he met earlier prophets such as Adam, Isa (Jesus), Musa (Moses), and Ibrahim (Abraham), peace be upon them all.
At the highest point, known as Sidrat al-Muntaha, the Prophet ﷺ was granted one of the greatest gifts for the Muslim Ummah: the five daily prayers (Salah).
Originally, fifty prayers were prescribed, but after the Prophet’s request and Allah’s mercy, they were reduced to five — while keeping the reward of fifty.
Why Is Shab-e-Miraj So Important?
Shab-e-Miraj carries powerful lessons for every Muslim:
Salah is a direct link with Allah – It was given without any intermediary
Hardship is never permanent – Relief comes after patience
Faith goes beyond logic – True belief means trusting Allah even when things are beyond human understanding
Hope and mercy – Allah’s mercy is greater than any difficulty
This night reminds believers that even in the darkest moments, Allah can open doors in ways we cannot imagine.
How Do Muslims Observe Shab-e-Miraj?
There is no compulsory ritual for Shab-e-Miraj, but many Muslims mark the night with voluntary worship, such as:
Offering extra nafl prayers
Reading the Quran
Making dua and asking for forgiveness
Remembering Allah through dhikr
Listening to or sharing the story of Miraj
Scholars advise keeping worship simple and sincere, without turning it into a fixed celebration.
A Message for Today
In today’s fast and stressful world, Shab-e-Miraj carries a timeless message. It teaches that success is not only worldly achievement, but peace of the heart. It reminds us that prayer is not a burden, but a gift — a moment to rise above worries and speak directly to Allah.
Shab-e-Miraj is a reminder that no matter how heavy life feels, faith has the power to lift the soul higher.
May Allah grant us strength, sincerity, and closeness to Him. Ameen.
The distinction between a disciple and a companion is not merely terminological, but reflects two fundamentally different conceptions of knowledge, authority, and moral agency. Throughout intellectual and religious history, discipleship has commonly denoted a hierarchical relationship in which the student’s primary obligation is the faithful reproduction of the master’s teachings. By contrast, the Islamic notion of ṣuḥbah (companionship), most fully embodied in the relationship between the Prophet Muhammad ﷺ and his companions (aṣḥāb), represents a markedly different pedagogical and ethical paradigm. This model does not aim simply at the transmission of information or the replication of ritual practice, but at the formation of individuals capable of understanding, applying, and extending knowledge across the full range of human life. Click Here To Follow Our WhatsApp Channel
Within the conventional model of discipleship, the disciple functions within narrowly defined limits established by the master. Action is permitted only with explicit authorisation, and the exercise of independent judgement in matters of doctrine, terminology, or application is largely prohibited. The disciple’s task is fundamentally imitative rather than interpretive. Even minor adjustments in expression or practice are regarded as illegitimate unless the master has formally conferred authority upon the disciple, often by appointing him as a successor or recognising him as an independent teacher. Until such recognition is granted, the disciple remains intellectually dependent, entrusted with preservation rather than development.
This restrictive understanding of authority is reflected in the limited scope of discipleship. Instruction tends to be confined to personal discipline, ritual observance, and symbolic practices such as dress, prayer, and associated devotional acts. These teachings are frequently detached from the ordinary affairs of life. Matters such as commerce, governance, warfare, marriage, and social organisation are not treated as intrinsic components of moral or spiritual formation. They become objects of concern only insofar as they affect the psychological or spiritual condition of the disciple. Consequently, discipleship often produces individuals skilled in ritual conformity yet ill-equipped to address the ethical and practical complexities of social life.
Companionship, by contrast, presupposes a fundamentally different relationship between teacher and learner. Companions are not treated as passive recipients of instruction but as active participants in an intellectual and moral enterprise. The teacher regards them as fellows, and his role is not simply to transmit conclusions but to cultivate in them the capacity to learn, to reason, and to teach others. The emphasis shifts from the preservation of fixed formulations to the acquisition of skills, including ethical discernment, contextual judgement, and principled reasoning. These skills are imparted gradually and internalised, enabling companions to act independently while remaining faithful to the aims and spirit of the teaching.
In this pedagogical framework, authority is not monopolised but deliberately shared. Companions are trained to apply what they have learned to new and varied circumstances without compromising its foundational principles. Their legitimacy does not depend upon constant recourse to the master’s explicit permissions, but upon demonstrated competence, sound judgement, and moral integrity. Companionship thus produces not perpetual students but individuals who are themselves capable of mastery, able to extend the teaching beyond the immediate presence and lifetime of the teacher.
The educational practice of the Prophet Muhammad ﷺ exemplifies this model of companionship in its most comprehensive form. His teaching encompassed all dimensions of human life, integrating devotion to God with responsibility in social, economic, legal, and political spheres. He instructed his companions in worship and personal conduct, but also in commerce, family relations, conflict, governance, and the organisation of community life. None of these domains was treated as morally neutral or religiously peripheral. At the same time, he did not attempt to regulate every contingency through exhaustive prescriptions. Rather, he cultivated in his companions an understanding of principles and purposes that enabled them to exercise sound judgement in circumstances he could not directly address.
It is this approach that explains the companions’ capacity, after the Prophet’s death, to confront unprecedented challenges with confidence and coherence. They governed expanding societies, adjudicated complex legal cases, and engaged with diverse cultures while remaining anchored in the Prophetic ethos. Their authority was not derived from mechanical imitation, but from a deep internalisation of the Prophet’s method of teaching and learning.
A defining feature of this companionship was its inclusivity. Both men and women were regarded as companions and were educated accordingly. While the practical content of instruction varied considering differing social responsibilities and lived realities, the foundational principles governing their relationship with God and their ethical formation were identical. Women were not confined to private or ritual instruction; they participated actively in learning, teaching, transmitting knowledge, and issuing legal judgements. This demonstrates that companionship was defined not by gender or social role, but by intellectual engagement, moral responsibility, and participation in the Prophetic project.
The contrast between discipleship and companionship thus reveals two divergent educational and moral visions. Discipleship prioritises control, preservation, and limitation, producing followers whose primary virtue is conformity. Companionship emphasises trust, mastery, and comprehensive engagement with life, producing individuals capable of translating enduring principles into changing realities. The Prophetic model of companionship remains distinctive in its integration of knowledge with moral agency and in its refusal to separate spirituality from the practical demands of human existence. It is this model that enabled the companions to carry forward the Prophetic legacy not as static imitators of the past, but as living embodiments of wisdom, judgement, and ethical leadership.
A Delhi court has said that Asiya Andrabi, founder of the women separatist group Dukhtaran-E-Millat, and her associates Sofi Fehmeeda and Nahida Nasreen did not show allegiance to the Constitution of India and actively worked for Kashmir’s secession.
The observation came while the court convicted the trio on Wednesday for waging war against the country and other offences under the Unlawful Activities (Prevention) Act (UAPA) and the Indian Penal Code (IPC).Click Here To Follow Our WhatsApp Channel
In a detailed order made public on Thursday, NIA court judge Chander Jit Singh said the accused were openly calling for Kashmir’s separation from India on religious grounds, which directly challenged the country’s national integrity.
The court noted that their repeated calls for the secession of an integral part of India amounted to a complete rejection of India’s constitutional framework.
The judge also referred to instances where Andrabi sought support from Pakistan-based platforms. The court cited a 2018 interview in which she said that the “gun is a must” for holding a referendum, observing that such remarks went far beyond political dissent and showed support for violent means to achieve secession.
Addressing the defence argument about the right to self-determination based on UN resolutions, the court pointed out a clear contradiction. It said that while the accused claimed such a right, they also stated that Kashmir was part of Pakistan and under what they called “illegal occupation” by India.
Who Is Princess Leonor? Spain’s Young Heir Preparing to Make History
At just 20 years old, Princess Leonor is already carrying the weight of history on her shoulders. Born on October 31, 2005, in Madrid, she is next in line to the Spanish throne and could become Spain’s first ruling queen in nearly 150 years.
But Leonor is not just a royal by birth. She is being carefully trained for leadership in a modern, democratic Spain—through education, discipline, and public service.Click Here To Follow Our WhatsApp Channel
A Royal with a Modern Upbringing
Princess Leonor is the eldest daughter of King Felipe VI and Queen Letizia, a former journalist who brought a refreshingly modern outlook to the royal family. Leonor also has a younger sister, Infanta Sofía, who often appears beside her at public events.
Despite her royal status, Leonor was raised with a sense of normal life. Her parents focused on education, humility, and awareness of social issues—values that continue to shape her public image today.
Education Beyond the Palace
Leonor completed her schooling in Spain before studying at UWC Atlantic College in Wales, one of the world’s most respected international schools. There, she lived like any other student—sharing rooms, doing chores, and earning her International Baccalaureate diploma.
She is fluent in Spanish and English, speaks French well, and has exposure to Catalan, Arabic, and Mandarin. This reflects her future role as a global representative of Spain.
Military Training Like No Other Royal
One of the most striking parts of Leonor’s journey is her three-year military training, a requirement for future Spanish monarchs.
She has trained with:
The army in Zaragoza
The navy, including time at sea
The air force, where she made history in December 2025 by completing her first solo flight in a Pilatus PC-21 aircraft
She receives no special treatment and trains alongside other cadets. This has earned her widespread respect and praise across Spain.
Growing Role in Public Life
Leonor has steadily taken on more public duties. She now regularly:
Delivers speeches
Attends national ceremonies
Presides over the Princess of Asturias Awards
Represents Spain at cultural and youth-focused events
Her calm presence and clear speeches have helped rebuild trust in the monarchy, especially among younger generations.
Why Her Future Matters
If Leonor becomes queen, she will be Spain’s first ruling queen since Queen Isabella II in the 19th century. Her rise symbolises change, gender equality, and renewal in an institution often criticised as outdated.
She represents a new kind of royal—educated, disciplined, socially aware, and deeply prepared.
A Gen-Z Queen in the Making
Princess Leonor stands at the crossroads of tradition and the future. Her journey shows how monarchy can adapt to modern values without losing its roots.
As Spain looks ahead, many see in Leonor not just a future queen—but a leader shaped by effort, responsibility, and service.
In a world where comfort is often mistaken for success, Faizan Malik has rewritten the meaning of achievement. Securing an extraordinary 488 out of 500 in Class 10, Faizan did not study in a warm room with quiet corners and modern facilities. He studied in a tin shed—a place where winter winds cut through walls, summer heat becomes unbearable, and silence is a luxury. Click Here To Follow Our WhatsApp Channel
This was not just a place of study. It was a test of patience, courage, and belief.
While many complain about small difficulties, Faizan chose to focus on his goal. Books were his companions, determination his strength, and hope his guiding light. The tin roof above his head could never limit the height of his dreams. Every page he turned was an act of resistance against poverty, hardship, and doubt.
There were days when studying was physically exhausting. Cold nights, lack of resources, and uncertainty were part of his daily life. Yet, Faizan never allowed his circumstances to decide his future. Instead of asking “Why me?”, he asked “How can I move forward?”
His result is not just a number. 488 marks are not only academic success—they are the marks of sacrifice, discipline, and silent struggle. They represent early mornings, late nights, and a heart that refused to surrender.
Faizan’s dream is to become a doctor—not only to build a better life for himself, but to serve others with compassion. His journey proves that greatness is not born from comfort, but from courage.
This story is a message to every student who feels defeated by circumstances:
Your place of study does not define your potential.
Your background does not decide your destination.
Your struggle today can become your strength tomorrow.
Faizan Majeed Malik has shown that hard work beats hardship, and faith in oneself can break even the strongest barriers.
May his journey inspire a thousand more. May his struggle remind us all that dreams grow strongest in the hardest soil.
Additional Sessions Judge Chanderjit Singh held Andrabi guilty under Section 18 (punishment for conspiracy) and Section 38 (offence relating to membership of a terrorist organisation) of the UAPA. The court said the quantum of sentence will be announced on January 17. Click Here To Follow Our WhatsApp Channel
The case was filed by the National Investigation Agency (NIA), which accused Andrabi of waging war against India through alleged hate speeches and involvement in criminal conspiracy. Two of her associates were also charge-sheeted in the same case.
Asiya Andrabi is the founder of Dukhtaran-e-Millat (DeM), an all-women separatist organisation that was formed in 1987. The group was later banned by the authorities.
Andrabi was arrested by the NIA in April 2018 and has remained in custody since then. The prosecution argued that she played a key role in promoting separatist ideology and supporting unlawful activities.
The court’s verdict marks a significant development in one of the high-profile UAPA cases linked to separatist activities in Jammu and Kashmir. All eyes are now on the sentencing hearing scheduled for January 17, when the court will decide the punishment.
A small group of so-called climate activists from Srinagar and other posh areas are calling for the cancellation of the proposed Pahalgam railway project, claiming that “Pahalgam does not need a train.” This raises a simple but serious question: who gets to decide Kashmir’s future?Click Here To Follow Our WhatsApp Channel
The answer is clear. Local stakeholders—the people whose lives, land, and livelihoods are directly linked—must have the strongest voice. Connectivity is not a luxury; it is the backbone of real development. A railway line is not just steel and tracks, it is access to education, healthcare, jobs, tourism, and opportunity for generations to come.
The proposed railway line connecting Pahalgam is vital for long-term growth. True development demands strong infrastructure, and rail connectivity is one of the most powerful tools any region can have. Denying this to Kashmir is denying its youth a fair future.
Yes, there are genuine concerns, and they must be addressed honestly. Fair compensation, proper rehabilitation, and jobs for families who lose land entirely, especially affected farmers, are non-negotiable. Development should never come at the cost of dignity. These demands are legitimate and must be fulfilled transparently.
However, opposing the project altogether is not the solution.
It is also important to acknowledge a reality many prefer to ignore. Several loud critics enjoy opportunities outside Kashmir or even outside India, where green pastures offer careers and comfort. Would they choose remote districts like Kupwara to build their own futures without proper connectivity? The honest answer is obvious.
Since 2019, Pahalgam has witnessed visible progress. Tourism infrastructure has improved, roads have expanded, and economic activity has increased. Areas like Yanner rafting point and its adjoining villages are developing at a rapid pace, comparable to modern growth corridors seen elsewhere in the country. This progress should be recognised, not dismissed.
Targeting railway surveys by spreading fear only harms local aspirations. Activists sitting in well-connected Srinagar should not dictate what remote or semi-remote regions need. Voices like Raja Muzaffar may raise environmental points, but sweeping statements that entire regions “do not need railways” ignore ground realities. Spending time in less-connected districts before passing such judgments would offer better perspective.
For many locals, including landowners whose property falls under the proposed track alignment in areas like Charigam Karewa, Kullar Nagipora, and Veersern Grad, the feeling is not fear but hope. These are sacrifices made willingly for a better tomorrow.
Development is every Kashmiri’s right. Connectivity brings inclusion, not destruction. With fair policies, environmental care, and honest compensation, the Pahalgam railway line can become a lifeline for future generations.
Let us unite for progress, not panic. The sacrifices of today will shape the prosperity of tomorrow.
Writer: Dr. Zewar Hussain Bhat
(Senior scientist Entomology at Sher-e-Kashmir University of Agricultural Sciences and Technology of Kashmir)
Senior BJP leader Sofi Yousuf on Wednesday issued a strong warning, saying he would leave the Bharatiya Janata Party (BJP) along with nearly one lakh workers if any attempt is made to separate Jammu from Kashmir.
He made these remarks while speaking to party workers on the sidelines of a BJP convention, where leaders and members had gathered to discuss organisational strength and current political issues in Jammu and Kashmir. Click Here To Follow Our WhatsApp Channel
Reacting sharply to a recent statement by BJP leader Sham Lal Sharma, Sofi Yousuf called the remarks irresponsible and harmful to regional unity. He said such statements send a wrong message and can disturb public harmony.
“Jammu and Kashmir is an indivisible entity. Any move, statement, or agenda aimed at dividing Jammu from Kashmir will not be tolerated,” Sofi Yousuf told the gathering. “If such an attempt is made, I will not hesitate to quit the BJP along with one lakh dedicated workers,” he added.
Meanwhile, BJP General Secretary Anwar Khan also addressed the convention and strongly criticised the National Conference government led by Omar Abdullah.
Anwar Khan accused the NC government of repeatedly failing the people of Jammu and Kashmir. He said the party had betrayed public trust and failed to protect the interests and aspirations of the region’s people.
“The Omar Abdullah-led NC government has a record of broken promises and political opportunism,” Anwar Khan said. He claimed that public dissatisfaction has increased due to what he described as double standards and empty assurances.
Both BJP leaders stressed the importance of unity, peace, and regional harmony. They urged all political parties to avoid statements that could hurt public sentiment or weaken the social fabric of Jammu and Kashmir.
Deputy Superintendent of Police Khurshid Ahmad is among twenty officers promoted to the Superintendent of Police (SP) Selection Grade by the Jammu and Kashmir government.
According to an official order, the government has approved the placement of Deputy Superintendents of Police from the General Cadre into the Selection Grade, which falls under Level 10A of the Pay Matrix (56,600–1,79,800). Click Here To Follow Our WhatsApp Channel
The approval was granted through Government Order No. 19-Home of 2026, dated January 12, 2026. The decision followed recommendations made by the Home Department’s Selection Committee. A copy of the order is with Kashmir News Service (KNS).
The order states that a total of twenty DySP officers have been placed in the Selection Grade, with promotions taking effect from the dates mentioned individually for each officer.
The promotion benefits will also apply to officers who have retired, covering the period from their effective promotion date until their retirement.
Issued with the approval of the Lieutenant Governor, the order has been circulated to all concerned departments for implementation.
The government clarified that these promotions will remain subject to the outcome of any related writ petitions currently pending before competent courts.
Union Home Minister Amit Shah on Sunday warned that Kerala’s law and order situation may look calm now, but “several threats are slowly emerging” that could become dangerous in the future.Speaking at a conclave organised by Kerala Kaumudi, a leading Malayalam newspaper here, he questioned the role of certain organisations and asked whether they could truly keep people safe.“Those who do not believe in coexistence—how can they ensure unity,” Shah asked.Through this programme today, I want to ask the people of Kerala: Can organisations like the PFI, Jama’at-e-Islami, and political parties like the SDPI keep Kerala safe?”Click Here To Follow Our WhatsApp Channel
“It is the responsibility of the government to identify such threats and make efforts to eliminate them,” he said.Referring to the ban on the Popular Front of India (PFI), Shah said both the LDF and the UDF had neither opposed nor supported the decision.
“Wherever I go across the country, I say this clearly– by banning the PFI, we put its entire cadre behind bars, and the whole country became safer as a result,” the home minister said.He said Kerala’s safety could be ensured only by identifying “unseen dangers operating behind the curtain”.
“Along with a developed Kerala, a safe Kerala is also important,” Shah said.
His remarks come days after Kerala BJP chief Rajeev Chandrasekhar accused the Congress-led UDF constituent IUML and Islmist outfit Jama’at-e-Islami of playing “dangerous politics” by using religion to defeat the BJP in the state.Chandrasekhar had alleged that the Indian Union Muslim League (IUML) and Jama’at-e-Islami were not interested in development or jobs for the youth, but were focused only on stopping the BJP’s growth in Kerala.
Minister for Jal Shakti, Forest, Ecology and Environment Javed Rana said that the National Conference leadership can take a decision on cabinet expansion at any time.
Speaking exclusively to Kashmir News Service, Rana said that under the leadership of party president Farooq Abdullah and Chief Minister Omar Abdullah, a decision on expanding the cabinet can be taken whenever required.Click Here To Follow Our WhatsApp Channel
He said that chief ministers in any state have the authority to make such decisions at any time. He added that the same principle applies to the Union Territory of Jammu and Kashmir, where cabinet expansion will be done as and when needed.
Talking about relations with alliance partner Indian National Congress, Minister Rana said the National Conference shares a strong and healthy relationship with the Congress at both the state and national levels.
A Letter to Mohammad Ahmad Khan Son of the respected Qur’anic teacher, Mrs Sehrish Tashfin
By: Dr Mohammad Akram Nadwi Oxford 5/1/2026
Dear Mohammad, It gives me great pleasure to know that you are working hard in your studies, striving to practise your religion sincerely, and showing obedience and respect to your parents. These are beautiful qualities, and they are signs of a good character. May Allah grant you success in this world and in the Hereafter, and make you a source of comfort and pride for your family.
I would like to share with you an important lesson about Islam which many people, even some religious ones, sometimes forget. This lesson is about the difference between values and forms.
Islam gives great importance to values. One of these values is humility. Every Muslim should try to be humble and should avoid arrogance, pride, and looking down on others. Arrogance is disliked by Allah, while humility is loved by Him.
Forms, on the other hand, are outward actions or appearances. These forms are important, but they are meant to protect the values, not replace them. For example, certain types of clothing can sometimes make a person feel proud or superior. If a form leads to arrogance, then it should be avoided. But if it does not lead to arrogance, then it may be allowed.
In Arab culture at the time of the Prophet ﷺ, dragging one’s clothes below the ankles was a clear sign of pride and showing off. That is why the Prophet ﷺ warned strongly against it. However, the Prophet ﷺ himself made it clear that the real reason for the prohibition was arrogance, not the cloth itself.
This is beautifully shown in the well-known hadith of Abu Bakr (may Allah be pleased with him). When Abu Bakr said that one side of his garment sometimes fell below his ankles, the Prophet ﷺ replied that he was not doing it out of arrogance, and therefore he was not included in the warning. This shows us that intention and attitude matter greatly in Islam.
Because of this, the majority of great scholars of Islam, including Imam al-Shafi‘i, Imam Ahmad, Imam Abu Hanifah, Imam Ishaq, and Imam al-Bukhari, agreed that wearing clothes below the ankles is not sinful if it is not done with pride or arrogance. Some scholars considered it slightly disliked, while others saw no problem at all, as long as arrogance is not involved.
It is also important to understand that cultures and climates are different. In countries like England, the weather is often very cold, especially in winter. People naturally need to cover their ankles to keep warm. In such circumstances, wearing trousers that reach or cover the ankles is completely reasonable and allowed, as long as the intention is not arrogance and the trousers are not dragged on the ground.
So, my dear Mohammad, you should remember this balanced and beautiful teaching of Islam. You are allowed to wear trousers that reach your ankles, especially in a cold country, as long as: • You do not feel proud or superior because of your clothing • You do not look down on others • You do not drag your clothes on the ground
What truly matters is your heart, your character, your humility, and your obedience to Allah. I pray that Allah grants you wisdom, good understanding of His religion, and a gentle and humble character. May He keep you firm on the straight path and make you a benefit to others.
Question: Respected Dr Mohammad Akram Nadwi, peace and blessings be upon you. I hope you are well.
Recently, a widely discussed intellectual debate on social media has revived an ancient yet significant philosophical question known as the Problem of Evil. Regardless of whether such debates are ultimately beneficial or harmful, a positive outcome has been the growing demand for serious and reasoned responses to the questions raised by sceptics and atheists.
A common objection they present is this: why are atrocities such as the killing of innocent children, sexual violence against women, and widespread injustice so prevalent in the world? If God exists, and if He is omnipotent, just, and merciful, why does He not prevent these evils? And if He does not prevent them, does this not count as evidence against His existence? My question is how such objections can be addressed in a rational, balanced, and intellectually satisfying manner—one that can genuinely reassure a fair-minded inquirer and help them understand that the problem of evil does not negate God’s existence, but instead points towards deeper wisdom and a broader metaphysical perspective.
I would be grateful if you could clarify this issue in light of your scholarly and intellectual experience. With prayers and thanks, Yāsir Ghufrān
Answer: Peace and blessings be upon you. Dear Yāsir Ghufrān, may God reward you abundantly for your thoughtful and earnest enquiry.Click Here To Follow Our WhatsApp Channel
The Problem of Evil occupies a central place in the philosophy of religion and has persistently engaged the human intellect across historical periods and civilisations. At times, however, this issue transcends the realm of abstract theorisation and manifests instead as a visceral moral protest. In our present age, catastrophic realities such as those unfolding in Gaza, where, over a prolonged period, innocent children, women, and defenceless civilians have endured killing, destruction, and relentless suffering, have lent this problem an especially acute urgency. In such circumstances, many experience profound intellectual and emotional disquiet: if God truly exists, and if He is omnipotent, perfectly just, and infinitely merciful, why does He not intervene immediately to prevent such horrors? And if He does not intervene, does this not undermine either His existence or His attributes of perfection?
Although this objection appears emotionally compelling and rhetorically powerful, careful philosophical analysis reveals that it rests upon a set of assumptions that themselves require critical examination. The most fundamental of these assumptions is that human moral intuition constitutes a final, absolute, and universally valid standard by which divine action must be assessed. In other words, whatever appears to human beings, here and now, as injustice or cruelty is assumed to be injustice in the sight of God as well. It is precisely at this juncture that a deep conceptual error emerges, one that arises from a failure to recognise the essential ontological and epistemic distinction between the human and the divine.
The modern imagination, particularly in cultural contexts where the boundaries between divinity and humanity have become blurred, often conceives of God as a moral agent analogous to a human being, differing only in scale or power. God is thus implicitly imagined as thinking, feeling, and judging in essentially human terms, albeit with superior capacity. As a consequence, human comfort, emotional reassurance, immediate psychological needs, and culturally conditioned moral sensibilities are elevated into criteria for evaluating divine justice. When an event violates these sensibilities, it is hastily concluded that God has either failed morally or does not exist at all.
It is essential to clarify that moral anguish in response to oppression, sorrow for the suffering of innocents, and restlessness in the face of injustice are not only natural but ethically commendable. A human being who remains unmoved by cruelty would represent a profound moral failure. From this perspective, distress at the atrocities committed in Gaza is evidence of a living moral conscience, one that rightly impels resistance to injustice and solidarity with the oppressed. The difficulty, however, lies not in this moral sensitivity itself, but in the philosophical inference drawn from it: namely, that God must necessarily intervene in exactly the manner, at precisely the time, and according to the same criteria demanded by human moral intuition.
Human reason, conscience, and ethical judgement are undoubtedly valuable, yet they remain intrinsically limited. Human beings evaluate events on the basis of partial information, immediate consequences, and emotional proximity. Their notions of justice are shaped by psychological dispositions, cultural norms, and historical circumstances. Divine knowledge, by contrast, is absolute, comprehensive, and unrestricted by the constraints of time and space. God is not bound by past or future; all moments are present to Him as a single, unified reality. To project human limitations onto God is therefore a fundamental philosophical error, what is known in philosophy as a category mistake. Classical theistic thought, and Islamic theology in particular, has consistently maintained that God is not merely a greater or more powerful human-like being, but a reality of an entirely different ontological order.
This distinction directly challenges the assumption that divine justice necessarily entails immediate intervention. Such an assumption implicitly presumes that human beings possess exhaustive knowledge of the moral architecture of the universe: when evil ought to be permitted, when intervention would be genuinely just, and what long-term consequences follow from either course of action. In reality, human beings possess no such comprehensive knowledge, nor do they even agree among themselves regarding what justice requires in particular situations.
The case of Gaza illustrates this epistemic limitation with striking clarity. While large segments of the global population regard the events there as manifest injustice, oppression, and even genocide, other groups—particularly those aligned with Zionist ideology and its supporters, justify the very same actions on political, moral, or even religious grounds. If human moral intuition were truly universal, objective, and beyond dispute, such deep and irreconcilable disagreement would not exist. This divergence itself demonstrates that human moral judgement cannot serve as the ultimate and definitive measure of divine justice.
Religious traditions repeatedly highlight this imbalance in knowledge and remind human beings of the limits of their understanding. The Qur’ānic account of the mother of Mary (peace be upon her) offers a particularly eloquent illustration. She vowed to dedicate her unborn child to sacred service, assuming, within the constraints of her social and practical understanding, that such a role could only be fulfilled by a male. When she gave birth to a daughter, her disappointment was entirely natural. Yet the divine response made clear that God knew better. History later revealed that it was precisely this girl who played a decisive and indispensable role in the divine plan. Similarly, the account of Zachariah (peace be upon him) underscores the contrast between human reasoning, bound by natural causes, and divine decree, which transcends them. These narratives do not negate human reason; rather, they define its proper limits.
A further dimension of the problem of evil, frequently neglected in contemporary discussions, is that of human freedom and moral responsibility. The expectation that God should directly prevent every act of injustice effectively absolves human beings of their ethical obligations. The moral structure of the world is grounded in the fact that human beings have been granted freedom, and with freedom necessarily comes accountability. The persistence of injustice, therefore, does not indicate divine absence or indifference, but rather human failure to act upon the moral capacities entrusted to them.
From this perspective, evil is not a defect in the divine order, but the result of human misuse of freedom. It constitutes a trial, not only for the oppressed, but also for the oppressor, the silent bystander, institutions, and entire societies. The more fundamental question is not why God tolerates injustice, but why human beings do so, and, at times, why they actively legitimise or defend it. The tragedy of Gaza, in this sense, exposes humanity itself: its moral inconsistency, selective sensitivity, and deep institutional contradictions.
The demand for immediate divine justice also overlooks a core theological principle: this world is not the final arena of judgement. According to Islamic theology, as well as other theistic traditions, complete and definitive justice will be realised in the Hereafter. Delay in justice does not amount to its negation. Once the world is understood as a place of moral testing, the persistence of injustice no longer logically entails a denial of divine justice.
Faith in the unseen (īmān bil-ghayb) is not blind credulity, but a conscious and reflective acknowledgement of the limits of human knowledge. Trust in God’s justice and mercy does not weaken moral responsibility; rather, it deepens and intensifies it. Human beings remain fully accountable for their actions, while the complete manifestation of divine justice unfolds in accordance with a wisdom that transcends the finite human intellect.
In conclusion, the Problem of Evil does not constitute a genuine argument against the existence of God. Instead, it exposes a conceptual confusion: the attempt to confine divine reality within the parameters of human moral intuition. Evil exists not because God lacks justice, but because human beings misuse their freedom, misunderstand the nature of divine wisdom, and demand definitive answers beyond their epistemic reach. Properly understood, the existence of evil is not a refutation of God, but a mirror reflecting human moral responsibility, intellectual humility, and existential trial. Perfect justice does indeed exist, but not according to human standards, rather according to divine criteria and divine timing. And God knows best.
