Manufactured Revolutions: How Empires Scripted Regime Change and Global Power

Regime Change

Many of the world’s revolutions and freedom movements are nothing more than fabricated narratives and made-up tales. Imperial Britain, and later America, have used their power and resources to topple regimes and install countless leaders of their own choosing. Those so-called history books you read—full of stories about this or that nation’s independence, revolution, or “Islamisation”—and the endless philosophers and scholars praised for shaping minds, are often just half-truths, one-sided tales, and pure fiction. Behind almost all of them lies a “regime change” operation run by powers like America, Britain, and France. Then, to support that operation, they deploy literature, media, religion, mullahs, pandits, priests, mujahideen, ghazis, and others—sometimes even creating these figures from scratch when needed. Before handing the baton of global “caliphate” to America, the British also passed on the blueprint of this regime change operation that they mastered all through their imperialistic rule and hegemony. From Venezuela to Iran the story narrates similar old dialogues with technological aggression.

Tailoring and Crafting of States :

Many of the world’s celebrated revolutions and freedom movements are, upon closer examination, little more than constructed narratives and invented stories designed to serve broader geopolitical interests. Imperial powers such as Britain and, subsequently, the United States have repeatedly leveraged their influence and resources to engineer coups d’état and install compliant leaders. A prime example lies in the decline and partition of the Ottoman Empire after World War I. The secret Sykes-Picot Agreement of 1916 divided Ottoman Arab lands into British and French spheres of influence, carving up regions like Syria, Iraq, Lebanon, and Palestine without regard for ethnic or religious realities. This was compounded by the Balfour Declaration of 1917, in which Britain pledged support for a “national home for the Jewish people” in Palestine, facilitating Zionist settlement and laying groundwork for future conflicts, including the establishment of Israel in 1948.

To weaken the Ottomans, Britain actively supported the Arab Revolt (1916–1918) against Ottoman rule, promising Arab independence through the McMahon-Hussein Correspondence while secretly planning colonial mandates. Figures like T.E. Lawrence (“Lawrence of Arabia”) coordinated with Arab leaders such as Sharif Hussein and his son Faisal, providing arms and strategy to disrupt Ottoman supply lines. Yet these promises were betrayed post-war, with Arab lands bifurcated under the League of Nations mandate system—Britain controlling Iraq, Palestine, and Transjordan; France taking Syria and Lebanon—sowing seeds of enduring instability.

Changes are Dictated and Designed

The history textbooks that recount tales of national independence, revolutions, or religious transformations—often amplified by philosophers and scholars portrayed as intellectual architects—are frequently partial truths, selective accounts, or outright fabrications. Behind most such events lies a deliberate “regime change” operation orchestrated by Western powers like the United States, Britain, and France. Britain also promoted and allied with Wahhabism to advance Anglo-American interests. By backing Ibn Saud and his Wahhabi forces—through treaties like the 1915 Anglo-Saudi agreement and subsequent support—Britain helped Ibn Saud conquer rivals, including the Hashemites, leading to the establishment of Saudi Arabia in 1932. This alliance countered Ottoman influence and secured oil-rich territories, with Wahhabi ideology harnessed to fragment Muslim unity while serving imperial goals.

Similar orchestration is evident in the 1947 Partition of India, where Britain’s hasty withdrawal and arbitrary border-drawing by Sir Cyril Radcliffe displaced 15 million people and killed over a million in communal violence, creating India and Pakistan amid engineered religious divisions.

To sustain these operations, they deploy supportive literature, media campaigns, religious rhetoric, and figures—mullahs, pandits, priests, mujahideen, or ghazis—sometimes fabricating these actors entirely when necessary.

American Hegemony Following British Footprints

When Britain recognized its impending decline, it strategically architected the emerging world order. Through over more than a century of meticulous planning, it redrew political geographies in advance. Regions requiring specific leaders or governance systems were preemptively seeded with tailored individuals and institutions. Before transferring global hegemony to the United States, Britain provided a comprehensive blueprint encompassing capitalism, communism, the Islamic world, and religious ideologies. This included guidelines on sustaining controlled levels of unrest, conflicts of varying intensities under designated names, and political divisions across regions and continents. Accordingly, regimes were altered, circumstances manipulated, events staged, and rulers positioned as required.

Our generations have borne witness to these patterns. The promotion of Wahhabism and the Afghan conflict were orchestrated from external centers, as declassified documents later revealed U.S. support for mujahideen groups in the 1980s to counter Soviet influence. Territorial disputes between nations were perpetuated, and political systems overturned via coups—many backed by Western intelligence. We observed the U.S.-Soviet Cold War proxy battles, interventions in Palestine, Kashmir, Vietnam, the 1979 Iranian Revolution (initially tolerated by the West before shifting to containment), Iraq, Syria, Africa, Latin America, Eastern Europe, the fall of the Berlin Wall, and Central Asia—spectacles of violence that inspired historians to craft heroic narratives sold globally. Yet the underlying reality was that dominant powers and blocs meticulously planned and executed these from inception to conclusion.

Declassified records substantiate this: the 1953 CIA-MI6 coup in Iran (Operation Ajax) overthrew Prime Minister Mohammad Mossadegh to protect oil interests; the 1954 Guatemala operation ousted Jacobo Árbenz; and numerous Cold War-era interventions in Latin America and beyond followed similar patterns.

Regime Change Operations in M.E

Today, as of early January 2026, the 1979 Islamic Revolution in Iran appears increasingly besieged by the very forces that once indirectly facilitated its rise—now through sustained sanctions, proxy pressures, and exploitation of internal discontent. Protests that began in late December 2025 over economic collapse have spread to over 110 cities, with at least 36 deaths reported by human rights groups, thousands arrested (including minors), and security forces using live ammunition. Demonstrations feature calls for regime change, including pro-Pahlavi slogans, amid internet disruptions and reports of Iraqi militias assisting suppression.

Clouds of devastation loom over the Middle East, with fragile ceasefires in Gaza holding tenuously post-2023–2025 war, ongoing strife in Yemen (Houthi resilience despite strikes), and Syria’s post-Assad transition marked by sectarian tensions and foreign interventions. From Asia to Europe, a pervasive fog of hesitation and unpredictability prevails, fueled by economic stagnation, energy crises, and geopolitical realignments. Remarkably, at subtle signals from the U.S. or West, mass mobilizations emerge—and subside—in various nations. Media frames events around local leaders or parties, yet the true orchestrators remain anonymous, operating from the shadows.

(writer N.A.Moomin)

Sakina Itoo Slams SMVDIME (Shri Mata Vaishno Devi Institute of Medical Excellence) Derecognition, Calls It Political and Harmful to Students

sakeena itoo

Health and Medical Education Minister Sakina Itoo has strongly criticised the decision to withdraw recognition of the Shri Mata Vaishno Devi Institute of Medical Excellence (SMVDIME), calling it an act of misfortune driven by political interests and the misuse of religion.

Speaking to Kashmir News Service (KNS), the minister said the decision has deeply affected students who earned their admissions purely on merit and warned against dragging religion into education and healthcare.Click Here To Follow Our WhatsApp Channel


“Our Children Earn Seats on Merit”

Minister Itoo said medical colleges in Jammu and Kashmir are limited, and students work extremely hard to qualify through the NEET examination.

“Our children qualify on merit and secure seats through hard work,” she said. “To cancel something that was already granted is deeply unfortunate. This college should have been strengthened to produce more doctors for our people. Instead, it is being targeted for political games by exploiting religious sentiments.”

She said the intention behind the move was clear and deeply regrettable.


Students Made Scapegoats

Addressing the condition of the affected students, Minister Itoo said many of them are mentally distressed after months of uncertainty.

“These children are depressed. They are being made scapegoats despite qualifying through NEET on merit,” she said. “They were not admitted through any favour. They earned their place fairly.”

She added that such actions damage trust in the education system and harm young careers.


Omar Abdullah Orders Immediate Relief

Minister Itoo said Omar Abdullah has directed the department to ensure that all affected students are shifted to the nearest possible recognised medical colleges within Jammu and Kashmir.

“The department is already working on this,” she said. “I have also instructed the Secretary to prepare a proposal so these students can be relieved from the mental torture they have faced and continue their MBBS studies smoothly.”


Questions Raised Over NMC Timing

Questioning the timing of the decision by the National Medical Commission (NMC), Minister Itoo asked why issues were not addressed earlier.

“If the earlier inspection by the Medical Council of India approved the college, why were shortcomings not fixed then?” she asked. “Why are these issues being highlighted now, especially after objections were raised about Muslim students getting admission?”

She called the cancellation on such grounds extremely unfortunate.


“Doctors Serve Humanity, Not Religion”

Minister Itoo strongly rejected the use of religion in medical education.

“A doctor’s oath is taken in the name of humanity, not religion,” she said. “Doctors treat human beings, not Hindus or Muslims.”

She added that religion should never be used in education or medicine and warned against politicising such sensitive areas.


Remarks at University of Jammu

Earlier, while speaking at the Shri Aurobindo Gyan Kendra in the Dhanvantri Library at the University of Jammu, the minister said certain forces are spreading hate for political gain.

“We can criticise the government and debate development,” she said. “But we cannot bring religion into education or medicine.”

She expressed sadness that such divisions were becoming common and said Jammu and Kashmir has suffered greatly due to politics of division.


Background of the Controversy

The controversy began after the NMC derecognised SMVDIME, citing failure to meet minimum standards. The order directed that all existing MBBS students be transferred to other recognised colleges in the Union Territory.

The issue became political after it emerged that 42 of the 50 students in the inaugural 2025–26 batch were Muslims, along with one Sikh and eight Hindu students from Jammu. This triggered protests by several Hindu right-wing groups in the region.


Call for Unity and Education Without Politics

Minister Itoo concluded by urging people to rise above religious divisions and focus on humanity.

“We must set aside religion and move forward together,” she said. “Education should unite us, not divide us. Politics has many spaces, but education and medicine should be kept free from it.”

Her remarks have added weight to the growing demand for a fair and swift resolution for the affected students.

Iran’s Islamic Revolution on Its Death Bed: Gen Z Protests on Every Corner of the Country

Islamic Revolution

As 2026 begins, Iran is facing one of the most serious challenges since the 1979 Islamic Revolution. From Tehran to small provincial towns, protests have erupted on streets, in universities, and inside historic markets. At the heart of this uprising is Iran’s Generation Z, a young population that openly rejects the system that has ruled their lives since birth.

What started as economic anger has turned into a nationwide movement questioning the very survival of the Islamic Republic.Click Here To Follow Our WhatsApp Channel


A Country Boiling Over with Anger

In late December 2025, shopkeepers in Tehran’s Grand Bazaar shut their businesses in protest. The reason was simple but devastating: the Iranian rial collapsed to record lows, making food, medicine, and fuel impossible to afford for many families.

Iran Protest

Soon, the anger spilled into the streets. Protests spread rapidly across all 31 provinces. What made this moment different was the scale and the confidence. People were no longer just asking for reforms. They were openly calling for the end of the system created by the 1979 revolution.

Chants once whispered in fear were now shouted loudly in public squares.


Why the Economy Lit the Fire

For years, ordinary Iranians have lived under crushing pressure:

  • Prices rising every month
  • Youth unemployment staying high
  • Sanctions mixed with poor management
  • Widening gap between elites and citizens

Many families say survival itself has become a daily struggle. Bread, cooking oil, and rent now cost far more than wages can cover. For young people, the future feels completely blocked.

Economic pain quickly turned into political rage.


Generation Z: Fearless and Unapologetic

https://www.hrw.org/sites/default/files/styles/embed_xxl/public/multimedia_images_2019/201901wr_iran_human_rights.jpg?itok=8SDbQ0VP
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Iran’s Gen Z, mostly born after 1997, is leading this movement. Unlike older generations, they feel no emotional attachment to the revolution of 1979. For them, it is history — not inspiration.

This generation wants:

  • Personal freedom
  • Jobs and dignity
  • Open internet and culture
  • A normal life like youth elsewhere

Videos from inside Iran show teenagers and young adults facing security forces without hiding their faces. They organise through social media, even as the internet is restricted. University students walk out of classes, and young women remain central to the protests.

The memory of Mahsa Amini, whose death in custody sparked earlier unrest, still fuels resistance.


The State Strikes Back

The government response has been harsh. Security forces have used tear gas, batons, and live fire in some areas. Thousands have been detained, and many injured. Internet slowdowns and blackouts aim to cut communication between protesters.

Iran’s Supreme Leader Ali Khamenei has dismissed the protests as foreign-backed unrest. Officials have even claimed some protest videos are fake or digitally made — claims widely mocked by Iranians online.

Despite this, protests continue almost daily.


From Reform to Rejection

A major shift is clear: people are no longer asking the system to fix itself. They are rejecting it outright.

Some protesters chant slogans supporting Reza Pahlavi, while others call for a completely new political order. The common message is simple — the Islamic Republic no longer represents them.

Bazaar traders, students, workers, and ethnic minorities are increasingly united. This broad support makes the movement harder to crush.


Is This the End of the Islamic Revolution?

Forty-seven years ago, the Islamic Revolution promised justice, independence, and dignity. Today, many young Iranians see only control, isolation, and broken promises.

The regime has survived past protests through force. But this wave feels different:

  • Wider spread across the country
  • Strong youth leadership
  • Open rejection of ideology
  • Loss of fear among protesters

Analysts warn that the system faces a deep legitimacy crisis. When the youngest generation stops believing, survival becomes harder with each passing year.


A Defining Moment for Iran’s Future

As protests continue into January 2026, one question dominates conversations worldwide: can Iran’s Gen Z finally bring real change, or will repression once again delay the inevitable?

Whatever the outcome, one truth is clear.
For millions of young Iranians, the Islamic Revolution is no longer sacred history — it is a failing past they are ready to leave behind.

The streets of Iran are speaking, and this time, they are not whispering.

Is Keeping a Beard in Islam Obligatory or Recommended? Scholars Explain the Difference

Beard in Islam

The legal ruling concerning the beard in Islam has long been a subject of juristic discussion and recognised scholarly disagreement. This divergence arises from differing interpretations of the Prophetic instructions concerning the beard and the extent to which such instructions convey binding legal force. While it is universally acknowledged that the Prophet ﷺ maintained a beard and encouraged its preservation, Muslim jurists have differed as to whether this encouragement constitutes a legal obligation or a recommended practice within the broader framework of personal grooming and customary conduct.Click Here To Follow Our WhatsApp Channel

Islamic sources consistently affirm that the Prophet ﷺ did not shave his beard. Authentic narrations describe his careful attention to its appearance, as he would trim from its sides and upper portions in a manner that enhanced its neatness and ensured harmony with his facial features and overall demeanour. He also maintained its cleanliness by washing, combing, and running his fingers through it. The Companions, may Allah be pleased with them, followed the Prophet ﷺ in these practices, emulating both his outward conduct and his personal choices. This continuity of practice underscores the beard’s recognised place within the Prophetic way of life, while also demonstrating that its maintenance was accompanied by care, moderation, and attention to appearance.

The principal textual evidences informing the juristic discourse on this matter are found in well-established Prophetic traditions. Among the most frequently cited is the narration reported by al-Bukhārī and Muslim from Ibn ʿUmar, in which the Prophet ﷺ stated: “Act contrary to the polytheists: trim the moustaches closely and let the beards grow.” Another narration recorded by Muslim from ʿĀʾishah includes the beard among the practices of the fiṭrah, alongside other acts related to cleanliness and personal hygiene, such as trimming the nails, using the tooth-stick, and cleansing the body. These narrations clearly demonstrate the Prophet’s encouragement of maintaining the beard; however, they do not, in themselves, decisively establish its precise legal classification in terms of obligation or recommendation.

On the basis of these texts, classical jurists articulated two principal legal positions. The Ḥanafī and Mālikī schools, together with a view adopted by later Ḥanbalī scholars, held that the Prophetic command indicates obligation and therefore ruled that shaving the beard is unlawful. This position rests upon the established principle of Islamic legal theory that a command fundamentally denotes obligation unless a contextual indicator diverts it from this meaning. Moreover, the command is explicitly linked to opposing the polytheists, and imitation of non-Muslims in distinctive practices is generally regarded as impermissible. On this basis, authoritative jurists from these schools explicitly stated that shaving the beard is prohibited.

In contrast, the Shāfiʿī school, in its relied-upon position, along with a considerable number of scholars across the legal schools, maintained that letting the beard grow is a recommended Sunnah rather than a binding obligation. According to this view, shaving the beard is disliked but does not rise to the level of prohibition. Scholars who held this position argued that the beard belongs primarily to the realm of customary practices and personal appearance rather than acts of ritual worship. Consequently, the Prophetic command is understood as guidance and moral instruction aimed at promoting dignified appearance and conformity with sound social norms, rather than as a legally binding injunction.

This interpretation is supported by well-established juristic principles concerning commands related to etiquette, hygiene, and refinement of conduct. Scholars such as Ibn Ḥajar al-ʿAsqalānī explained that when commands pertain to manners and commendable behaviour, they are often interpreted as recommendation rather than obligation, particularly when contextual indicators are present. The rationale of opposing the polytheists, while meaningful, does not by itself necessitate legal obligation, as opposition to non-Muslims is binding only in matters of belief and distinctive religious identity, not in all outward customs and social practices.

Further support for this view is found in the inclusion of the beard among the practices of the fiṭrah. These practices are widely understood by scholars to be recommended acts that promote cleanliness, beauty, and physical well-being. Since such matters are already encouraged by natural human disposition, the Sharīʿah did not impose them as strict legal obligations. Jurists have also observed that legal prohibition and obligation are generally reserved for matters involving clear moral harm or public interest, whereas issues of personal grooming typically remain within the sphere of recommendation unless accompanied by explicit and unequivocal evidence.

Closely related to this discussion is the question of the size or length of the beard. The overwhelming majority of scholars did not stipulate a legally defined minimum length for what constitutes a beard. Rather, the beard is understood according to customary recognition (ʿurf), meaning that whatever is commonly regarded by people as a beard is considered as such in legal terms. Islamic law does not prescribe a specific measurement or fixed standard in this regard. This understanding is consistent with the broader treatment of customary matters in jurisprudence, wherein definitions are left to social convention rather than rigid legal quantification. The Prophet’s own practice of trimming and grooming further supports the view that the Sharīʿah did not intend to impose a particular length, but rather to encourage a dignified and recognisable appearance.

Modern scholars have reinforced this understanding by situating the issue of the beard within the context of social custom and cultural norms. Prominent contemporary jurists have argued that matters of dress and personal appearance, including the beard, fall within the domain of social convention and should reflect what is considered appropriate and dignified within a given society, so long as no fundamental religious principle is compromised. This approach has been widely adopted by many contemporary scholars, particularly among the scholars of al-Azhar, both in their legal reasoning and lived practice.

In conclusion, the ruling on the beard represents a well-established area of juristic disagreement within Islamic law. While some scholars consider letting the beard grow to be obligatory and regard shaving it as prohibited, others view it as a recommended Sunnah and deem shaving merely disliked. Likewise, no definitive legal standard exists regarding its length, as the matter is governed by customary recognition rather than textual specification. As such, this issue belongs to the category of subsidiary legal matters in which valid scholarly disagreement exists. In accordance with the principles of Islamic jurisprudence, there is no basis for condemnation or censure in such matters, as reproach is reserved only for issues upon which there is clear and uncontested scholarly consensus.

At 13, This Kashmiri Boy Built 31 Apps and AI Tools — Uzair Malik’s Story Is Pure Inspiration

Uzair Malik

In the beautiful yet challenging valley of Kashmir, where natural calm often exists alongside social and political difficulties, inspiring stories of talent continue to emerge. One such story is that of Uzair Malik, a 13-year-old boy from Srinagar, who has already made a strong mark in the world of technology.

At an age when most children are focused on schoolwork and games, Uzair has developed 31 digital applications, created several AI-powered chatbots, and even launched his own commission-free freelancing platform. What makes his journey even more remarkable is that he achieved all this through self-learning, without any formal coaching or training.Click Here To Follow Our WhatsApp Channel

Uzair lives in Syedpora Eidgah, a residential area of Srinagar, and studies in Class 9. He carefully balances his school studies with his deep interest in programming and technology. His journey into coding began in 2021, during the COVID-19 pandemic, when online learning became more accessible. Inspired by a family friend working in app development, Uzair became curious about how websites and mobile apps actually work. That curiosity soon turned into a serious passion.

With limited access to coaching centres in Kashmir, Uzair relied on free online resources. He learned coding through YouTube tutorials, online courses, and technical documents. “I learned everything from YouTube and online resources,” he has said. His progress clearly shows how discipline and curiosity can open doors, even without expensive tools or institutions.


From Useful Apps to AI Chatbots

Uzair’s work is not just impressive in numbers, but also in purpose. His 31 apps include practical tools designed to solve everyday problems. Some of them focus on hotel and vehicle booking systems, which can be especially helpful in a tourism-based region like Kashmir.

Alongside apps, he has also built many websites, showing strong skills in web development and design. Most notably, Uzair has stepped into artificial intelligence by creating at least seven AI-powered chatbots. Inspired by global tools like ChatGPT, these chatbots range from simple conversation tools to more functional assistants. “AI is the future,” Uzair says, reflecting a mindset far beyond his age.

His projects focus on accessibility and usefulness, especially important in a region where internet access and job opportunities can be limited. Through his work, Uzair is contributing to the digital growth of his community.


A Freelancing Platform for Kashmir’s Youth

One of Uzair’s biggest achievements is the launch of a commission-free freelancing website. Unlike popular platforms that take a large percentage of earnings, Uzair’s platform allows freelancers to keep 100 per cent of what they earn.

His goal is to support young people, freelancers, and small businesses in Kashmir. “The platform should help ordinary people, not burden them,” Uzair explains. The website connects clients directly with service providers such as writers, designers, and developers, helping build a local digital economy.

In a region where youth unemployment is a serious concern, such an initiative could become a valuable opportunity for many aspiring professionals.


Learning Against the Odds

Kashmir’s difficult environment adds deeper meaning to Uzair’s success. Internet shutdowns, curfews, and limited resources often disrupt education. Still, Uzair continued learning whenever possible and used technology in a positive way.

He believes young people should use technology constructively. Instead of wasting time online, he chose to create, learn, and build. His story challenges negative stereotypes and shows how focus and creativity can overcome limitations.

Local media outlets have praised him as a “tech prodigy” and a “pride of Kashmir”, while interviews on social media have inspired many young students across the valley.


Dreams for the Future

Despite his achievements, Uzair remains humble and focused. He hopes to study at one of India’s top engineering institutions, such as the Indian Institutes of Technology. In the future, he wants to build advanced tools, including professional editing software.

For Uzair, coding is not just about writing code. “It is about creating opportunities and proving that age is no barrier,” he says.


A Symbol of Hope

Uzair Malik’s journey reflects the hidden potential of Kashmir’s youth. In a region often known for struggle, his success tells a different story — one of talent, resilience, and hope.

Through self-belief, free resources, and hard work, Uzair has shown that innovation can rise from anywhere. At just 13, his apps, AI tools, and freelancing platform are only the beginning of what promises to be an extraordinary journey.

Zohran Mamdani: The Fearless New York Leader Speaking Truth When Others Stay Silent

Zohran Mamdani

Zohran Mamdani has quickly become one of the most talked-about young politicians in the United States. Known for his clear words, people-first politics, and fearless stand on global and local issues, Mamdani represents a new generation of leadership in New York.Click Here To Follow Our WhatsApp Channel

Early Life and Background

Zohran Mamdani was born to a family deeply connected to culture, education, and social awareness. Raised in New York, he grew up seeing both opportunity and inequality side by side. These early experiences shaped his political thinking and pushed him towards public service.

He studied in the US and became active in community organising before entering formal politics. From the beginning, his focus was clear: justice, dignity, and fairness for ordinary people.

Zohran Mamdani

Rise in New York Politics

Mamdani is a member of the New York State Assembly, representing parts of Queens. His campaign stood out because it was people-powered, not driven by big money. Volunteers, students, workers, and immigrant families formed the backbone of his support.

His success showed that voters were ready for honest leadership that speaks directly about real problems like:

  • High rent and housing insecurity
  • Rising cost of living
  • Healthcare access
  • Workers’ rights
  • Climate responsibility

A Leader Who Speaks Without Fear

What makes Zohran Mamdani different is his willingness to speak openly, even when the topic is uncomfortable. Whether it is foreign policy, human rights, or social justice, he does not soften his words for political convenience.

Recently, his strong public statements on international conflicts and US foreign actions brought him national and global attention. Supporters praised his courage, while critics challenged his views — but no one ignored him.

Zohran Mamdani
Zohran Mamdani / Image Credit To Yahoo.com

Why His Statements Resonate

Mamdani’s words resonate because they connect global events to local lives. He often explains how decisions made far away affect families living in New York — immigrants, refugees, workers, and students.

He consistently reminds people that:

  • War and conflict impact local communities
  • Foreign policy is not separate from daily life
  • Moral responsibility matters in leadership

This approach has made him especially popular among young voters and minority communities.

Support From Young and Working-Class Voters

Zohran Mamdani has strong support among:

  • Young voters
  • Immigrant families
  • Muslim and minority communities
  • Workers and renters

Many see him as someone who understands struggle, not just talks about it. His speeches avoid complex language and focus on simple, human truths — a key reason his message spreads widely online.

Media Attention and Growing Influence

Major media outlets and social platforms now regularly quote Mamdani. His posts on X and public speeches often go viral because they are direct, emotional, and grounded in values.

In an age where many politicians avoid clear positions, Mamdani’s clarity makes him stand out.

Why Zohran Mamdani Matters Beyond New York

Although he is a state-level leader, Mamdani’s influence goes beyond New York. He represents a wider shift in American politics — where young leaders demand accountability, fairness, and moral clarity.

For many observers, he is not just a politician, but a sign of where future US politics may be heading.

Conclusion

Zohran Mamdani is more than a rising political figure. He is a voice for those who often feel unheard. Whether people agree with him or not, his impact is undeniable.

In a world full of careful silence, Mamdani chooses clear speech — and that is exactly why so many people are listening.

Why Educated Youth in Kashmir Are Still Jobless – The Truth No One Explains

kashmiri student

(Altaf Husain Nadwi)

In Jammu and Kashmir, there is a silent pain that rarely makes headlines. It sits in small rooms, in quiet homes, and in the eyes of young people who did everything they were told to do — yet have nothing to show for it.

They studied hard.
They cleared exams.
They waited patiently.

Still, they are jobless.

A promise that slowly faded

For years, education was sold as the key to dignity and security. Parents believed it deeply. Many sold land, took loans, or worked day and night so their children could earn a degree. The promise was simple: study well, and life will get better.

But for many educated youths in Kashmir, that promise never arrived.

students

Waiting has become a way of life

Graduates wake up every morning and check notifications. Recruitment notices appear, then disappear. Exams are held, results are delayed. Sometimes selections are cancelled without clear reasons.

Months turn into years.
Hope turns into exhaustion.

Waiting has become a full-time job — without salary, without respect.

The pain nobody talks about

Unemployment is not just about money. It slowly eats confidence. A young person who once spoke with pride now avoids questions. Family gatherings become uncomfortable. Every comparison feels like a wound.

Parents don’t say much, but their silence hurts. Society doesn’t shout, but it judges quietly.

This pain does not trend on social media, but it lives inside thousands of homes.

“Skill issue” is not the full truth

Youth are often told they lack skills. So they learn more. Computers, languages, diplomas, coaching classes — they try everything. But the reality is harsh: skills cannot create jobs where opportunities are missing.

Kashmir has limited industries, weak private investment, and very few sustainable job options. Talent exists. Chances do not.

A generation stuck in between

These young people are not lazy. They want to work, to contribute, to stand on their own feet. But they are stuck between promises and reality, between hope and disappointment.

Some lose years preparing. Some lose confidence. Some lose belief.

This is more than unemployment

This is about a generation slowly losing trust — not in education, but in the system that failed to value their effort and time.

Kashmiri youth are not asking for shortcuts. They are asking for fairness. For transparency. For timely decisions. For real opportunities, not repeated assurances.

Until that happens, degrees will keep increasing, but dreams will keep shrinking.

And the silence of unemployed educated youth will remain one of Kashmir’s deepest, most ignored truths.


NCERT Likely to Get Deemed University Status by End of January

The National Council of Educational Research and Training (NCERT) is likely to be granted deemed-to-be-university status by the end of January, sources in the Ministry of Education have told ANI.Click Here To Follow Our WhatsApp Channel

Sources said that all preparations for granting the status have been completed. The final decision will be taken by the University Grants Commission (UGC) in its upcoming meeting. Officials are hopeful that once the meeting takes place, the decision will be announced before the end of the month.

Union Education Minister Dharmendra Pradhan had announced plans in 2023 to transform NCERT into a deemed university. He said this change would help NCERT grow into a research-focused institution, open doors for global partnerships, and strengthen its contribution to education worldwide.

NCERT is an autonomous body under the Ministry of Education. It plays a key role in improving school education in India through curriculum design, textbook publishing, educational research, and teacher training.

Once it receives deemed university status, NCERT will be able to run advanced in-house research programmes and work as a full research university. It will mainly be funded by the Department of School Education and Literacy under the Ministry of Education.

In India, universities are recognised by the UGC under the UGC Act, 1956. Deemed-to-be-university status is given to institutions that show excellence in a particular field, based on UGC advice and approval by the Central Government.

At present, around 145 institutions in India have deemed university status. The Indian Institute of Science (IISc) was the first to receive this status in 1958, while Tamil Nadu has the highest number of such universities.

Institutions with this status enjoy full academic freedom. They can design courses, set admission rules, fix fees, and award their own undergraduate, postgraduate, and doctoral degrees.

With this move, NCERT’s role in India’s higher education and research system is expected to grow significantly.

From Gomti River to Certainty: A Journey Beyond Names, Causes, and Illusions

Gomti River

If the distance between Mani Kalan and Jamdahan were measured, it would not seem very great. But in the early days of our consciousness, this distance felt like it stretched for miles. It was a time when the roads were unpaved, questions were immature, and knowledge was an unfamiliar thing. In winter, dew was abundant and our feet would be soaked with moisture and mud; in the rainy season, the sludge would seize hold of us. Science was not taught at Zia-ul-Uloom, so it was hardly surprising that our knowledge was close to zero.Click Here To Follow Our WhatsApp Channel

Every morning we would set out for Mani Kalan and return in the evening. On rainy days, one question would torment us: Where does the water in the clouds come from? We had no answer. By chance, we befriended a boy from another village, though his maternal relatives lived in Jamdahan. He too began travelling with us daily. One day, when the question of the clouds’ water arose again, he told us that his grandfather had gone to the city of Jaunpur, where he had seen with his own eyes that the clouds descend lower and lower and drink water from the Gomti River, and then pour that same water down in all directions. He added that his grandfather had even broken off a piece of one of those clouds and taken it home, where it was still preserved.

Having found an answer to our question, we were immensely happy, as if a knot in our minds had been untied. Yet a small ache remained in the heart: why had my grandfather not gone to Jaunpur to witness this scene? And why had no piece of cloud come to our house?

When I began studying at Maulana Azad Educational Centre, the first book on logic and philosophy came into my hands. The teacher explained that the universe is the name of a continuous chain of events and created things, and that this chain does not come to an end anywhere. Infinite regress is an ancient philosophical problem. Muslim theologians, however, attempted to resolve it through the discussion of the possible and the Necessary Existent. According to them, the Necessary Existent is the source of all possible beings, and the Necessary Existent itself has no source.

I objected that the problem remained exactly where it was. Philosophers believe in an infinite chain of causes and effects, and theologians, by introducing the term “Necessary,” have merely declared the same chain to be infinite. The chain persists; only the terminology has changed. The teacher became upset and said that this was a pointless question, and since he did not engage in pointless debates, today’s lesson was over.

The problem of infinite regress remained unresolved, but during the discussion I told my classmates that clouds drink water from the Gomti River and then produce rain. After that day’s lesson, a new question arose in my mind: Where does the Gomti River itself come from? One classmate replied that his brother studied at Nadwa, and according to him the Gomti flows in front of Nadwa. This meant that the Gomti comes from Lucknow. I asked: Where does it come from in Lucknow? Someone said: from somewhere beyond Lucknow. And thus we were once again trapped in the jaws of infinite regress.

One classmate declared that infinite regress was false. Outside Lucknow, he said, lived a sadhu who spat water from his mouth, and from there the Gomti River emerged. We asked how he knew this. He replied: “Through reason. When the solution to the infinite chain of events and creations is the Necessary Existent, my reason immediately decided that the solution to the Gomti’s chain must also be that same sadhu.” We were satisfied with this answer, and the problem of regress was resolved—for the moment.

I was admitted to Nadwatul Ulama, and thus my intellectual life entered a new phase. Here, I devoted myself wholeheartedly to acquiring literary, empirical, and certain knowledge, and gradually became naturally averse to conjecture, speculation, and fruitless debates. Nadwa taught me that knowledge is not that which merely occupies the mind, but that which disciplines the intellect, gives direction to thought, and brings a person closer to reality.

The greatest distinction of Nadwa is that its founders closed all the doors to intellectual indulgence in the name of knowledge, and directed students’ attention toward disciplines that are both beneficial and effective. Knowledge here was not treated as mere amusement or intellectual acrobatics, but as a means for building life, refining thought, and cultivating certainty. As soon as one enters Nadwa’s atmosphere, one feels that there is freedom to ask questions—but also responsibility to carry those questions to their proper end.

This is why Nadwa led me out of the noise of conjecture into the silence of certainty, and taught me that the perfection of reason lies not in the abundance of questions, but in knowing where to stop. Here I learned that philosophy, when it exceeds its limits, scatters the mind, and that knowledge, if deprived of the balance between revelation, experience, and literature, remains mere supposition. Nadwa named this balance “knowledge” and declared it the true capital of life.

When I came to Oxford, I befriended an American Christian young man, whom I shall refer to here as David (not his real name). Our conversations were sometimes academic, sometimes light-hearted, and sometimes revolved simply around human wonder.
One day, I narrated to David the entire story of the clouds and the Gomti River—the sadhu, infinite regress, and the temporary comfort of reason. He said in astonishment, “It’s surprising that you were satisfied with the narrative that the source of the Gomti River is a sadhu’s mouth.”

I replied, “At the time, we were novice students of philosophy. The problem of infinite regress had made us restless. That answer gave us temporary relief, so we did not reflect further on the existence of the sadhu. Besides, we were children—how deeply could we really think?”
David smiled and said, “But now you are grown up.”
I replied, “Yes—and now I also know where the water of the Gomti actually comes from.” He listened intently. I then presented to him a narration recorded by Imam al-Dhahabi in Siyar A‘lam al-Nubala’, volume 11, page 539. Qasim al-Mutarriz relates that he visited ‘Abbad ibn Ya‘qub al-Rawajini in Kufa. He was blind and used to examine students. He asked me: “Tell me, who dug the sea?” I replied: “Allah.” He said: “That is correct—but tell me, who dug it?” I said: “Shaykh, you tell me.” He replied: “‘Ali dug it.” Then he asked: “Tell me, who caused the water to flow in it?” I replied: “Allah.” He said: “That too is correct—but tell me, who caused the water to flow?” I said: “Shaykh, you tell me.” He replied: “Husayn caused it to flow.”
After I had heard his hadiths, I returned to him again. He repeated the same question: “Who dug the sea?” I replied: “Mu‘awiyah dug the sea, and ‘Amr ibn al-‘As caused the water to flow in it.” As soon as I said this, I jumped up and ran away, while he shouted behind me: “Catch this sinner, this enemy of God!”

David immediately said, “That’s an obvious contradiction—sometimes Husayn, sometimes ‘Amr ibn al-‘As?”
I replied, “This is not a contradiction; this is the real story of philosophy and theology. Just as one group says the universe rests on an infinite chain of causes and events, while another says the chain ends at the Necessary Existent—when in reality the chain continues, only a new name is assigned to it. The disagreement is not over reality, but over expression.”
“Here too,” I continued, “the reality is one, but the names differ. In the Shi‘a expression, ‘Ali made the river and Husayn set it flowing; in the Sunni expression, Mu‘awiyah made it and ‘Amr ibn al-‘As set it flowing.”

Hearing this, David burst out laughing. I asked what amused him. He said, “It reminded me of Imam al-Ghazali’s remark—that some philosophical statements are such that if someone muttered them in his sleep, people would doubt his sanity.”
I said, “You’ve put philosophy and theology in the same row!” David replied seriously, “That is exactly what Imam Fakhr al-Din al-Razi said: I tested the paths of theology and philosophy, but they neither cured the disease of the heart nor quenched the thirst of the soul. The path closest to me was the path of the Qur’an.”

David then asked me, with great seriousness: “When the Qur’an itself introduces God, why don’t you tell me how God introduces Himself in His Book—what style He uses and what arguments He presents?” I realized that this was not a casual question, but a profound intellectual demand. So I replied, “You have made a most valid, reasonable, and thought-provoking request. Its answer cannot be given in a brief conversation. In our next meeting, we will reflect carefully and in detail on Qur’anic monotheism, to see how the Qur’an addresses reason to make God known, and how it leads human beings out of conjecture to the threshold of certainty.”

And at that very moment, I realized with complete clarity that the real issue had never been the clouds, nor the Gomti River, nor the puzzle of infinite regress. The real issue was that we had been satisfied with names instead of reality, and had remained entangled in terminology instead of meaning.
We had mistaken causes for reality, and made expressions stand in for existence—whereas the path of knowledge lies beyond names, and the destination of certainty transcends interpretations.

Al-Tilmeez: A Pioneering Arabic Literary Journal from Jammu and Kashmir

Professor Mufti Abdul Ghani Azhari: Scholar, Sufi, Historian, and Social Reformer of Kashmir

Mirwaiz Mohammad Ahmad son of Mufasir-e-Quran Moulana Mohammad Yousuf Shah Dies in Islamabad

Led Zeppelin Kashmir: Meaning, History & Why It’s a Rock Masterpiece

Led Zeppelin Kashmir

When people search for Led Zeppelin Kashmir, they are usually looking for more than just a song. They want the story, the meaning, the power, and the legacy behind one of the most iconic rock tracks ever created. Released in 1975, Kashmir is not just music – it is an experience.Click Here To Follow Our WhatsApp Channel

This detailed guide covers everything you need to know about Kashmir by Led Zeppelin, from its creation to its global impact.


What Is “Kashmir” by Led Zeppelin?

Kashmir is a legendary rock track by the British band Led Zeppelin. It appeared on their double album Physical Graffiti and quickly became one of the band’s most famous and respected works.

Unlike many hit songs, Kashmir was never released as a single. Still, it became one of the most played, discussed, and admired rock songs in history.


Basic Song Details

  • Band: Led Zeppelin
  • Album: Physical Graffiti
  • Release Year: 1975
  • Song Length: About 8 minutes 30 seconds
  • Writers: Jimmy Page, Robert Plant, John Bonham
  • Genre: Hard rock with orchestral elements

Why Is the Song Called “Kashmir”?

Many people think Kashmir is directly about the Kashmir region in South Asia. However, Robert Plant explained that the song is not literally about Kashmir.

The name “Kashmir” represents:

  • Distance
  • Mystery
  • Grandeur
  • A powerful, unreachable place

The lyrics were inspired mainly by travels through Morocco and desert landscapes, not Kashmir itself. The word was chosen because it sounded grand and matched the epic feeling of the music.


Meaning of Led Zeppelin Kashmir Lyrics

The lyrics of Kashmir focus on:

  • Long journeys
  • Inner discovery
  • Freedom
  • Strength and endurance

Lines like “Oh let the sun beat down upon my face” describe travel, struggle, and spiritual movement rather than a physical place. The song feels like a march toward something greater, unknown, and powerful.

There is no love story, no simple message. Instead, Kashmir is about feeling, power, and exploration.


Music Style and Sound

What truly sets Kashmir apart is its sound.

Key Musical Features:

  • Heavy and slow guitar riff
  • Strong, marching drum pattern
  • Orchestral strings and brass
  • Middle Eastern and Eastern-style rhythm

The guitar riff is simple but massive. The drums never change speed, giving the song a strong, unstoppable feeling. The orchestra adds depth and drama, making the song feel royal and timeless.


Why Kashmir Is Considered a Masterpiece

Kashmir is often called Led Zeppelin’s greatest achievement. Even band members have said it represents their sound perfectly.

Reasons for Its Legendary Status:

  • Unique structure (not verse-chorus like pop songs)
  • Powerful rhythm that never rushes
  • Lyrics that feel poetic and vast
  • A sound that still feels modern today

Many music experts rank Kashmir among the top rock songs of all time.


Live Performances and Legacy

Led Zeppelin performed Kashmir live during major tours, often as a highlight of their shows. Later, Jimmy Page and Robert Plant performed it again with orchestras, proving the song’s lasting power.

The track has been:

  • Used in films and TV shows
  • Played at sports events
  • Covered by many artists
  • Praised across generations

Cultural Impact of Led Zeppelin Kashmir

Kashmir helped change how people viewed rock music. It showed that rock could be:

  • Long and complex
  • Influenced by world music
  • Deep and serious

It inspired many bands to experiment with sound, structure, and global influences.


Interesting Facts About Kashmir

  • It took several years to complete the song
  • The drum pattern stays almost the same throughout
  • The song does not speed up or slow down
  • Robert Plant called it one of Led Zeppelin’s finest works

Why People Still Search “Led Zeppelin Kashmir” Today

Decades later, people continue searching for Led Zeppelin Kashmir because:

  • The song never feels old
  • New listeners discover it every year
  • It represents the peak of classic rock creativity

Whether you listen on headphones or full speakers, Kashmir delivers the same powerful effect every time.


Final Thoughts

Led Zeppelin Kashmir is more than a song. It is a journey, a mood, and a statement of musical greatness. Its powerful sound, deep meaning, and timeless quality make it one of the most important rock tracks ever recorded.

If you want to understand Led Zeppelin at their best, Kashmir is the perfect place to start.


Al-Tilmeez: A Pioneering Arabic Literary Journal from Jammu and Kashmir

Professor Mufti Abdul Ghani Azhari: Scholar, Sufi, Historian, and Social Reformer of Kashmir

Mirwaiz Mohammad Ahmad son of Mufasir-e-Quran Moulana Mohammad Yousuf Shah Dies in Islamabad

Gold or Silver? Rethinking Niṣāb for Zakāh in the Light of Fiqh, Justice, and Modern Economics

Niṣāb for Zakāh

Question:
Recently, I wrote an article in Urdu arguing that gold, rather than silver, should be adopted as the standard for determining niṣāb in zakāh. In response, the well-known Qur’an teacher, Dr Farhat Hashmi, forwarded the following question to me:

Piyari Ustazah ji The reply by esteemed sheikh in itself is very pragmatic and full of Hikmat الحمد لله Two humble questions here: 1) The government always announces nisaab each year on the basis of silver (not gold). The consequent deductions through banks are calculated according to the same nisaab. 2) If gold is made the basis for nisaab then a large amount of zakat contributors will be exempted. On the other hand the number of fuqara and masakeen and other zakat applicable persons and factors is increasing day by day. How will the gap be bridged?

Answer:
The questions raised touch upon an important intersection of fiqh, public policy and social justice, and therefore need to be addressed with clarity and balance.Click Here To Follow Our WhatsApp Channel

With regard to the first point, when a Muslim government officially announces a niṣāb and organises the collection of zakāh through institutional means, such as bank deductions, this falls under the sphere of siyāsah sharʿiyyah (administrative authority exercised for public order). Once such a mechanism is in place, individuals are not entitled to interfere with, obstruct or invalidate that collection, even if they personally hold a different juristic opinion. Compliance in practice is therefore required in order to preserve order and avoid chaos. At the same time, this does not mean that scholarly discussion is closed. Scholars and concerned citizens may, and indeed should, convey well-reasoned and sincere advice to the authorities, explaining the fiqhi implications and possible long-term consequences of adopting one standard over another. Obedience in implementation and advice in counsel are two separate matters, and both have their proper place in the Sharīʿah.

As for the second issue, it is essential to recall the foundational principle upon which zakāh is built. Zakāh is not meant to be taken from the poor and redistributed among the poor; rather, it is taken from the rich and given to the poor. This is clearly established in the well-known ḥadīth in which the Prophet ﷺ instructed that zakāh is taken from the wealthy of a community and returned to its needy. The objective of zakāh, therefore, is not merely the circulation of money, but the transfer of surplus wealth from those who can afford it to those who cannot.

When silver is adopted as the universal standard for niṣāb in the modern economic context, the monetary threshold becomes extremely low due to the drastic decline in the value of silver. As a result, many people who are themselves financially strained, struggling with inflation and rising living costs, and barely meeting their basic needs, are classified as zakāh payers. In reality, such individuals are closer to being deserving recipients than obligated contributors. Making them pay zakāh reduces their already limited resources and, instead of alleviating hardship, risks entrenching it further. In this way, the very mechanism intended to ease poverty can inadvertently contribute to its growth.

It is also important to correct a common misconception: the belief that the zakāh system is meant to eradicate poverty entirely. This was never its sole purpose. Even during the time of the Khulafā’ al-Rāshidūn, when justice and piety were at their height, poor people still existed. Zakāh did not eliminate poverty, but it did ease its burden, prevent desperation, and preserve human dignity. Its role is remedial and protective, not utopian.

The persistence of poverty in many Muslim societies today is therefore not primarily a failure of the zakāh system itself, but of its implementation and the broader economic environment. A major problem is that many wealthy individuals do not pay their zakāh correctly, honestly or consistently. Others treat zakāh as the maximum of their responsibility rather than its minimum. Furthermore, zakāh alone cannot compensate for weak economic policies, lack of employment opportunities and the absence of sustainable projects that enable the poor to earn a living with dignity.

Islam does not place the entire burden of social welfare on zakāh alone. When zakāh proves insufficient, voluntary charity becomes a moral and religious necessity. The Prophet ﷺ explicitly stated that there is a right in wealth beyond zakāh. This principle becomes especially relevant when need persists despite the fulfilment of obligatory dues. Alongside this, governments bear a clear responsibility to adopt sound economic policies, invest in projects that generate employment and empower the poor to become self-sufficient rather than perpetually dependent.

In conclusion, where the government collects zakāh on the basis of a particular niṣāb, that collection should not be obstructed, even if one holds a different scholarly view. At the same time, it is both legitimate and necessary to convey thoughtful advice to policymakers. Using silver as a universal standard in the present context risks shifting the burden of zakāh onto those who are not truly wealthy, contrary to the spirit of the Sharīʿah. Zakāh lightens poverty but does not abolish it; honest payment by the rich, generous voluntary charity, and just economic policies together are what truly uphold social balance.

May Allah grant us understanding rooted in wisdom, justice tempered with mercy, and the ability to fulfil the rights of wealth in a manner that brings relief rather than hardship. آمين

Al-Tilmeez: A Pioneering Arabic Literary Journal from Jammu and Kashmir

Professor Mufti Abdul Ghani Azhari: Scholar, Sufi, Historian, and Social Reformer of Kashmir

Mirwaiz Mohammad Ahmad son of Mufasir-e-Quran Moulana Mohammad Yousuf Shah Dies in Islamabad

Why Kashmir Is a Dream Destination for American Tourists ?

kashmir valley

Kashmir is one of the most beautiful regions in South Asia. It is often called Paradise on Earth, and once you visit, you will understand why. Surrounded by the Himalayas, Kashmir offers snow-covered mountains, green valleys, clear rivers, peaceful lakes, and warm-hearted people.

For American tourists looking for natural beauty, culture, adventure, and calm, Kashmir is a perfect choice. It is not crowded like many global tourist spots and gives a real, authentic travel experience.Click Here To Follow Our WhatsApp Channel


Natural Beauty You Will Never Forget

Kashmir’s landscapes feel like a painting. The famous Dal Lake with its wooden houseboats and shikara rides is a peaceful escape from busy city life. Morning views, quiet water, and the sound of birds create a feeling of pure relaxation.

The Mughal Gardens, built centuries ago, show the region’s rich history and love for nature. Every season has its own charm:

  • Spring: Flowers bloom everywhere
  • Summer: Green valleys and pleasant weather
  • Autumn: Golden leaves and apple orchards
  • Winter: Snow, skiing, and magical views
pahalgam
Pahalgam Mini Market/Image Source kashmirhills.com

Adventure and Outdoor Activities

If you love adventure, Kashmir will not disappoint. Gulmarg is one of Asia’s top skiing destinations and has the world’s highest cable car rides.

Pahalgam and Sonamarg are perfect for trekking, river walks, camping, and photography. These places are calm, safe, and ideal for travellers who enjoy nature.


Culture, Food, and Warm Hospitality

Image

Kashmiris are known for their hospitality. Guests are treated with respect and kindness. Many locals speak basic English and are always ready to help tourists.

Food is a big attraction. Traditional Wazwan dishes are rich and flavourful. Kahwa (local tea with saffron and almonds) is perfect for cold evenings. Handicrafts like pashmina shawls, carpets, and papier-mâché items are world-famous and make great souvenirs.


Important Travel Information for American Tourists

Visa and Entry

  • American citizens need an Indian tourist visa
  • E-visa is available and easy to apply online
  • Passport should be valid for at least 6 months

Best Time to Visit

  • April to October for sightseeing and nature
  • December to February for snow and winter sports

Safety and Security

  • Tourist areas are well-protected
  • Follow local travel advisories
  • Avoid restricted zones and always carry ID

Currency and Payments

  • Indian Rupee (INR) is used
  • Cash is useful in remote areas
  • Credit/debit cards work in hotels and major shops

Health and Clothing

  • Carry basic medicines
  • Dress modestly and comfortably
  • Warm clothes are essential, even in summer evenings

Connectivity and Accommodation

Srinagar has an airport with regular flights from major Indian cities. Internet and mobile services are available, though speeds may vary.

Accommodation options include:

  • Luxury hotels
  • Traditional houseboats
  • Budget guesthouses
  • Family-run homestays

All offer comfort, cleanliness, and a personal touch.


Why Americans Will Love Kashmir

Kashmir offers something rare today: peace, beauty, authenticity, and deep human connection. It is not just a holiday destination; it is an experience that stays in your heart.

If you are an American traveller looking for a unique journey, away from crowded tourist trails, Kashmir welcomes you with open arms, stunning views, and unforgettable memories.

Once you visit Kashmir, you don’t just travel — you feel alive.


Top Famous Tourist Places in Kashmir

Srinagar

The heart of Kashmir and its summer capital.
Famous for:

  • Dal Lake & Nigeen Lake
  • Houseboats and Shikara rides
  • Mughal Gardens (Shalimar, Nishat, Chashme Shahi)
  • Old city culture and local markets

Best for: First-time visitors, culture, lakes, photography


⛷️ Gulmarg

One of Asia’s best hill stations.
Famous for:

  • Skiing and snowboarding
  • World’s highest cable car (Gondola)
  • Snow in winter, green meadows in summer

Best for: Adventure lovers, snow tourists, honeymooners


🌲 Pahalgam

A peaceful valley surrounded by forests and rivers.
Famous for:

  • Lidder River
  • Betaab Valley
  • Aru Valley
  • Base camp of Amarnath Yatra

Best for: Nature lovers, families, trekking


🏔️ Sonamarg

Means “Meadow of Gold”.
Famous for:

  • Glaciers and snowfields
  • Thajiwas Glacier
  • Gateway to Ladakh

Best for: Short trips, snow views, photography


🌸 Gardens, Lakes & Heritage Places

🌼 Mughal Gardens (Srinagar)

  • Shalimar Bagh
  • Nishat Bagh
  • Chashme Shahi

Perfect examples of Persian-style gardens with mountain views.


🚣 Dal Lake

  • Shikara rides
  • Floating markets
  • Luxury houseboats

Most photographed place in Kashmir.


🕌 Hazratbal Shrine

A respected religious place near Dal Lake, known for calm surroundings and spiritual peace.


🏞️ Offbeat & Less-Crowded Destinations

Image

🌿 Yusmarg

Quiet meadows, pine forests, perfect for peace seekers.

🌾 Doodhpathri

Green valley with flowing streams, ideal for day trips.

🏕️ Aru Valley

Small village near Pahalgam, great for camping and trekking.

🌄 Bangus Valley

Remote and untouched, perfect for travellers who love pure nature.


❄️ Winter & Snow Destinations

Gurez Valley

  • Snow-covered in winter
  • Traditional culture
  • Kishanganga River

🏔️ Verinag

Source of River Jhelum, beautiful gardens and crystal-clear water.


🛍️ Local Experiences Tourists Love

  • Kashmiri handicrafts (Pashmina, carpets)
  • Local food like Wazwan & Kahwa
  • Apple orchards and saffron fields
  • Village walks and homestays

✨ Why Kashmir Is Special for Tourists

Kashmir offers:

  • Natural beauty
  • Four-season tourism
  • Rich culture
  • Warm hospitality
  • Safe and peaceful tourist zones

Whether you love nature, snow, culture, adventure, or peace, Kashmir has something for everyone.


Al-Tilmeez: A Pioneering Arabic Literary Journal from Jammu and Kashmir

Professor Mufti Abdul Ghani Azhari: Scholar, Sufi, Historian, and Social Reformer of Kashmir

Mirwaiz Mohammad Ahmad son of Mufasir-e-Quran Moulana Mohammad Yousuf Shah Dies in Islamabad,

Zaima Zarnaz Rahman: From UK Barrister to Emerging Political Face of Bangladesh’s BNP

Zaima Zarnaz Rahman

Zaima Zarnaz Rahman is gradually stepping into public life in Bangladesh after spending nearly two decades in the United Kingdom. Trained as a barrister in the UK, she is now being seen as a new and youthful face of the Bangladesh Nationalist Party (BNP), a party deeply linked with her family’s political legacy.

Family Legacy and Early Life

Zaima was born on 26 October 1995 in Dhaka. She is the only daughter of Tarique Rahman, the acting chairman of the BNP, and Dr Zubaida Rahman. She is also the granddaughter of former President Ziaur Rahman and former Prime Minister Khaleda Zia.Click Here To Follow Our WhatsApp Channel

This background places her in one of Bangladesh’s most influential political families, often referred to as the Zia family.

Zaima spent her early childhood in Dhaka and studied at the International School Dhaka. As a child, she was occasionally seen alongside Khaleda Zia during the 2001 general elections, which brought early media attention.

Move to the UK and Legal Career

In 2008, during a turbulent political period in Bangladesh, Zaima moved to London with her family. She has lived in the UK for around 17 years.

She studied law at Queen Mary University of London, earning her law degree. She later completed the Bar Professional Training Course and was called to the Bar at Lincoln’s Inn in 2019.

As a barrister, Zaima practised in the UK, mainly focusing on civil law and advocacy. For many years, she stayed away from politics and maintained a low public profile, concentrating on her professional legal career.

Entry into Public Spotlight

Zaima first came into national focus in 2021, when derogatory remarks were made about her by an Awami League minister. The issue led to public outrage, legal action, and eventually the minister’s resignation. This incident made her a recognisable name in Bangladeshi public discourse, even though she was still living abroad.

Growing Role in BNP Politics

After the political changes of 2024, which saw the fall of the Awami League government, Zaima began taking a more visible role in BNP-related activities. She represented her father at international platforms, including the National Prayer Breakfast in Washington, D.C., and attended party meetings on his behalf.

On 25 December 2025, Zaima returned to Bangladesh with her parents after 17 years in exile. Her arrival in Dhaka was marked by large public gatherings and widespread media coverage.

Since returning, she has:

  • Registered herself as a voter
  • Visited public institutions such as Dhaka University
  • Met ordinary citizens and students
  • Expressed a desire to contribute to rebuilding Bangladesh

A New, Youthful Image for BNP

Political observers believe Zaima Zarnaz Rahman could help the BNP connect better with young voters. With her UK education, legal background, and calm public presence, she represents a contrast to traditional politics often dominated by older leadership.

While she has not formally announced electoral ambitions, her actions suggest a slow but deliberate entry into political life ahead of the February 2026 elections.

From Courtrooms to National Politics

Zaima’s journey reflects a shift from UK courtrooms to Dhaka’s political landscape. Whether she becomes a long-term political leader or plays a supporting role within the BNP, her presence signals a generational change within the party.

For many in Bangladesh, she symbolises continuity of a political legacy combined with modern education, global exposure, and a softer public image—qualities that may shape the BNP’s future direction

Al-Tilmeez: A Pioneering Arabic Literary Journal from Jammu and Kashmir

Professor Mufti Abdul Ghani Azhari: Scholar, Sufi, Historian, and Social Reformer of Kashmir

Mirwaiz Mohammad Ahmad son of Mufasir-e-Quran Moulana Mohammad Yousuf Shah Dies in Islamabad, Pakistan

PDP Will Fight for Return of Kashmiri Prisoners Lodged Outside J&K: Mehbooba Mufti

Mehbooba Mufti Criticizes

Asserting that families of Kashmiris languishing in jails outside the Valley “need justice”, People’s Democratic Party (PDP) President and former chief minister Mehbooba Mufti on Saturday said her party will fight tooth and nail for bringing back Kashmiri prisoners to jails in J&K.Click Here To Follow Our WhatsApp Channel

“The judiciary was our last resort, but the High Court turned down our PIL, stating that I am a politician. I would like to ask whether we have the right to raise issues about common people or not?,” asked Mehbooba, while addressing a press conference here at PDP headquarters.

Mehbooba said she had written in February to the Chief Secretary and the Director General of Police seeking details about the number of detainees and undertrials lodged outside Kashmir, but no response was received. She said letters were subsequently sent to the Union Home Minister and the Home Secretary requesting the transfer of undertrials to jails within Kashmir, but the appeals yielded no outcome.

She said, “making her political profile as a basis for turning down the PIL was unfortunate.” She added. “Article 21 of the Constitution gives us a fundamental right that we can deliberate on these issues and even approach the court,”

The PDP President said her party will continue its struggle to “fight for rights of Kashmiris put up in jails outside J&K.” She said in view of the distress caused to families of these jailed persons, her request to CM Omar Abdullah would be to utilise National Conference’s representation in both the Lok Sabha and Rajya Sabha to make the central government table information about J&K’s undertrials and convicts on the floor of the House.

“I had requested CM Omar to constitute a team, if not of PDP leaders but even its own members, to visit jails outside J&K to get a first-hand account of the condition of Kashmiri inmates. It has been more than a year since MP Aga Ruhulla in the Parliament. I would even request him to take up the issue of prisoners in the Parliament,” said Mehbooba.

The former CM said that while the health conditions of several prominent incarcerated persons is known to everyone, the fate of poor undertrials languishing in jails across India is a mystery. “ By no means should the centre compromise with the security, but not every prisoner falls in this hypersensitive category. Many of these undertrials, who don’t have serious charges, could be lodged in Jammu jails, which would make it feasible for their families to atleast meet them once in a while,” said the PDP President.

Mufti said PDP will take this issue of the prisoners to a “logical conclusion”, while also urging CM Omar Abdullah to “utilise his good offices in Delhi” for getting first-hand information on the undertrials.

“Only a few days back, Omar Sahab said that New Delhi was paying heed to all his requirements. It is high time that the J&K government deputes a team to jails outside J&K to get a sense of the condition of Kashmiri prisoners,” said Mehbooba.

When asked whether PDP would approach the Supreme Court with the PIL regarding return of prisoners to J&K jails, Mehbooba said her party “will discuss this issue internally before taking a decision.”

Commenting on the development, which saw Mirwaiz Umer Farooq drop his Hurriyat Conference affiliation from his X handle, Mehbooba said: “This is a personal decision of the Mirwaiz. But as far as Hurriyat is concerned, all its leadership is in jail. There is a strong need to address the issue of alienation.”

Al-Tilmeez: A Pioneering Arabic Literary Journal from Jammu and Kashmir

Professor Mufti Abdul Ghani Azhari: Scholar, Sufi, Historian, and Social Reformer of Kashmir

Mirwaiz Mohammad Ahmad son of Mufasir-e-Quran Moulana Mohammad Yousuf Shah Dies in Islamabad, Pakistan

Habba Khatoon Centre Organises Cultural Outreach Visit to Meeras Mahal, Sopore

Habba Khatoon

Under the University’s Academic Outreach Programme and under the aegis of the Dean of Outreach, the Habba Khatoon Centre for Kashmiri Language and Literature (HKC L&L) organised an outreach visit to Meeras Mahal, Sopore. Students from the Social Sciences and Humanities participated in the event, which aimed to familiarize them with the rich cultural heritage of Kashmir.Click Here To Follow Our WhatsApp Channel

According to a statement issued here, during the visit, Dr. Muzzafar, Assistant Professor at HKC L&L, provided detailed insights into the cultural traditions and legacy of the region. Participants expressed keen interest, noting that the programme significantly enhanced their understanding of Kashmiri traditions and material culture. The programme was coordinated by Dr. Afshana, Coordinator of the Centre, who assured that similar initiatives will be organized in the future.


Intro Of Habba Khatoon

Habba Khatoon is one of the most celebrated and emotional figures in the cultural and literary history of Kashmir. Known as the Nightingale of Kashmir, she represents love, pain, separation, and the deep soul of Kashmiri poetry. Even centuries later, her verses continue to live in the hearts of the Kashmiri people, sung as folk songs and remembered as symbols of timeless sorrow and beauty.

Born in the 16th century, Habba Khatoon was originally named Zoon. She belonged to a humble background, yet her natural talent for poetry and singing set her apart. Her words were simple, heartfelt, and deeply connected to everyday life, which made her poetry accessible to common people. She expressed emotions in a way that felt personal, honest, and deeply human.

Habba Khatoon’s life took a dramatic turn when she married Yousuf Shah Chak, the last independent ruler of Kashmir. For a brief period, she lived as a queen, but happiness did not last long. Yousuf Shah Chak was exiled by the Mughal emperor Akbar, and this separation became the greatest tragedy of her life. Her pain, loneliness, and longing found voice in her poetry, turning personal grief into collective memory.

Her poems are mainly in Kashmiri language and revolve around themes of love, separation, fate, and resistance. What makes her special is the emotional depth of her verses—there is no exaggeration, only pure feeling. Many of her poems later became part of Kashmiri folk music and are still sung today, especially by women.

Habba Khatoon is not just a poet; she is a symbol of Kashmir’s emotional history. Her life reflects the struggles of women, the pain of separation, and the loss of freedom. Through her words, she gave Kashmir a voice that still echoes across mountains, lakes, and generations.

Today, institutions, cultural centres, and scholars continue to honour her legacy. Habba Khatoon remains a timeless reminder that poetry born from pain can become eternal beauty.

Al-Tilmeez: A Pioneering Arabic Literary Journal from Jammu and Kashmir

Professor Mufti Abdul Ghani Azhari: Scholar, Sufi, Historian, and Social Reformer of Kashmir

Mirwaiz Mohammad Ahmad son of Mufasir-e-Quran Moulana Mohammad Yousuf Shah Dies in Islamabad, Pakistan

Islam and Freedom of Religion: A Muslim Perspective on Human Rights and Non-Coercion

Islam and Freedom

Question:
السلام عليكم ورحمة الله وبركاته
I have been asked to write a piece for my local university press & I am confused. I would really appreciate some guidance.
They are asking me what a Muslims stance is on “freedom of religion as a human right
It’s a short 200 words. Imo it’s a good way to spread dawah because I can touch on the fact, contrary to belief there is no compulsion in religion. We can’t force people to become Muslim, we can ask.
Also the paper is for a humanitarian organisation called amnesty, who help people from Palestine to Ukraine. They report on human rights abuses, would I be able to work with them on this even though they are not an organisation that represents islam as such, but they do stand up for Muslims?
I’m not saying all religions are right, I’m going to say that under Islamic rule, people are free to practice what they believe in without fear of persecution. It is a human right in the eyes of a Muslim.
A sister was saying it’s an aqeedah issue and I can’t write this, but islam does protect any human life regardless of what religion there are? If they agree to live under a “Khalifa” or Muslim ruler they will even be protected as far as I know?
There is a fatwa by shaykh ibn Baz in which he says: “islam does not permit freedom in matters of creed. It does not make people free to choose which ever religion they wish”
But this fatwa doesn’t related to the question does it?
So my final question is, can I write a 200 word paragraph on “freedom of religion IS a human right & islam does not allow any human being to be persecuted based off religion”Click Here To Follow Our WhatsApp Channel
Q = would this be touching on any aqeedah issues and is it wrong to work with a human rights organisation that’s not Muslim based
Please do clarify, I would greatly appreciate it.

Answer:
Wa ʿalaykum as-salām wa raḥmatullāhi wa barakātuh.
The question you raise pertains to an area in which Islamic legal theory and theological discourse are frequently misunderstood, particularly when framed within contemporary human rights language. It is essential to distinguish between two domains: the inviolable personal freedom of belief, and the state’s prerogative to regulate public order and prevent sedition or societal harm.

At the level of individual conscience, Islam unequivocally affirms freedom of religion. The Qur’ān declares, “There is no compulsion in religion” (2:256), a verse understood by classical exegetes to articulate a foundational maxim: genuine faith arises from conviction rather than coercion. Throughout Islamic history, non-Muslim communities, including Jews, Christians, and others, were permitted to adhere to their faiths, preserve their religious institutions, and administer personal status matters according to their own laws. This historical precedent demonstrates that Islam does not oblige non-Muslims to convert, nor does it sanction their persecution on account of belief.

Limitations within Islamic governance pertain not to belief itself, but to conduct that threatens communal stability or constitutes rebellion, categories regulated by virtually every legal system. Such considerations fall within the purview of statecraft and public interest (maslahah), not doctrinal compulsion. Hence, the fatwā you cited concerns theological consistency within the Islamic creed rather than the civil question of protecting religious freedom as a right.

Consequently, it is both accurate and legitimate to assert that Islam recognises freedom of religion and safeguards individuals from coercion. Articulating this principle in a public or humanitarian context does not compromise ʿaqīdah, provided one does not claim all religions are theologically equal, but rather that individuals possess the freedom to choose, and that persecution on the basis of belief is rejected.

Cooperating with non-Muslim organisations in areas that align with universal ethical concerns, such as protection of life, humanitarian relief, and the defence of civil rights, falls under the recognised Islamic principle of taʿāwun ʿalā al-birr, cooperation in righteousness. The Prophet ﷺ himself entered into cooperative pacts with non-Muslims in matters of justice and social welfare. Hence, engagement with such organisations is permissible when it serves noble aims and does not entail compromising Islamic doctrine.

In conclusion, the assertion that Islam upholds freedom of religion as a human right, prohibits coercion in matters of faith, and supports the protection of minority rights, is consistent with both Islamic legal tradition and the objectives of Sharīʿah. Writing on this subject, particularly to clarify misconceptions and promote justice, does not infringe upon ʿaqīdah.

Al-Tilmeez: A Pioneering Arabic Literary Journal from Jammu and Kashmir

Professor Mufti Abdul Ghani Azhari: Scholar, Sufi, Historian, and Social Reformer of Kashmir

Mirwaiz Mohammad Ahmad son of Mufasir-e-Quran Moulana Mohammad Yousuf Shah Dies in Islamabad, Pakistan

Who Is Mufti Shamail Nadwi? Life, Education, Debates, and Influence of a Young Indian Islamic Scholar

Mufti Shamail Nadwi

Mufti Shamail Nadwi is a young and well-known Islamic scholar from India. He is respected for his calm way of speaking, clear thinking, and ability to explain Islam in simple words. Many young Muslims in India, Pakistan, and other countries follow his lectures online because he answers modern questions about faith, life, and belief in an easy and logical manner.Click Here To Follow Our WhatsApp Channel


Early Life and Family

Mufti Shamail Ahmad Abdullah Nadwi was born in Kolkata, West Bengal, in the mid-1990s. He grew up in a religious family. His father, Maulana Shamsuzzaman Nadwi, is an imam and Islamic teacher.

From a young age, Mufti Shamail showed interest in Islamic learning. He memorised the Qur’an and studied basic Islamic subjects during his childhood. His home environment helped him develop discipline, respect for knowledge, and love for learning.


Education and Islamic Studies

For higher Islamic education, Mufti Shamail studied at Darul Uloom Nadwatul Ulama in Lucknow. This is one of the most respected Islamic institutions in India. It is known for teaching both traditional Islamic subjects and awareness of modern issues.

During his studies, he learned:

  • Arabic language
  • Qur’an explanation (Tafseer)
  • Hadith and their meanings
  • Islamic law (Fiqh) of the Hanafi school
  • Logic and belief studies

After completing his education, he earned the title of Mufti, which means he is qualified to guide people on Islamic legal matters. Like many students of Nadwa, he added “Nadwi” to his name.

Later, he went to Malaysia and is currently doing a PhD at International Islamic University Malaysia. This has helped him gain wider academic experience.


Teaching Work and Institutions

In 2021, Mufti Shamail started Markaz Al-Wahyain, an online Islamic learning centre. The aim is to provide proper Islamic education to people who cannot attend madrasas physically.

The platform offers:

  • Online classes on Qur’an and Hadith
  • Courses on Islamic belief and law
  • Special lessons for youth and beginners

He is also linked with the Wahyain Foundation, which works for education, community guidance, and youth awareness.


Style of Teaching and Online Presence

Mufti Shamail Nadwi is very active online. His teaching style is:

  • Calm and respectful
  • Clear and well-explained
  • Based on Qur’an, Hadith, and logic

He is popular on:

  • YouTube – long lectures and question-answer sessions
  • Instagram & Facebook – short clips and reminders
  • X (Twitter) – views on faith and society

Young people like his content because he explains difficult ideas in simple language and does not use harsh words.


Famous Debate on God’s Existence

In December 2025, Mufti Shamail became widely known after a public debate with Javed Akhtar. The debate was held at the Constitution Club of India and moderated by journalist Saurabh Dwivedi.

The topic was “Does God Exist?”

Mufti Shamail explained that:

  • Science explains how things work, not why they exist
  • Moral values and human awareness point to a higher reality
  • Human free will explains suffering, not injustice by God
  • Not everything can be tested by physical tools

The debate remained polite and respectful. Many viewers praised Mufti Shamail for his patience, clarity, and strong reasoning.


Influence and Importance Today

Mufti Shamail Nadwi represents a new generation of Islamic scholars who:

  • Respect classical Islamic learning
  • Understand modern doubts and questions
  • Prefer dialogue instead of arguments

He has influenced thousands of young Muslims who were confused about faith and belief. His work has helped make Islamic learning more accessible and relatable in today’s fast-changing world.


Conclusion

Mufti Shamail Nadwi is a young but influential Islamic scholar who connects tradition with modern thinking. Through teaching, online platforms, and respectful discussions, he has become an important voice for many Muslims today.

As his education and work continue, his role in guiding young minds is expected to grow even further.

Pakeeza Ayoub: A Rising Voice in Contemporary Kashmiri Poetry

Pakeeza Ayoub

Pakeeza Ayoub, also known by her pen name Pakiza Hina, is quickly becoming an important new voice in contemporary Kashmiri poetry. She comes from Anantnag in South Kashmir, a region known for its natural beauty as well as its long history of struggle and resilience. Through her writing, Pakeeza expresses both the pain and the hope of Kashmir, along with the emotions and questions faced by young people today.Click Here To Follow Our WhatsApp Channel


A New Generation of Kashmiri Poets

Pakeeza belongs to a new generation of writers who are honest, thoughtful, and deeply connected to their surroundings. Her poetry does not try to impress with difficult words or complex language. Instead, she uses simple, clear, and heartfelt expressions that touch readers easily. This simplicity makes her poems powerful and meaningful.

Her work reflects the changing face of Kashmiri literature, where young poets are speaking openly about emotions, identity, and inner struggles, while still respecting their cultural roots.


Themes in Her Poetry

Pakeeza Ayoub’s poetry explores many important themes, such as:

  • Identity and self-discovery
  • Love and loss
  • Pain, silence, and healing
  • Hope and resilience
  • Women’s emotions and lived experiences

She often writes about feelings that are not spoken openly—fear, longing, loneliness, and strength. Many readers, especially young people, find her poetry relatable because it reflects their own inner thoughts and emotions.


The Soul of Kashmir in Her Words

Kashmir plays a central role in Pakeeza’s writing. Her poems carry the spirit of the land—its beauty, sorrow, patience, and spiritual depth. She does not always speak directly about conflict, but the quiet pain of Kashmir can be felt between her lines. At the same time, her poetry shows hope and belief in emotional survival.

Through her words, Kashmir appears not just as a place on the map, but as a feeling and a shared memory.


A Strong Voice for Women

One of the most meaningful aspects of Pakeeza Ayoub’s poetry is her ability to express the inner world of women. She writes with sensitivity about emotions, struggles, and strength, giving voice to experiences that are often ignored or silenced. Her work helps young women feel seen and understood.


Bridging Tradition and Modern Thought

Pakeeza beautifully balances traditional Kashmiri literary values with modern ideas. While her poetry respects cultural and emotional traditions, it also speaks directly to today’s realities—modern identity, changing relationships, and personal freedom.

This balance makes her writing relevant to both older readers who value tradition and younger readers looking for modern expression.


A Promising Literary Journey

Though still early in her journey, Pakeeza Ayoub has already shown great promise. Her dedication to poetry, emotional honesty, and love for language suggest a bright future. With every poem, she adds a fresh and thoughtful voice to Kashmiri literature.


Conclusion

Pakeeza Ayoub is more than just a young poet—she is a reflection of Kashmir’s evolving literary spirit. Through simple language and deep emotion, she speaks to hearts and minds. As she continues to write and grow, she is set to become an important name in the future of Kashmiri poetry.

Her journey has only begun, but her voice is already being heard.

Returning to the Dīn: How True Faith Leads to Self-Knowledge and Nearness to Allah

Qur’ān and Sunnah

Question:
My student, Abu Hanifah Dilawar, forwarded to me the following question:
Assalāmu ʿalaykum wa raḥmatullāhi wa barakātuhu, Shaykh. This is a question from a Bangladeshi reader of the Bangla Facebook page who regularly reads your articles. They wrote: “I could not help but comment. I read the articles on this page almost regularly. Alḥamdulillāh, such beautiful writing—every single word reflects the depth of knowledge. SubḥānAllāh, these are not words that merely pass the lips; they penetrate deep into the heart, enriching my understanding and helping me recognise myself and the world anew. Alḥamdulillāh. May Allah ﷻ grant you the best reward. Āmīn.
I do not know whether my question will reach you, but I will ask it nonetheless: When a person truly returns to the Dīn, what should they actually do in order to know themselves completely?”

Answer:
Wa ʿalaykum as-salām wa raḥmatullāhi wa barakātuhu.

The question raised by the respected reader is sincere and deeply meaningful, because in Islam the matter of “knowing oneself” is directly connected to knowing one’s Lord and understanding the purpose for which one was created.Click Here To Follow Our WhatsApp Channel

It must first be made clear that a person who is born to Muslim parents is a Muslim by default. Such a person remains within Islam unless they knowingly and openly declare disbelief or commit an act that takes them out of the fold of Islam. Islam is not lost due to weakness, sin, confusion, or periods of neglect. Therefore, many people who speak of “returning to Islam” are in reality returning to practising Islam more consciously and sincerely, not re-entering it from outside.

If, however, a person had clearly left Islam and then wishes to return, then the door of Allah’s mercy is always open. Their return begins with sincerely declaring the Shahādah: that there is no god worthy of worship except Allah, and that Muḥammad ﷺ is the Messenger of Allah. With this declaration, all that came before is wiped away by Allah’s mercy.

Whether one is born Muslim, returning to Islam, or newly embracing Islam, the obligation thereafter is the same. Every Muslim is required to worship Allah alone according to the way taught by the Prophet Muḥammad ﷺ. There is no separate path for converts and no special category for those who “returned”; there is only submission to Allah upon guidance.

To truly return to the Dīn and to begin knowing oneself, a person must first recognise their reality: that they are a servant of Allah, created, weak, dependent, and in constant need of their Lord. True self-knowledge does not lead to pride or self-admiration, but to humility, repentance, and awareness of one’s limitations. The one who knows himself realises how much he needs Allah at every moment.

The foundation of this return is the establishment of worship, beginning with the obligatory acts. The five daily prayers, fasting in Ramaḍān, zakāh when applicable, and ḥajj for those who are able are not optional spiritual exercises; they are the pillars upon which the heart and soul are built. Without these, claims of inner transformation remain fragile and incomplete.

Alongside this, the Muslim must learn the Qur’an, recite it, understand its meanings, reflect upon its verses, and strive to act upon it. The Qur’an is not merely a book of blessing or recitation; it is the primary means through which a believer comes to understand himself, his flaws, his responsibilities, and his destination. Through the Qur’an, Allah speaks directly to the heart of the servant, guiding, correcting, and nurturing it.

Equally essential is learning the Sunnah of the Prophet ﷺ and striving to follow him in belief, worship, character, and conduct. The Prophet ﷺ is the living example of what submission to Allah looks like in practice. Without his guidance, a person may worship with sincerity yet fall into error. Following the Sunnah brings balance, depth, and clarity to one’s religion, and draws the believer closer to Allah in a sound and protected manner.

As a person progresses upon this path, they must guard themselves against seeking validation from others regarding the quality of their īmān or the depth of their spirituality. No scholar, teacher, or community can truly assess the state of a person’s heart. The reality of one’s faith is known only to Allah ﷻ. Even the most righteous of the early Muslims feared hypocrisy for themselves, despite their great deeds.

Therefore, the believer continues upon the path of worship with both fear and hope: fear of Allah’s justice and accountability, and hope in His vast mercy and forgiveness. A Muslim does not claim certainty of acceptance in this life, nor do they despair of Allah’s mercy because of their shortcomings. They continue worshipping Allah, repenting sincerely, and striving to improve until death comes to them.

In this way, returning to the Dīn is not a single event but a lifelong journey of returning to Allah again and again. Whoever persists upon worship, learning, reflection, and humility has already begun to know himself in the truest and most beneficial sense.

May Allah ﷻ keep our hearts firm upon His religion, increase us in knowledge and sincerity, and grant us a good ending. Āmīn.

Winter Student Retreat Explores Reason, Revelation, and Islamic Intellectual Renewal

Arabic Students

From 11 to 14 December 2025, Al-Salam Institute held its Winter Student Retreat in Leicester. The retreat was not a routine academic programme; it brought students together in an environment of focused reflection and serious inquiry into one of the most urgent issues facing Islamic thought today. These students came not only from across the United Kingdom but also from the United States, Canada, Australia, and other countries. They brought with them thoughtful questions and a deep-seated eagerness to learn.Click Here To Follow Our WhatsApp Channel

The faculty of Al-Salam Institute led sessions on various subjects. They offered academic training, engaged students in meaningful dialogue, and conducted the samāʿ of al-Muwaṭṭaʾ of Imām Mālik (in the narration of Qaʿnabī). This reminded us that our intellectual heritage is not just a collection of preserved texts but a living tradition, transmitted through oral narration.

I contributed to the retreat by teaching Sūrat al-Fatḥ and selected passages from Madārij al-Sālikīn by Ibn al-Qayyim. In addition to the teaching sessions, I delivered several talks. One of these addressed the relationship between fiṭrah (human nature), ʿaql (reason), and dīn (religion). I emphasised that the foundation of Islam does not rest on a faith that disables the intellect. Rather, the Qur’an calls for a kind of faith that depends on the awakening of reason, the clarity of understanding, and the responsible exercise of human consciousness.

I made clear that reason does not oppose human nature or divine revelation. Nature, reason, and religion all issue from the same divine origin. Each flows in its own course but leads the human being to the same essential truth.

During the session, one of the students raised an important question: Why do traditional religious institutions and circles often express anxiety, or even aversion, toward reason? Why does the mention of ʿaql evoke discomfort and suspicion?

I responded by saying that the problem lies not in reason itself, but in how schools of thought are treated. If we redirect the question from “Why is reason feared?” to “What is threatened by reason?”, the answer becomes immediately clear. Reason is not the enemy of religion. It cannot be, because Islam itself is founded on dalīl (evidence), ḥujjah (argument), and burhān (clear proof). The Qur’an speaks to human beings in the language of inquiry. It asks: “Do they not reflect?” “Have they not considered?” “Do they not use their intellect?”

Reason becomes threatening only when it begins to interrogate positions that lack evidentiary support. Rigid loyalties to schools of thought, which often rely on emotional attachment, inherited authority, or veneration of personalities, cannot withstand such interrogation. This is why the issue is not with reason, but with an approach to religion in which one’s school of thought becomes immune to question or critique. Reason asks questions. Questions demand answers. But the kind of religious culture built around unquestioned loyalty often lacks the intellectual resources to provide them.

Many of these rigid approaches developed precisely in contexts where the light of sound reasoning had faded. Often, the views that define one’s identity within a school of thought rest on arguments that cannot withstand even modest scrutiny. Reason, by its very nature, seeks coherence and justification. A school of thought, when it loses its openness to critique, begins to resist that very nature.

This fear of reason has deeply shaped the educational ethos of many madrasas. Students are taught that loyalty to a particular school is equivalent to loyalty to Islam itself. They learn to believe that questioning the views of established scholars is a violation of religious boundaries. But this is not the intellectual spirit we inherit from the early generations of Islam. In our scholarly tradition, the respect afforded to scholars was always conditioned by their adherence to evidence. The authority of proof never depended on the personality of the one presenting it.

Once this order is reversed, and evidence is made subordinate to personalities, reason begins to appear dangerous. To neutralise that danger, institutions erect barriers around critical thinking, discouraging students from asking precisely the questions they most need to ask.

One does not need to look far to observe this. A simple examination of the madrasa curriculum reveals the problem. The Qur’an, the central source of Islam, has been marginalised. Though it is the soul of Islam and its ultimate guidance, it is rarely taught in a way that brings light to the intellect and life to the heart. A brief and hurried commentary is no substitute for genuine Qur’anic education. That is merely a ritual.

Students are not encouraged to engage the Qur’an’s reasoning, its intellectual challenge, or its universal vision. As a result, they may read the Qur’an, but the Qur’an does not shape their thinking or their method.

The condition of hadith studies is even more troubling. The life of the Prophet ﷺ — his words, decisions, guidance, and example — becomes the subject of a rushed and mechanical review. Collections are completed within a few months, but no deep understanding of the Prophetic Sunnah emerges. No intellectual tradition anywhere in the world transmits knowledge in this way, yet here it is presented as formal instruction.

Meanwhile, disciplines such as fiqh and kalām are given a prominence that should rightly belong to the Qur’an and Sunnah. These disciplines are important tools. They are lamps, not suns. They help to illuminate, but they are not the source of light itself. When a lamp is mistaken for the sun, then darkness inevitably spreads.

This inversion leads to a more dangerous outcome. The sayings of later scholars begin to overshadow the statements of the Prophet ﷺ. These later views, often lacking strong evidence, are placed in such a sanctified zone that questioning them becomes an offence. Thus, inherited ideas are confused with the religion itself, and tradition replaces reasoned proof.

This misalignment explains much of the intellectual disquiet, confusion, and even alienation from religion that many Muslims experience today. When intelligent individuals encounter a religious discourse that cannot meet the basic demands of reason, they begin to suspect that the religion itself is irrational. But this conclusion is mistaken. The problem is not with Islam. The problem is with how Islam is being presented, filtered through inherited frameworks that were never meant to replace the primary sources.

What we need is a return: a reorientation of religious education toward the Qur’an and the Sunnah. We must teach the Qur’an with its full intellectual force and moral depth. We must present the Sunnah of the Prophet ﷺ not as a fragmented collection of reports but as a coherent and living guide. We must treat reason not as a threat but as a divine gift, an instrument given by God to recognise truth, not to avoid it.

Reason is not the enemy of revelation. It is its partner in the journey. The real threat lies in the inertia that, in the name of preserving religion, ends up stripping it of vitality. This stagnation extinguishes the Qur’an’s light, silences the Prophetic voice, and paralyses the thinking mind.

To restore the strength and relevance of Islamic tradition, we must recover the original harmony between nature, reason, and revelation. Only then can we renew our intellectual life and offer future generations an Islam that is grounded, coherent, and truly alive.

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