Sri Sri Ravi Shankar Meets Mirwaiz Umar Farooq in Srinagar, Stresses Peace and Inter-Faith Harmony

Sri Sri Ravi Shankar

 Renowned spiritual leader and founder of the Art of Living Foundation, Sri Sri Ravi Shankar, called on Mirwaiz-e-Kashmir Dr. Moulvi Muhammad Umar Farooq at his residence in Srinagar.Click Here To Follow Our WhatsApp Channel

During the cordial meeting, both leaders discussed the importance of peace, compassion, and inter-faith harmony in today’s world. Sri Sri Ravi Shankar, visiting Kashmir after seven years, expressed happiness at being back in the Valley and lauded its spiritual and cultural heritage as a symbol of coexistence.

Mirwaiz Umar Farooq welcomed him and reiterated that the institution of the Mirwaiz remains committed to peace and dialogue as the most humane and effective means of addressing issues and resolving differences.Both leaders agreed that injustice and disempowerment lead to radicalisation that threatens peace.(KNS)

Brother of Dr. Shaheen Expresses Shock Over Her Alleged Involvement in Delhi Blast Case

Dr. Shaheen

Mohammad Shoaib, brother of Dr. Shaheen — one of the suspects in the Delhi blast case — said he learned about her alleged involvement only through media reports. Speaking from Lucknow, Click Here To Follow Our WhatsApp Channelhe expressed disbelief, saying, “It is being said she was involved, but only the agencies know what they know. I still cannot believe this.” Shoaib described his sister as well-educated and independent, noting that she had been living separately for some time. The Delhi blast, which claimed multiple lives, has prompted a large-scale investigation, with authorities examining possible terror links and the suspects’ backgrounds as part of the ongoing probe

Khidmat Centre Operators Protest in Jammu; President Tanveer Haji Demands Monthly Support and Permanent Settlement Policy

President Tanveer Haji

The Jammu and Kashmir Khidmat Centre Association has launched a protest demanding the immediate implementation of the long-promised Permanent Settlement Policy, citing a total collapse of their livelihoods after 16 years of dedicated public service.

For more than a decade, Khidmat Centres have played a vital role in delivering essential government and banking services, particularly in some of the most remote regions of Jammu and Kashmir. The operators have served as frontline workers during major crises, including the COVID-19 pandemic, ensuring that citizens continued to receive vital services when most institutions were shut down.

However, with the cessation of banking services, the operators now face an unsustainable future. Their operations have been crippled, and the association asserts that J&K Bank, the designated Service Centre Agency, has failed to secure the future of these vital centres.

Despite several high-level assurances from government officials over the years — including from Dr. Jitendra Singh (MP) — no concrete steps have been taken to formalize the employment status of the operators. This prolonged inaction has left 1,109 highly skilled professionals in a state of deep financial and professional uncertainty.

The association strongly argues that a permanent settlement is not only their rightful demand but also an obligation for all stakeholders who initially established and benefited from these centres.

Speaking on behalf of the association, President Tanveer Haji stated:

“Our demand is clear and just — implement the promised Permanent Settlement Policy. Until this is achieved, the Government must announce Gap Support of ₹50,000 per centre, per month without any further delay.”

The association has now made a direct appeal to the Lieutenant Governor, Shri Manoj Sinha, and Chief Minister Omar Abdullah for their personal intervention to resolve this critical issue.

Furthermore, the Khidmat Centre Association has warned that if a policy decision is not made soon, they will be forced to intensify their agitation until their legitimate demands for stability, security, and dignity are met.

Zohran Mamdani’s Historic Victory Shakes New York’s Elite, Billionaires Lose Political Power in 2025 Election

Zohran Mamdani

New York City, often hailed as the world’s financial capital, witnessed a political earthquake on 5 November 2025. In the race for the 36th District State Assembly seat, 33-year-old Social Democrat Zohran Mamdani not only secured re-election but also defeated his rival by an astonishing 30-point margin, setting a new benchmark in the city’s political history.Click Here To Follow Our WhatsApp Channel

This victory was not merely about winning a seat — it was a clear message to New York’s real estate magnates, Wall Street power brokers, and tech billionaires:

“Your era is over.”


When Money Lost the Battle

The coalition of wealthy donors formed against Mamdani turned this contest into one of the costliest primaries in American history.
The Real Estate Board of New York (REBNY), along with billionaire donors such as LinkedIn founder Reid Hoffman, Quicken Loans’ Dan Gilbert, and Ripple’s Chris Larsen, poured over $2 million into Mamdani’s opponent’s campaign.

As the New York Post summed it up:

“Billionaires bet big to stop a socialist – and lost bigger.”

But when the final votes were counted, the message was unmistakable —
Money lost, and the people won.

In his victory speech, Mamdani addressed the billionaire class directly:

“They thought democracy could be bought with money. Tonight, the people of Brooklyn, Queens, and Manhattan proved that our voices cannot be silenced.”


Real Estate Lobby in Panic

Mamdani’s triumph has sent shockwaves through New York’s real estate elite, who now describe him as “the greatest threat to New York’s economy.” His agenda, however, is straightforward and people-centred:

  • Mandatory rent stabilisation for all apartments
  • Passing the “Good Cause Eviction” bill to protect tenants
  • Imposing higher taxes on vacant properties to raise $10 billion for social housing
  • Introducing the “Pied-à-terre” tax on luxury second homes

REBNY president James Whelan quickly warned:

“This will be disastrous for New York’s economy.”

Meanwhile, The New York Times reported that the real estate lobby has begun pressuring Assembly Speaker Carl Heastie to remove Mamdani from the Housing Committee.


Wall Street’s Fury and Media Backlash

Outlets like Bloomberg News, Fox News, and the New York Post have branded Mamdani a “dangerous socialist.”
One billionaire donor, speaking anonymously to The Intercept, admitted:

“We did everything we could to defeat him. Now he’s in the Assembly, and he’s about to raise our taxes. This is a death sentence for our business.”

Reid Hoffman went so far as to declare that he would “never again support socialist candidates” and demanded his political contributions be returned.


Democratic Establishment on Edge

State Governor Kathy Hochul and New York City Mayor Eric Adams — both known for their close ties with real estate interests — have labelled Mamdani an “extremist.”
At a press conference, Hochul remarked:

“Our city needs a business-friendly environment, not socialism.”

But the public sentiment tells a different story.
Following Mamdani’s victory, #MamdaniWave began trending across social media, as young people, workers, and tenants throughout New York took to the streets in celebration of what they see as a new dawn for the working class.


The Beginning of a New Era

Zohran Mamdani’s victory is not just an electoral win — it marks the start of a new political era in New York, where money and lobbying power are being challenged by grassroots people’s movements.

In his closing remarks, Mamdani said:

“This victory is not mine. It belongs to every tenant who sleeps in fear of eviction.
To every student buried under debt.
To every worker juggling two jobs and still struggling to get by.
Tonight, we proved that New York is no longer the city of billionaires — it’s the city of its people.”

New York’s billionaire class may have lost more than an election —
they’ve lost their comfort.
And perhaps, this fear is only the beginning.


All J&K Khidmat Centre Association Stages Protest in Jammu, Demands Permanent Settlement Policy

Khidmat Centre Association

Members of the All J&K Khidmat Centre Association staged a protest in Jammu on Thursday, demanding a permanent settlement policy for Khidmat Centre operators across Jammu and Kashmir.

Protesters, including operators and employees from various districts, gathered to voice their long-standing grievances. They called for job regularisation, rehabilitation, and absorption into permanent roles within J&K Bank or relevant government departments.Click Here To Follow Our WhatsApp Channel

Khidmat Centres—established under the National e-Governance Plan and operated in partnership with J&K Bank as Common Service Centres (CSCs)—serve as key rural digital hubs. They provide essential services such as banking, bill payments, Aadhaar enrolment, pensions, and various G2C/B2C services.

Despite working since 2009, operators—known as Village Level Entrepreneurs (VLEs)—say they have been left without job security or promised service benefits. They accuse the bank of violating the Master Service Agreement, ignoring earlier assurances, and exploiting educated youth who have now become overaged for government recruitment.

The association’s representatives reminded authorities that their demands date back to 2021–2023, when similar protests were held in Srinagar and Jammu. Multiple memoranda were submitted to the Lieutenant Governor’s Office and J&K Bank management, but operators claim their appeals remain unheard.

Over the years, Khidmat Centre operators have played a key role in implementing Digital India initiatives—opening millions of Jan Dhan accounts, distributing pensions during COVID-19, and managing transactions worth over ₹1,000 crore monthly.

As of now, no official response has been issued regarding today’s demonstration. However, the issue highlights the widening discontent among contractual and semi-formal workers within J&K’s e-governance system.

BGSBU NSS Unit Celebrates 150 Years of Vande Mataram with Theme ‘Unity in Action’

Vande Mataram

The NSS Unit of Baba Ghulam Shah Badshah University (BGSBU) today organised a special programme on the campus to commemorate 150 years of the national pride — Vande Mataram under the theme “Vande Mataram: Unity in Action.”Click Here To Follow Our WhatsApp Channel

The event began with an address by an NSS team member, who highlighted the historical and cultural significance of the patriotic song Vande Mataram. Later, students, NSS volunteers, and faculty members enthusiastically joined in singing the song, creating an atmosphere filled with national spirit and unity.

Among those who participated were Dr. Javed, Dr. Zaheer, Dr. Dil Pazeer, Dr. Pant, Dr. Shachi, and Mrs. Sharuti Gupta, along with other staff members of the university.


SKUAST-K’s RBIC Hosts Workshop on Innovation to Product Commercialisation with NABARD Support

SKUAST-K’s RBIC

Rural Business Incubation Centre (RBIC) at Sher-e-Kashmir University of Agricultural Sciences and Technology of Kashmir, supported by NABARD, hosted a one-day hands-on workshop on ‘Innovation to Product Commercialisation’, aimed at transforming research ideas into commercially viable ventures in the agriculture and allied sectors.Click Here To Follow Our WhatsApp Channel

The workshop was conducted by national deep-tech expert Dr Kaushik Choudhury, CEO, AIC IPR Plasmatech Innovation Foundation (Department of Atomic Energy, GoI), Ahmedabad. Dr Choudhury shared a practical roadmap for innovators, drawing on his vast experience in supporting startups and co-founding companies that successfully commercialised high-impact medical and agricultural technologies.

The session focused on bridging the critical gap between laboratory discovery and market application, providing participants with the mindset and tools needed for scaling up their products. About 100 scholars, students, faculty members, innovators and startup founders participated in the daylong workshop.

The workshop was inaugurated by Director Education, SKUAST-K, Prof Mohd Altaf Bhat, who was the chief guest at the occasion.

Prof Bhat highlighted the University’s commitment, driven by the vision of the Vice-Chancellor, Prof Nazir Ahmad Ganai, who established Innovation and Entrepreneurship as the Fourth Mandate of the institution. He emphasised SKUAST-K is equipped with 21 state-of-the-art labs and vast intellectual capital to turn the valley into a startup hub.

Assistant General Manager, NABARD, Kanav Sharma, said that RBIC at SKUAST-K shall prove a game changer in empowering rural community through entrepreneurship and innovation for employment generation and economic development.

Head, IBPR, SKUAST-K Prof Farhet Shaeen, in his concluding remarks, said that RBIC must reach out to young talent to look for innovative ideas that have high potential of real world problem solving.

Dr Jameel Ahmad Khan, CEO, RBIC, introduced the centre as the institutional mechanism to provide end-to-end support through its five verticals – incubation, mentorship, capacity building, funding – to agripreneurs and rural startups in the region.

A select number of startups that displayed their products will receive an opportunity to showcase their products and ideas at the People’s Festival of Innovations 2025 in New Delhi from November 17-20, 2025.

Recently established Rural Business Incubation Centre hosted at SKUAST-K, funded and supported by National Agriculture and Rural Development Bank (NABARD), aims to strengthen the innovation and startup ecosystem in J&K and Ladakh through dedicated mentorship, incubation facilities, funding and other required facilities for startups and ventures.

Dr. Mohd. Salim Reshi Delivers Talk on ‘Phytotherapy in Cancer Research’ at National Conference in Shimla

Dr. Mohd. Salim Reshi

Dr. Mohd. Salim Reshi, Assistant Professor, Department of Zoology, was recently invited as a Resource Person at a National Conference held at Himachal Pradesh University, Shimla.

During the event, Dr. Reshi delivered an insightful talk titled “Emerging Role of Phytotherapy in Cancer Research”, which drew keen interest from faculty members, researchers, and students from across India.

In his presentation, Dr. Reshi highlighted the growing significance of plant-derived compounds in the treatment of cancer. He explained how phytochemicals can serve as safe, effective, and innovative alternatives in modern medicine.

His lecture sparked lively discussions and was widely appreciated for its clarity, depth, and relevance to current biomedical research trends.

Dr. Reshi’s research team is presently engaged in studying the molecular mechanisms of plant metabolites and metal nanoparticles against different types of cancers and xenobiotic toxicity, contributing valuable insights to the field of cancer biology.

Was the Prophet Muhammad ﷺ Able to Read or Write? Understanding the Meaning of ‘Ummi’ in the Qur’an

Madeenah

Question:
Dr Amsha Nahid from Australia asked the following question:
Assalamu ‘alaykum wa rahmatullahi wa barakatuh,
Dear Shaykh,
I read an article claiming that the word ‘Ummi’ in the Qur’an means “gentile” (non-Jew) or someone unfamiliar with the Law of Musa (2:78), not “illiterate.” I heard your YouTube Q&A explaining ‘Ummi’ beautifully, but could you please also clarify whether the Prophet ﷺ was able to read or write?
May Allah reward you abundantly in this life and the next.

Answer:
The description of the Prophet Muhammad ﷺ as Ummi is one of his unique and divinely appointed attributes. It was not a mere circumstance of birth or upbringing, but a deliberate distinction granted to him by Allah as part of the intellectual and rational miracle that supported his Prophethood. Allah made Ummiyyah an essential aspect of his prophetic identity, completing his attribute of risālah (messengership) and demonstrating that his knowledge, wisdom, and eloquence were entirely divine in origin, bestowed through revelation, not acquired through reading, writing, or study..Click Here To Follow Our WhatsApp Channel

The Prophet’s Ummiya was as essential to his Prophethood as the virginity of Maryam (ʿalayhā al-salām) was to the miraculous birth of ʿĪsā (ʿalayhi al-salām). Just as Maryam’s virginity was the clear proof that ʿĪsā was born without a father, the Prophet’s inability to read or write was the manifest proof that he did not compose or invent the Qur’an. Both miracles serve the same divine purpose: to establish beyond doubt that what occurred was entirely by Allah’s will and power, with no human influence or authorship involved.

Ordinarily, being unlettered is seen as a deficiency. However, in the case of the Prophet ﷺ, it became a mark of perfection and a sign of divine truth. His Ummiyyah was not a lack of learning but a form of miraculous independence from human means of knowledge. His understanding was not shaped by schools, books, or teachers. Rather, his heart was directly illuminated by divine revelation and wisdom. Through this, Allah demonstrated that true knowledge and guidance come from Him alone, not from human instruction. Allah Most High declares in the Qur’an: وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ إِذًا لَارْتَابَ الْمُبْطِلُونَ “You did not recite any book before it, nor did you write it with your right hand. Otherwise, those who deny the truth would have doubted.”
[Al-ʿAnkabūt 29:48]

This verse provides decisive evidence that the Prophet ﷺ neither read nor wrote before the revelation of the Qur’an. The verse also clarifies why this state was divinely decreed: so that no one could doubt the miraculous nature of the Qur’an or claim that he had derived it from previous scriptures or scholarly study. His Ummiyyah thus acted as a divine safeguard and a public proof of his truthfulness.

Had the Prophet ﷺ been known to read and write, the unbelievers could have alleged that he had access to previous texts or the teachings of scholars, and that he had drawn upon them to compose the Qur’an. But the Arabs of his time, his family, his tribe, and even his enemies, knew with certainty that he had never read a book or written a line in his life. When he came forth with the Qur’an, unmatched in its linguistic mastery, depth of knowledge, and perfect consistency, they were left with no explanation except divine revelation. In the authentic hadith, the Prophet ﷺ said: إنا أمة أمية، لا نكتب ولا نحسب، الشهر هكذا وهكذا “We are an unlettered nation; we do not write or calculate. The month is like this and this,” meaning sometimes twenty-nine and sometimes thirty days (al-Bukhārī and Muslim).

The term Ummi in Arabic is well-established as referring to one who neither reads nor writes. Yet, while reading and writing are the means by which human beings normally acquire knowledge, the Prophet ﷺ received perfect, comprehensive, and divinely protected knowledge directly through revelation. His intellect, understanding, and insight were not the products of study or scholarship; rather, they were divinely granted and safeguarded from error.

In other words, his Ummiya was not a shortcoming but a miracle. Through it, Allah showed that the Prophet ﷺ attained perfect understanding and the highest form of knowledge without the conventional means. He became the teacher of all teachers, the source of divine guidance for humanity, though he had never studied under any human instructor.
Ibn Taymiyyah (rahimahu Allah) described this with great clarity, saying: “His lack of writing, despite achieving all the purposes and benefits of writing, was among his greatest virtues and most magnificent miracles.”

This means that although the Prophet ﷺ did not possess the ability to read or write, he attained and conveyed knowledge more perfectly than any scholar, philosopher, or writer could ever hope to do. His message transformed nations and guided humanity for all generations, a clear proof that his wisdom was not humanly acquired but divinely bestowed.

Some have raised the question of whether the Prophet ﷺ might have written his name at the Treaty of Hudaybiyyah. Reports differ: some scholars considered that if he did so, it was a momentary miracle rather than an acquired skill, while others said that he merely pointed to the place where his name was to be written. In either case, this does not alter the fact that the Prophet ﷺ was not a reader or writer by training or habit, as explicitly affirmed in the Qur’an and established by the consensus of scholars.

Sheikh Imran Slams Mehbooba Mufti’s Court Appearance as “Staged Drama,” Demands Apology for PSA-era Injustices

imran

Jammu and Kashmir People’s Conference State Secretary (Organisation) Sheikh Mohammad Imran on Tuesday strongly condemned former Chief Minister Mehbooba Mufti’s recent court appearance, calling it a staged drama before the very judiciary her administration once subjugated.Click Here To Follow Our WhatsApp Channel

In a statement issued, Imran said that on seeing Mehbooba Mufti in court, he was struck by the irony of her sudden faith in the same system she had once undermined. “How long will we keep lying to this nation? How long will this theatre continue?” he asked, describing her court visit as “a performance before the same judiciary, the same system and the same walls — only the judge’s name changed.”

According to Imran, Justice Muzaffar Attar Sahib may no longer sit in that chair but “the institution and its wounds remain the same.”

He maintained that Mehbooba Mufti had no moral ground to seek mercy from institutions her government had rendered subordinate to bureaucratic control. Mufti should either tell the nation the truth, apologise to it or hide her face. Enough is enough. This nation has already endured the tyranny that leaders like her institutionalised,” he remarked.

He recalled that Justice Muzaffar Attar was part of the same court and a member of the PSA Board who was removed only because he had quashed thousands of PSA cases, saving countless Kashmiris from unjust detentions.

“My question to Mehbooba Mufti is simple,” the statement reads. “The same court where you went to stage your drama and pose for photographs yesterday — what will you tell the mothers whose sons are still in jails? This is not politics, this is pain. You talk of Budgam while my brothers and elders cannot even afford lawyers.”

Imran said perhaps no one questioned Mehbooba Mufti earlier because power in J&K has always rotated between two parties, NC and PDP.

Recalling a painful chapter, he said PC President Sajad Gani Lone had once told him how detainees suffered in jails. Imran recalled that from Geelani Sahib to Shabir Shah Sahib, Yasin Malik Sahib, Nayeem Khan Sahib, Shahid-ul-Islam Sahib, Professor Abdul Ghani Bhat Sahib and Shaheed Abdul Ghani Lone Sahib all had been subjected to beatings and humiliation during detention.

He narrated how, when Shaheed Abdul Ghani Lone Sahib was flown out under the PSA, he had refused to wear handcuffs, insisting that he was a minister and an MLA and that preventive detention could not be treated as a criminal arrest. Yet, according to Imran, an order had come from the government to either handcuff him or beat him. “He was beaten with a rifle butt, chained with hundreds of others, stripped and humiliated,” Imran said.

He added that PDP and NC were the creators and enforcers of the PSA and yet today they sought to play the role of judge before the same court. “You gave PSA powers to Deputy Commissioners and now you cry before them,” he remarked.

Imran pointed out that in 2016, Mehbooba Mufti’s government had dismissed sixteen employees and that the same precedent continued today. He urged her not to turn Budgam into a political stage. “If your plan is to sprinkle salt on the wounds of the people just to revive your politics, then either apologise to the nation or hide in shame,” he said.

He further recalled that in 2017, the PDP government brought the J&K Public Property (Prevention of Damage) Amendment Ordinance, combining PSA with new laws to jail youth for years and impose heavy fines. “Whenever one was about to be released, a fresh PSA was slapped. How much more cruelty will you inflict? How long will Kashmiris endure this injustice?” he asked.

Imran said Mehbooba Mufti had handed sweeping powers to bureaucrats, tightened detention as state policy and rendered the courts powerless before the pleas of ordinary people.Click Here To Follow Our WhatsApp Channel“And now she stands before those very courts as if seeking justice,” he observed.

He stressed that this was not political rhetoric but the cry of a betrayed people. “Our sons and brothers are still languishing in prisons across India — Tihar, Agra, Jodhpur, Bareilly, Lucknow, Naini, Allahabad, Patna, Jaipur, Ambedkar Nagar, Satna — places where families often do not even know their whereabouts. Yet the author of their detention poses for photographs as the champion of justice. What hypocrisy is this?” he asked.

He traced a detailed chronology of PSA misuse to underline the record of repression: introduced in 1978, strengthened in 1987, nearly 13,000 detentions between 1990 and 1995, around 3,700 under Farooq Abdullah (1996 to 2002), about 1,300 under Mufti Mohammad Sayeed (2003 to 2006), about 2,000 during Ghulam Nabi Azad’s period, roughly 1,400 to 1,500 during Omar Abdullah’s tenure and over 1,700 detentions during Mehbooba Mufti’s administration (150 in 2015, 600 in 2016, 410 in 2017, 510 in 2018).

“These are historical facts not partisan claims,” Imran noted. “When Burhan Wani’s killing provoked unrest, your government used PSA as a whip. Why was it not repealed? Why were so many lives ruined if your professed concern was genuine?”

He reiterated that the Jammu and Kashmir People’s Conference had never weaponised PSA or profited from the suffering of citizens. “Our politics does not feed on pain. We have ourselves suffered. We have not and will not build power on the tears of mothers or the silence of prisons,” he said.

Imran grilled National Conference over its claims that Omar Abdullah’s sons had managed to get the PSA of an individual from Pulwama quashed.

“Is this what they celebrate as an achievement? The Abdullah princes, now lawyers, may have even taken money to get a PSA quashed. This is the height of hypocrisy! The same family that brought the draconian PSA into Kashmir, under which thousands still languish in jails, is now acting as messiahs of atonement. What a cruel joke on the people of this land. The NC leadership should hang their heads in shame,” Imran said.

He also condemned the cynical exploitation of faith and sentiment for electoral gain in Budgam, alleging that the candidate there who he said has known ties with the RSS is being propped up through manufactured theatrics.

“For Budgam,” Imran charged, “they are reviving hollow religious slogans and staging spectacles to win votes. This candidate with RSS links is being presented as the moral alternative while those who actually authored detentions now claim victimhood.”

Addressing the slapping of PSA on Mehraj Malik (MLA), Imran said those who now speak of the sanctity of institutions were the very people who sat beside attackers and justified violence outside Assembly. “Who attacked Mehraj Malik? The same circles of PDP who today sermonise about the judiciary. This is shamelessness,” he added.

He appealed directly to the people of Kashmir not to fall for such political games. “These ploys are neither Islamic nor moral, neither legal nor humane. They are political manipulations designed to exploit pain for electioneering,” he said.

In closing, Sheikh Mohammad Imran demanded accountability from Mehbooba Mufti and other mainstream leaders of National Conference.

“Mehbooba Mufti must either tell the truth to the nation or apologise to it. The leaders and members of the PDP and the National Conference must answer for their record and seek forgiveness not for cameras but from the people and from Allah. We will demand answers in this world and the next,” he said.

Pre-Matric Scholarship for SC Students 2025-26: Complete Guide to Eligibility, Benefits, and Application

Pre-Matric Scholarship

As of November 2, 2025, the Pre-Matric Scholarship Scheme for Scheduled Castes (SC) and Others remains one of India’s most impactful central sector programs for promoting educational equity. Administered by the Ministry of Social Justice and Empowerment (MoSJE) through the National Scholarship Portal (NSP), this scheme supports over 20 lakh students annually, focusing on reducing dropouts among marginalized groups. Below is a complete, consolidated article drawing from official government sources (MoSJE guidelines, NSP portal, and state notifications for 2025-26). This covers eligibility, benefits, application, updates, and FAQs in exhaustive detail—serving as your one-stop resource.

📘 Introduction and Overview

Education is a fundamental right, yet financial barriers often sideline students from Scheduled Castes (SC) and vulnerable families. Launched in 1977-78 and revised multiple times (latest in 2022-23), the Pre-Matric Scholarship Scheme for SC Students 2025-26 addresses this by providing financial aid for schooling from Classes I to X. It operates as a centrally sponsored scheme, with 100% funding from the central government, implemented via state/UT administrations.

Arabic Students
Key DetailsDescription
Scheme Full NamePre-Matric Scholarship for Scheduled Castes and Others (Classes I-X)
Launching AuthorityMinistry of Social Justice and Empowerment (MoSJE), Government of India
Implementing BodyDepartment of Social Justice and Empowerment (DoSJE); executed through State/UT Social Welfare Departments
Target BeneficiariesSC students (Classes IX-X); Children of parents in unclean/hazardous occupations (Classes I-X)
Funding Pattern100% Central Government (via DBT)
Application PlatformNational Scholarship Portal (NSP) at scholarships.gov.in
Academic Year Coverage2025-26 (applications typically open April 2025; extensions vary by state)
Total Budget (Recent FY)₹1,200+ crore (2024-25); expected similar for 2025-26
Official Guidelinessocialjustice.gov.in/schemes/23 or NSP Scheme ID: 125

The scheme has two distinct components to cater to different needs, ensuring broad coverage without overlap.

🎯 Core Objectives

  • Educational Access: Provide monetary support to cover incidental expenses, enabling SC and vulnerable students to complete pre-matric education.
  • Dropout Prevention: Target high-risk groups, reducing secondary school attrition (e.g., from Class VIII to IX) from 10-15% in SC communities.
  • Social Inclusion: Support families in “unclean” occupations (e.g., manual scavenging under the 2013 Prohibition Act), irrespective of caste/religion.
  • Equity and Empowerment: Boost enrollment in government-recognized schools, with special provisions for differently-abled (Divyang) students.
  • Long-Term Impact: Facilitate transition to post-matric schemes, contributing to skill development and poverty alleviation.

🧾 Detailed Components and Eligibility

The scheme is divided into two components, with benefits as a single academic allowance (no separate reimbursement for tuition/books since 2022-23 revisions).

Component 1: Pre-Matric Scholarship for SC Students
This targets older SC students facing transition challenges.
✅ Full Eligibility Criteria

  • Domicile: Resident of India (scholarship awarded by state/UT of residence).
  • Category: Belong to Scheduled Caste (SC), verified by caste certificate.
  • Academic: Enrolled full-time in Class IX or X in a government/government-aided/recognized school (no private coaching or non-recognized institutions).
  • Income: Annual family/guardian income ≤ ₹2.50 lakh (from all sources; certificate from Tehsildar/SDM required).
  • Other: At least 50% attendance; not availing other similar scholarships; bonafide student status.
  • Exclusions: Students in fully residential schools (e.g., Eklavya Model Schools) or those receiving full fee waivers.

🎓 Benefits Breakdown

CategoryDay Scholars (₹/Annum)Hostellers (₹/Annum)Notes
Academic Allowance3,5007,000Covers books, uniforms, stationery; paid annually post-verification.
Additional for Divyang Students+350 (10%)+700 (10%)For students with >40% disability (UDID card required).
Total Possible3,8507,700DBT to Aadhaar-linked account.

Component 2: Top-Up Scholarship for Children of Parents in Unclean/Hazardous Occupations
A “top-up” to existing aid, focusing on the most deprived. Applicable for Classes III-X only.
✅ Full Eligibility Criteria

  • Academic: Enrolled full-time in Classes I-X (benefits from III-X) in a recognized school.
  • Parental Occupation: Parent/guardian engaged in notified unclean/hazardous work, e.g.:
  • Manual scavenging (as per 2013 Act).
  • Tanning/flaying (leather work).
  • Waste collection/picking/scavenging.
  • Hazardous cleaning/drain work.
  • Verified by certificate from District Magistrate/SDO/District Social Welfare Officer.
  • Income: No limit—purely occupation-based.
  • Other: Irrespective of caste/religion; not receiving other central scholarships; Indian resident.
  • Exclusions: If parent no longer in occupation or student in fully funded residential school.

🎓 Benefits Breakdown

CategoryDay Scholars (₹/Annum)Hostellers (₹/Annum)Notes
Academic Allowance8,0008,000Consolidated support for essentials; higher for day scholars to offset home costs.
Additional for Divyang Students+800 (10%)+800 (10%)UDID verification mandatory.
Total Possible8,8008,800Can combine with state aid if non-duplicative.

General Notes on Benefits:

  • Allowances are non-refundable and disbursed in one installment post-March exams.
  • Number of awards: Unlimited, subject to budget (priority to hostellers).
  • 30% reservation for girls in each category.
  • For 2025-26: No rate hikes announced, but enhanced DBT tracking via PFMS (Public Financial Management System).

📄 Complete Documents Checklist

All uploads must be in JPG/PDF (max 200KB, 100-500 DPI). Mandatory Aadhaar seeding for DBT.

  • Identity/Proof: Aadhaar Card (or Enrolment ID if pending); PAN (if available).
  • Category: SC Caste Certificate (issued by competent authority, e.g., Tehsildar).
  • Income: Family Income Certificate (for Component 1; valid for current FY).
  • Academic: Bonafide Certificate from school (on letterhead, with enrollment details); Last year’s marksheet (min. 50% for renewal).
  • Banking: Bank Account Passbook/Statement (Aadhaar-linked, in student’s/parent’s name); IFSC code.
  • Occupation-Specific (Component 2): Certificate from District Social Welfare Officer confirming parent’s work.
  • Disability (if applicable): UDID Card/Sertificate from Medical Board.
  • Other: Mobile/Email for OTP; OTR (One Time Registration) on NSP; Self-declaration for no-duplicate benefits.
    Tip: Use NSP’s “Document Upload” preview to avoid rejections (common issues: mismatched names, expired certs).

🖥️ Step-by-Step Application Guide for 2025-26

Applications are 100% online; no offline mode. Fresh/renewal both via NSP. Expected launch: April 1, 2025 (monitor for state variations).

  1. Pre-Registration (OTR): Visit scholarships.gov.in > “Student Login” > Complete One Time Registration (name, DOB, Aadhaar, biometrics if required). Takes 10-15 mins.
  2. Scheme Selection: Log in > “Scholarship” tab > Search “Pre-Matric SC” (Scheme ID 125) > Click “Apply”.
  3. Form Filling:
  • Personal: Name, contact, address.
  • Academic: School details, class, roll no., previous results.
  • Family: Income, occupation, siblings’ education.
  • Bank: Account no., branch, IFSC.
  • Select component (1 or 2).
  1. Document Upload: Scan and attach as per checklist; use NSP’s format checker.
  2. Preview & Submit: Auto-save enabled; e-sign with Aadhaar OTP. Download acknowledgment (application ID for tracking).
  3. Post-Submission:
  • Institute Verification: School head signs digitally (within 7 days).
  • District/State Scrutiny: Random checks; resolve queries via NSP dashboard.
  • Approval: By November 2025 for early applicants; funds by December-January 2026.
  • Track: Use “Check Status” with app ID; SMS alerts enabled.

State-Specific Nuances:

  • Integrated Portals: E.g., UP (Scholarship UP), Maharashtra (MAHADBT)—forward NSP data.
  • Helplines: NSP Toll-Free: 0120-6619540; State SW Depts (e.g., Delhi: 011-23392149).
  • Common Pitfalls: Late uploads, income mismatches—apply by July for timely processing.

🌟 Advanced Features and 2025-26 Updates

  • 💰 DBT Integration: 100% via PFMS; zero leakage, with Aadhaar-PAN linkage.
  • 🌍 Coverage: All 28 states + 8 UTs; special focus on aspirational districts (e.g., 117 backward areas).
  • 🧩 Inclusivity: 10% Divyang quota; gender parity push (girls’ awards up 15% in 2024-25).
  • 🕵️ Monitoring: AI-based fraud detection on NSP; annual audits by CAG.
  • 📊 Impact Stats (2024-25): 22.5 lakh beneficiaries; ₹1,450 crore disbursed; dropout reduction by 8% in SC cohorts.
  • New for 2025-26: Enhanced mobile app for NSP (Android/iOS); biometric verification in 10 states; extended deadlines for conflict areas (e.g., J&K till March 2026). No major eligibility changes.
  • Sustainability: Tied to NEP 2020 goals for foundational literacy.

🙌 Broader Significance

This scheme isn’t mere aid—it’s a bridge to social mobility. By investing ₹3,500-8,800 per student, it yields multipliers: higher literacy (SC rate rose from 66% in 2011 to 75% in 2021), reduced child labor, and empowered futures. Stories abound of beneficiaries cracking UPSC or starting businesses, underscoring its role in Ambedkar’s vision of education as liberation.

❓ Exhaustive FAQs

  1. Can I apply for both components? No—choose one; Component 2 is occupation-specific and can supplement state aid.
  2. What if my income exceeds ₹2.50 lakh? Ineligible for Component 1; check state merit scholarships.
  3. Renewal Process? Auto-populated on NSP; submit updated marks/bonafide; 80% renewal rate.
  4. Hosteller Definition? Students in school hostels (not home-stay); certificate from warden required.
  5. Deadlines for 2025-26? Central: Oct 31, 2025; states extend (e.g., Tamil Nadu: Dec 2025; check NSP).
  6. Grievance Redressal? NSP “Grievance” tab or email scholarships-udise@nic.in; resolution within 30 days.
  7. For NRI/Abroad Studies? No—only Indian schools.
  8. Tax Implications? Exempt under Section 10(16); no TDS.
  9. COVID/Disaster Extensions? Yes, as in 2024 (e.g., +3 months for flood-hit areas).
  10. How to Verify Scheme Authenticity? Only via official NSP/MoSJE sites; beware scams.

🏁 Final Thoughts

The Pre-Matric Scholarship Scheme for SC Students 2025-26 embodies India’s commitment to affirmative action, turning potential into progress. With straightforward online access and robust support, it’s easier than ever to apply. Parents/guardians: Act now—complete OTR, gather docs, and monitor NSP from April 2025. For personalized help (e.g., sample forms), reach out to local SC/ST cells.

Sources: MoSJE Guidelines (2022 revision, updated 2025); NSP User Manual; State Notifications (e.g., Delhi Gazette 2025). Last verified: Nov 2, 2025)

Adultery in Islam: A Grave Violation of Divine Law, Marital Trust, and Social Order

Fraud Marriage Nexus

In Islam, sexual conduct is not merely a matter of private morality, but it is tied to theological principles, ethical commitments, and social responsibilities. At the centre of this ethical framework stands the institution of marriage, a divine covenant designed to protect individual dignity, familial integrity, and social cohesion. In this context, zina (unlawful sexual intercourse) is not simply an individual moral lapse, but a serious violation of both divine law and communal ethics. Among the most severely condemned transgressions in Islam is adultery (zina al-muhsin), which is a violation of the sacred bond of marriage as well as a challenge to the moral order established by the divine will.

The Qur’anic response to zina is unambiguous and stern. In Surah al-Nur, Allah (SWT) declares: “The woman and the man guilty of illegal sexual intercourse, flog each one of them with a hundred stripes. Let not compassion withhold you in a matter decreed by God, if you believe in God and the Last Day” (24:2).

This verse not only explains the legal punishment for fornication—100 lashes—but also the theological imperative behind it. The phrase “if you believe in God and the Last Day” connects the enforcement of this legal ruling to one’s sincerity of faith, thereby framing adherence to divine commands as a litmus test of genuine belief. The directive not to allow pity to hinder the execution of this penalty further reflects the gravity with which Islamic law approaches violations of sexual ethics.

In addition to detailing the punishment for this sin, the Qur’an seeks to proactively prevent it. Surah al-Isra’ warns: “And do not even approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way” (17:32). The imperative “do not approach” (lā taqrabū) reflects a preventative moral paradigm, one that obligates believers to avoid circumstances that could facilitate unlawful sexual conduct. This may include solitary interaction with non-mahrams, immodest interaction, or media that stimulates sexual temptation. Through this, Islam constructs an ethical perimeter around sexuality, seeking not merely to curtail the sin but to eliminate the preconditions for it.

The Sunnah of the Prophet Muhammad (peace be upon him) reinforces the Qur’anic stance. In a well-known hadith narrated by Abdullah ibn Masʿūd, the Prophet stated: “The blood of a Muslim who testifies that there is no god but God and that I am His Messenger is not lawful to be shed except in three cases: a life for a life, a married person who commits adultery, and one who abandons his religion and separates from the community” (Reported in al-Muwatta’, al-Muntaqa, 2/656).

Here, adultery is listed among the gravest capital offenses, a judgment that has been unanimously upheld by classical jurists across the Sunni schools. It is important to note that the severity of the penalty, death by stoning for the muhsan (married offender), is accompanied by stringent evidentiary conditions. According to Islamic legal theory, conviction requires either the voluntary confession of the offender, repeated four times, or the testimony of four upright male witnesses to the act of penetration itself. These conditions underscore the tension between legal deterrence and procedural protection in Islamic criminal jurisprudence.

Beyond its legal strictures, Islam views adultery as a profound moral and social evil. The act is not simply a private sin; it carries with it disastrous consequences for families, communities, and ultimately the moral order of society. Islam’s emphasis on ḥayāʾ (modesty), ʿiffah (chastity), and ukhuwwah (social brotherhood) positions sexual integrity as foundational to the health of the ummah (Muslim community).

When zina occurs, it shatters the covenant of marriage, referred to in the Qur’an as a mīthāq ghalīẓ (solemn and weighty contract) in Surah al-Nisa’ (4:21), thus violating not only the rights of a spouse but the sanctity of a divine trust. It often brings with it the trauma of betrayal, emotional devastation, illegitimate offsprings, and the erosion of moral values. Adultery thereby represents a collective harm against the integrity of the Muslim family and the ethical coherence of society at large.

Throughout Islamic intellectual history, scholars have shown remarkable consensus in classifying zina as one of the kabā’ir (major sins). Jurists such as Imam Abu Hanifah, Imam Malik, Imam al-Shafiʿi, and Imam Ahmad ibn Hanbal developed comprehensive jurisprudential frameworks that treated adultery as both a crime against God (ḥadd) and a betrayal of communal norms. The great theologian and ethicist Imam al-Ghazali emphasized in Iḥyāʾ ʿUlūm al-Dīn, that the heart darkens with sin, and among the most corrosive sins to the heart and soul is adultery, which destroys the moral sensitivity of the believer.

Similarly, Ibn Taymiyyah and Imam al-Shatibi underscored the systemic consequences of sexual immorality. For them, zina represents a breakdown in the preservation of lineage (ḥifẓ al-nasl), one of the five higher objectives (maqāṣid al-sharīʿah) that Islamic law is intended to protect. Thus, the prohibition is intended to safeguard one of the pillars of social order.

In summary, adultery in Islam is not simply a private moral error. Rather, it is a violation of divine law, a betrayal of marital trust, and a corrosive force within the moral and social order of Islamic civilization. Both the Qur’an and Sunnah address it with exceptional clarity and seriousness, placing it among the most major sins. The legal consequences serve to punish, deter, uphold justice, and to preserve the sanctity of the family as the cornerstone of a healthy society.

In an era increasingly shaped by moral relativism and the trivialization of sexual ethics, the Islamic perspective on adultery offers a coherent and an ethically rigorous alternative. It affirms that human dignity, fidelity, and responsibility are not archaic ideals but enduring values that lie at the heart of divine guidance and human flourishing.

A Letter to Arabic Students: Guidance on Building Fluency and Confidence in Reading

Arabic Students

My dear students,
It has been brought to my attention, through my dear student, Mr Ali Rasul, that many of you at Al-Salam feel disheartened because, despite your sincere effort and hard work, you still struggle to progress quickly in understanding the Arabic language. Some of you mentioned that it can take nearly an hour to read a single page from my book Man ‘Allamani, even when you consult a good dictionary. I understand this feeling very well, and I wish to offer you some guidance that may help you move forward with renewed clarity and confidence.

Let me first reassure you that what you are experiencing is entirely normal. Arabic, being a rich and deeply expressive language, requires time and steady exposure before one begins to read it with ease and fluency. The book Man ‘Allamani was not designed for beginners; it assumes a certain mastery of grammar, morphology, and vocabulary, as well as familiarity with Arabic style and idiom. Starting directly with such a book can make you feel discouraged because it demands skills that naturally develop only after reading many simpler texts. Therefore, do not begin your Arabic reading journey with Man ‘Allamani. Instead, build your foundation through easier and more enjoyable readings that will strengthen your understanding step by step.

Language learning is most effective when it follows a graded progression, moving gradually from the simple to the complex, from short phrases to longer and more sophisticated expressions. Begin with texts that are easy, fluent, and engaging. A very useful starting point is the Silsilat al-‘Arabiyyah lil-Nāshi’īn (العربية للناشئين) series or similar graded readers. These books teach you grammar, vocabulary, and sentence structure in a balanced way, helping you gain confidence in both reading and comprehension. Once you have mastered such materials, you can move on to the next stage: developing a taste for Arabic literature.

After completing the elementary stage, I strongly recommend that you study Kalīlah wa Dimnah. This marvellous collection of fables, originally an Indian work translated into Persian and then rendered into Arabic by the great writer Ibn al-Muqaffa‘, is a masterpiece of Arabic prose. It combines simplicity with eloquence, wisdom with beauty, and offers a gateway into the world of Arabic literature. Our revered teacher, Shaykh Abul Hasan ‘Ali Nadwi (may Allah have mercy on him), once told us that he read Kalīlah wa Dimnah forty times, and he advised his students to do the same. I have followed his example and likewise recommend that you read it repeatedly, each reading will reveal new subtleties and deepen your appreciation of Arabic expression.

Once you have become comfortable with Kalīlah wa Dimnah, continue with Majmū‘ah min al-Nazm wa al-Nathr lil-Ḥifẓ wa al-Tasmī‘, reading it attentively and analysing the beauty of both its poetry and prose. Thereafter, explore Manthūrāt min Adab al-‘Arab by Shaykh Muḥammad al-Rābi‘ al-Ḥasanī al-Nadwī, and Mukhtārāt min Adab al-‘Arab by Shaykh Abul Hasan ‘Ali al-Ḥasanī al-Nadwī. For students who wish to experience the grandeur of classical Arabic, I also recommend studying Dīwān al-Ḥamāsah by Abū Tammām, especially the sections on manner, elegy, and valour, accompanied by the commentaries of al-Marzūqī and al-Tabrīzī. These works will train your literary sensitivity and help you appreciate the strength and elegance of Arabic expression.

In addition to classical works, it is equally important to read the writings of modern masters of Arabic style, who combined clarity, depth, and eloquence. Among them are Muṣṭafā Luṭfī al-Manfalūṭī, Ṭāhā Ḥusayn, Aḥmad Amīn, Muṣṭafā Ṣādiq al-Rāfi‘ī, Shaykh ‘Alī al-Ṭanṭāwī, and Abul Hasan ‘Ali al-Nadwī. Their books are treasures of modern Arabic literature, rich in thought and refined in language, and they can serve as excellent models for students who aspire to write and speak with fluency and taste.

For practical guidance, I suggest the following sequence. Begin with simple, well-written Arabic texts containing short, clear, and eloquent sentences. Progress to short storybooks that use familiar vocabulary and straightforward grammar. Then move on to longer narratives and essays with richer vocabulary and more complex ideas. For Arabic learners, the following books are highly beneficial and beautifully written: the children’s stories of Kāmil Kilānī; Qiṣaṣ al-Nabiyyīn by Abul Hasan ‘Ali Nadwī; Ṣuwar min Ḥayāt al-Ṣaḥābah and Ṣuwar min Ḥayāt al-Tābi‘īn by ‘Abd al-Raḥmān Rāfat Bashā; Al-Ayyām by Ṭāhā Ḥusayn; and Dhikrayāt by ‘Alī al-Ṭanṭāwī. Reading these works in order will gradually increase your fluency, vocabulary, and literary appreciation.

Finally, remember that progress in Arabic, or in any language, depends not on speed, but on consistency, patience, and genuine love for the language. Read daily, even if only for a few pages. Try to understand the context before looking up every new word; allow your mind to absorb meaning naturally. Read aloud when possible, and listen to good Arabic speech to attune your ear to the language’s rhythm and melody. With time, you will find that what once took you an hour to read will take only minutes. The Arabic language will open its beauty to you gradually, and your effort will surely bear fruit.

May Allah bless your studies and make your journey in the Arabic language one of joy, insight, and spiritual enrichment.

Exploring Al-Jahiz on Eloquence: Cross-Cultural Definitions of Balaghah in Al-Bayan wa Al-Tabyeen

Al-Jahiz

Question:
Assalamo Alaikum,
I pray Almighty to find you in good health.
Of late, I was studying up. It was Al-Bayan wa-Al-Tabyeen of Al-Jahiz (775-868 A.D.). An erudite para stuck me up. I was, indeed, at a loss. I could not skip it over. However, I, with your genial and benign help, hope to explore this uphill task. Al-Jahiz writes:
’’خبَّرنی أبو الزُّبیر کاتب محمَّدِ بن حَسَّان، وحدّثنی محمد بن أبان ولا أدری کاتب مَن کان — قالا:
قیل للفارسیّ: ما البلاغۃ؟ قال: معرفۃ الفَصۡل من الوصل۔
وقیل للیونانیّ:ما البلاغۃ؟ قال: تصحیح الأقسام، واختیار الکَلام۔
وقیل للرومیّ: ما البلاغۃ؟ قال: حسن الاقتضاب عن البداہۃ، والغَزارۃ یَوۡمَ الإطالۃ۔
وقیل للھندیّ: ما البلاغۃ؟ قال: وضُوح الدّلالۃ، وانتہاز الفرصۃ، وحسن الإشارۃ۔
وقال بعضُ أھل الھند: جِمَاع البلاغۃ البَصر بالحُجّۃ، والمعرفۃُ بمواضع الفرصۃ۔
ثم قال: ومن البصر بالحُجۃ، والمعرفِۃ بمواضع الفُرصۃ، أن تدَعَ الإفصاح بہا إلی الکنایۃ عنہا، إذا کان الإفصاحُ أوعَرَ طریقۃً۔ وربما کان الإضرابُ عنہا صفحاً أبلَغَ فی الدَّرَک، وأحقَّ بالظَّفَر۔ (الجاحظ: البیان والتبیین: جلد ۱، صفحہ ۸۸)

Answer:
Wa ʿalaykum as-salām wa raḥmatullāh,
May Allah bless you for your dedication to deep reading and reflection on al-Bayān wa al-Tabyīn, a seminal masterpiece in Arabic rhetoric and adab. The passage you have cited from al-Jāḥiẓ (vol. 1, p. 88 in many editions) is indeed one of the most profound discussions in early Arabic thought on balāghah (eloquence). Below is an annotation and commentary on the quotations you shared, unpacking their rhetorical, linguistic, and philosophical implications.

In this passage, al-Jāḥiẓ records how thinkers from different cultural traditions, Persian, Greek, Roman, and Indian, defined balāghah (eloquence). He uses their sayings to explore how diverse civilizations conceptualized the art of effective speech, persuasion, and stylistic precision. He then concludes with his own nuanced reflection on the nature of eloquence: that true rhetorical mastery sometimes lies in subtlety, indirection, and restraint rather than in explicit statement.

  1. قول الفارسيّ: “معرفۃ الفَصْل من الوصل”
    “Eloquence is the knowledge of what should be separated and what should be joined.”
    The Persian’s definition focuses on syntactic and logical precision. In Arabic rhetoric, faṣl wa waṣl (separation and conjunction) refer to the judicious use of connectives and pauses in discourse. Knowing when to link ideas and when to let them stand apart reflects mastery of logical structure and stylistic clarity. This definition sees eloquence as discernment, the ability to balance unity and distinction within speech, ensuring that form reflects thought accurately.
    This resonates with Aristotelian logic and the grammatical sophistication of Persian chancery prose (inshāʾ), where rhetorical grace arises from structural harmony.
  2. قول اليونانيّ: “تصحيح الأقسام، واختيار الكلام”
    “Eloquence is the correction of divisions and the choice of words.”
    The Greek definition emphasizes method and diction, the proper organization (taṣḥīḥ al-aqṣām) of discourse (dividing arguments coherently) and lexical selection (ikhtiyār al-kalām). This echoes Greek rhetorical theory, particularly Aristotle’s Rhetoric, where effective speech rests on logical division (diairesis) and apt word choice (lexis).
    The concern here is logos, clarity through structured reasoning and stylistic appropriateness.
  3. قول الروميّ: “حسن الاقتضاب عن البداہۃ، والغزارة يوم الإطالة”
    “Eloquence is graceful impromptu brevity, and abundance when the occasion requires length.”
    The Roman’s definition joins spontaneity and abundance, two opposing but complementary rhetorical virtues. Iqtidaab ʿan al-badāhah means to speak concisely and elegantly on the spur of the moment; al-ghazārah yawma al-iṭālah means to display richness and depth when elaboration is required.
    This mirrors Roman oratorical ideals (e.g., Cicero, Quintilian): the eloquent speaker must be both ready in improvisation and ample in discourse. Eloquence is adaptability to context, knowing how much to say and when.
  4. قول الهنديّ: “وضوح الدلالة، وانتهاز الفرصة، وحسن الإشارة”
    “Eloquence is clarity of meaning, seizing the opportunity, and elegance of gesture (or allusion).”
    Here, the Indian thinker defines eloquence as a union of semantic clarity, timeliness, and nonverbal grace.
    Wuḍūḥ al-dalālah, intelligibility; the message must be immediately comprehensible.
    Intihāz al-furṣah, opportuneness; rhetorical timing is crucial.
    Ḥusn al-ishārah, refinement of hint or gesture; eloquence extends beyond words to communicative intuition.
    This reflects a more psychological and pragmatic view of rhetoric, close to Indian aesthetic theories of dhvani (suggestion) and rasa (emotive flavour).
  5. قول بعض أهل الهند: “جِماع البلاغة البصر بالحجة، والمعرفة بمواضع الفرصة”
    “The essence of eloquence is insight into argument and awareness of the proper moment.”
    This further elaboration condenses eloquence into two intellectual faculties:
    al-baṣr bi’l-ḥujjah, perceptiveness in argument, the capacity to discern the strength of proof.
    al-maʿrifah bi-mawāḍiʿ al-furṣah, knowledge of opportune occasions, or rhetorical kairos.
    This definition aligns with philosophical rhetoric: eloquence as wisdom in persuasion, the ability to apply reason and timing effectively, echoing Aristotle’s ethos and kairos.
  6. تعليق الجاحظ:
    “ومن البصر بالحُجَّة، والمعرفة بمواضع الفرصة، أن تدع الإفصاح بها إلى الكناية عنها، إذا كان الإفصاح أوعر طريقةً. وربما كان الإضراب عنها صفحاً أبلغ في الدرك، وأحق بالظفر.”
    “And part of discernment in argument and awareness of the proper occasion is that you should refrain from explicit statement and instead employ allusion when directness would be rougher in manner. Indeed, sometimes turning away from the matter altogether achieves understanding more effectively and ensures greater success.”
    Here al-Jāḥiẓ synthesizes the foreign definitions into an Arabic aesthetic principle:
    Eloquence lies not merely in clarity, but in strategic concealment (kināyah) and restraint (iḍrāb ʿanhā ṣafḥan).
    When explicitness (ifṣāḥ) would offend taste or subtlety, indirection conveys more and persuades better.
    This is the ethos of classical Arabic rhetoric, where taʿrīḍ, ishārah, and kināyah are higher forms of expression than crude directness.
    Thus, eloquence becomes both an intellectual and moral discipline, knowing not only what to say, but what not to say, and when.

The Afghan “Jihad” Was CIA’s Operation Cyclone, Not a Holy War — Jamaat-e-Islami’s Narrative Hides Imperial Motives

Afghan Taliban

This is the problem with Jamaat-e-Islami: they project fassad as pure jihad—when in reality, it was the worst kind of imperialist war, waged for global dominance and to assume the role of the world’s self-appointed policeman.

The irony is stark: either Jamaat-e-Islami is deliberately concealing the truth while feigning innocence, or they are so intellectually bankrupt and geopolitically naïve that they fail to grasp the actual dynamics of global power play.Click Here To Follow Our WhatsApp Channel

The so-called Afghan Jihad was, in fact, Operation Cyclone—a covert campaign orchestrated by the CIA to avenge America’s humiliation in Vietnam by bleeding the Soviet Union. The real objective of this “jihad” was to shatter Russian pride and dismantle the Soviet bloc. Afghans, Arabs, Pakistanis—indeed, Muslims at large—were reduced to mere tools and puppets, or in economic terms, daily wagers hired by the empire. The technology, strategy, funding, weaponry, and overall blueprint were all scripted in Langley, not Kabul.

Even the ideological framework of anti-Russian, anti-Communist Islam was rewritten and rebranded by American think tanks. The syllabi of seminaries and schools were redesigned to serve this narrative. Under the banner of jihad, the Mujahideen cultivated a flourishing trade in opium, arms smuggling, and charas—a black economy masked in religious garb.

Sirajul Haq should refrain from misleading the public by romanticizing the Afghan war. To distort history is not just irresponsible—it is a disinformation campaign that insults both memory and reason.

BGSBU NSS Unit Holds Essay Competition on ‘Life and Legacy of Sardar Vallabhbhai Patel’ to Mark National Unity Day

exam

As part of the celebrations marking the birth anniversary of Sardar Vallabhbhai Patel Ji and to commemorate National Unity Day (Rashtriya Ekta Diwas), the NSS Unit of Baba Ghulam Shah Badshah University (BGSBU) organized an Essay Writing Competition on the theme “Life and Legacy of Sardar Vallabhbhai Patel.”Click Here To Follow Our WhatsApp Channel

The competition aimed to inspire students to learn about the remarkable contributions of Sardar Patel, the Iron Man of India, who played a pivotal role in the integration of the nation and the strengthening of its unity.

A large number of students and NSS volunteers participated enthusiastically, presenting thoughtful essays highlighting Sardar Patel’s vision, leadership, and unwavering commitment to national integrity.

BGSBU Students and Faculty Join ‘Run for Unity’ on National Unity Day in Rajouri

Baba Ghulam Shah

On the occasion of National Unity Day, faculty members and students of Baba Ghulam Shah Badshah University including NSS volunteers, led by Registrar Sh. Abhishek Sharma, IAS, enthusiastically participated in the ‘Run for Unity’ organized by the District Administration Rajouri.Click Here To Follow Our WhatsApp Channel

Srinagar’s Absaar Aejaz Scores Perfect 800/800 in SAT, Makes Kashmir Proud

Absaar Aejaz

In an inspiring achievement that has brought immense pride to Jammu and Kashmir, a young girl from Srinagar, Absaar Aejaz, has scored a perfect 800 out of 800 in the Scholastic Assessment Test (SAT) — one of the world’s toughest and most competitive examinations.

The SAT, taken by thousands of students across the globe, is a key qualification for admission to top universities in countries like the United States, Canada, the United Kingdom, and Australia. Absaar’s outstanding performance has placed her among the world’s highest achievers, setting a remarkable example for students from the Valley.

Despite the challenges that students in Kashmir often face, Absaar’s determination, discipline, and hard work have proven that perseverance can overcome all odds. Her success has been widely celebrated on social media, with people calling her an inspiration for the youth of Jammu and Kashmir.

Speaking about her journey, Absaar expressed gratitude to her parents and teachers for their continuous support and encouragement. She said her dream is to pursue higher studies abroad and represent Kashmir on a global platform.

Educational experts have lauded her accomplishment, saying it highlights the growing talent and academic potential of Kashmiri youth who continue to excel in national and international arenas.

Absaar Aejaz’s perfect SAT score not only showcases her personal brilliance but also reflects the spirit of resilience and ambition that defines the new generation of Kashmir.

Inspection for MBBS Affiliation Renewal Successfully Conducted at GMC Baramulla

MBBS Affiliation Renewal

The inspection for the renewal of affiliation of the MBBS programme at Government Medical College Baramulla for the academic sessions 2024–25 and 2025–26 was successfully conducted today, 28th October 2025.

The inspection team deputed by the University of Kashmir comprised distinguished academic leaders and subject experts, including:Click Here To Follow Our WhatsApp Channel

• Prof. Khursheed Ahmad Bhat – Dean, College Development Council, University of Kashmir

• Prof. Dr. Iffat Hassan Shah – Principal & Dean, GMC Srinagar

• Prof. Dr. Khurshid Ahmad Wani – Principal, GMC Handwara

Accompanying them were esteemed Heads of Departments and senior faculty members:

• Prof. Dr. Showkat Ahmad Kadla – HOD, Gastroenterology

• Prof. Dr. Altaf Ahmad Kawoosa – HOD, Orthopaedics

• Prof. Dr. Syed Masuma Razvi – HOD, Obstetrics & Gynaecology

• Prof. Dr. Junaid Saleem Wani – HOD, Ophthalmology

• Prof. Dr. Manzoor Ahmad Latoo – HOD, ENT

• Prof. Dr. Sheikh Bilal – HOD, Pathology

• Prof. Dr. Hina Bashir – HOD, Anaesthesia

• Prof. Dr. Rakesh Kumar Koul – HOD, Medicine

• Prof. Dr. Naveed Nazir Shah – HOD, Chest Medicine

•Prof. Dr. Mohd Hayat Bhat – HOD, Endocrinology

• Prof. Dr. Mohd Saleem Itoo – Professor, Anatomy

• Prof. Dr. Mushtaq Ahmad Chalkoo – Professor, Surgery

The inspection team was warmly received by Prof. Dr. Majid Jahangir, Principal, GMC Baramulla, accompanied by Dr. Parvaiz Masoodi, Medical Superintendent; Prof. Dr. Shafqat Ahmad Lone, Registrar Academics; Heads of Departments, faculty members, Chief Accounts Officer, Administrative Officer, Planning Officer, and other staff.

The visit commenced with a welcome address by the Principal, followed by a comprehensive PowerPoint presentation delivered by Dr. Waseem Iqbal, Associate Professor, Paediatrics. The presentation highlighted institutional achievements, infrastructure, and academic progress.

Prof. Khursheed Ahmad Bhat and Prof. Dr. Iffat Hassan Shah appreciated the quality and clarity of the presentation. The team then proceeded with a detailed physical inspection of:

• ⁠Hospital departments

• Medical college departments

• Library and laboratories

• Boys’ and girls’ hostels

• Lecture halls(interaction with students)

• ⁠canteen and cafeteria

Prof kursheed Ahmad Bhat along with whole team inaugurated the comparative anatomy lab in the department of anatomy.

In the concluding session, Prof. Khursheed Ahmad Bhat and Prof. Dr. Iffat Hassan Shah lauded the visionary leadership of Prof. Dr. Majid Jahangir, noting the remarkable progress since their last visit. They expressed confidence that GMC Baramulla is poised to reach new heights under his stewardship. Special appreciation was also extended to Dr. Parvaiz Masoodi for his dedicated efforts in hospital administration.

All committee members shared constructive feedback, acknowledging both achievements and areas for improvement.

The inspection concluded on a positive and encouraging note.

Dr Saadat Nazir Shah

I/c CPAV, GMC Baramulla

Pakistan-Afghanistan Peace Talks Fail in Istanbul as Islamabad Blames Kabul Over Cross-Border Militancy

Pakistan-Afghanistan Peace Talks Fail

Peace talks between Pakistan and Afghanistan have failed in Istanbul after four days of negotiations, Pakistan’s information minister said before dawn Wednesday, accusing the Taliban government in Kabul of refusing to act against militants blamed for deadly cross-border attacks.

The talks followed an earlier round in Doha that produced a ceasefire on October 19 after deadly border clashes between the two sides left dozens dead, including soldiers, civilians and militants.Pakistan accuses the Taliban of harboring militants linked to a surge in attacks, while Kabul denies its territory is being used against Pakistan.Click Here To Follow Our WhatsApp Channel

Before dawn on Wednesday, Pakistan’s Information Minister Attaullah Tarar took to social media platform X, saying the dialogue “failed to bring about any workable solution,” despite mediation by Qatar and Turkey.

There was no immediate comment from Kabul about Tarar’s remarks.

The latest development came hours after the state media in both countries said there was an impasse in the talks, with the state media from the both sides blaming each other for the failure to reach a deal.

Tarar said Pakistan at the request of brotherly countries Qatar and Turkey gave peace a chance and engaged with the Afghan Taliban government first in Doha and then in Istanbul.

He accused the Taliban of being “indifferent to Pakistan’s losses” even though “Pakistan has always desired, advocated and immensely sacrificed for peace and prosperity for the people of Afghanistan.”

Tarar said Pakistan is thankful to Qatar and Turkey for facilitating this dialogue, which was part of a broader diplomatic push to ease months of heightened tension between Islamabad and Kabul over cross-border attacks and militant safe havens — issues that have strained relations since the Taliban’s return to power in Afghanistan four years ago.

He said that “since the Taliban regime bears no responsibility towards the people of Afghanistan and thrives on war economy, it desires to drag and mire the Afghan people into a needless war.”

Tarar said “Pakistan’s patience has run its course,” and warned that Islamabad would “continue to take all possible measures necessary to protect our people from the menace of terrorism.”

Earlier, on Tuesday, three Pakistani security officials who had direct knowledge of the negotiations told The Associated Press that there was a deadlock in the talks in Istanbul over the reluctance of Kabul in accepting demands about assurances that Afghan soil not be used against Pakistan.

The officials spoke on condition of anonymity because they were not authorised to speak to the media. They said the host country was trying to end the deadlock so that the final round of the talks could resume as soon as possible.

According to the Pakistani officials, the Taliban delegation was “not fully willing” to accept Pakistan’s proposals and continued to seek guidance from Kabul before making decisions.

Afghanistan-controlled media RTA made similar accusations against the Pakistani side, saying Kabul “made every effort to hold constructive talks,” but that the “Pakistani side does not seem to have this intention.”

As the latest round of the talks was underway in Turkey, US President Donald Trump on Sunday pledged to help resolve the crisis between the two neighbours very quickly.

The recent fighting prompted Qatar to host the initial round of talks, which produced a ceasefire that both sides say is still holding despite the stalemate in Istanbul.

Islamabad-based security analyst Syed Mohammad Ali on Tuesday said Afghanistan’s strategy at the talks was to slow the diplomatic process and shift focus to other bilateral issues. He noted Afghanistan’s “reluctance to give clear, unambiguous and internationally verifiable commitment to act against Afghanistan-based Pakistani Taliban and other militants.”

Pakistan has seen a surge in militant attacks in recent years, mostly blamed on the Pakistani Taliban, or Tehrik-e-Taliban Pakistan, a group closely allied to the Taliban in Afghanistan. Islamabad says the group is being sheltered in Afghanistan since the Taliban seized power in 2021.

Authorities in Pakistan have said the country’s military earlier this month targeted hideouts of the TTP in Afghanistan. It triggered deadly clashes between the two countries until Qatar brokered the ceasefire.

All border crossings between the two sides have remained shut for more than two weeks, with trucks carrying goods stranded pending the reopening of key trade routes.

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