A Srinagar-based dental doctor, Dr. Rouf Jeelani, has made an emotional appeal to the government, seeking urgent help to airlift his critically ill wife from Mecca in Saudi Arabia to Srinagar for specialised medical treatment.
Dr. Jeelani had travelled to Saudi Arabia with his wife to perform Umrah when she suddenly suffered a stroke during their stay in Mecca. She was immediately taken to a local hospital, where she remains admitted in critical condition. Doctors have reportedly informed the family that her recovery could take several months, or even up to a year.
Facing a painful situation far away from home, Dr. Jeelani has sought the intervention of Manoj Sinha, the Lieutenant Governor of Jammu and Kashmir, and Chief Minister Omar Abdullah. He has urged them to take up the matter with the Ministry of External Affairs to arrange her urgent medical evacuation to Srinagar.
In his appeal, Dr. Jeelani said he is going through the most difficult phase of his life and feels helpless under the circumstances. He said being in a foreign country, combined with his wife’s critical condition, has placed immense emotional strain on the family.
“I request the authorities and kind-hearted people to help me bring my wife back to Srinagar for proper medical care. I am facing the worst situation of my life,” he said.
Family members, relatives, friends, and well-wishers have also appealed to the authorities to take swift and compassionate action. They stressed that time is crucial and that immediate intervention could be vital for the patient’s safe transfer and recovery.
The family has expressed hope that the concerned authorities will respond quickly to this humanitarian appeal, considering the seriousness and urgency of the situation.
Shab-e-Miraj: A Night of Faith, Hope, and Divine Connection
Shab-e-Miraj is one of the most special and deeply meaningful nights in Islamic history. It marks the miraculous journey of Prophet Muhammad ﷺ, when he travelled in a single night from Makkah to Jerusalem and then ascended through the heavens by Allah’s command.
For Muslims around the world, this night is not just about a miracle. It is about hope after hardship, the importance of prayer, and the close connection between a believer and Allah.Click Here To Follow Our WhatsApp Channel
What Does Shab-e-Miraj Mean?
The event is made up of two parts:
Isra – the Night Journey from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem
Miraj – the Ascension from Jerusalem through the seven heavens
This extraordinary journey is mentioned in the Quran, showing that it was a real miracle granted by Allah to His Messenger.
When Did Shab-e-Miraj Happen?
Shab-e-Miraj took place during a very difficult time in the life of the Prophet ﷺ. He had lost his beloved wife Khadijah (R.A) and his uncle Abu Talib, and he was facing strong opposition and hardship in Makkah. This period is often called the Year of Sorrow.
At a time of deep pain and struggle, Allah honoured His Prophet with this journey, reminding him that divine help is always near.
The Journey from Makkah to Jerusalem
According to Islamic tradition, Angel Jibreel (A.S) came to the Prophet ﷺ at night and took him on a special heavenly mount called Buraq. In a short time, the Prophet travelled from Makkah to Jerusalem.
At Masjid al-Aqsa, he led all previous prophets in prayer. This showed that the message of Islam is a continuation of the same divine message given to earlier prophets.
The Ascension to the Heavens
From Jerusalem, the Prophet ﷺ was taken up through the seven heavens. In each heaven, he met earlier prophets such as Adam, Isa (Jesus), Musa (Moses), and Ibrahim (Abraham), peace be upon them all.
At the highest point, known as Sidrat al-Muntaha, the Prophet ﷺ was granted one of the greatest gifts for the Muslim Ummah: the five daily prayers (Salah).
Originally, fifty prayers were prescribed, but after the Prophet’s request and Allah’s mercy, they were reduced to five — while keeping the reward of fifty.
Why Is Shab-e-Miraj So Important?
Shab-e-Miraj carries powerful lessons for every Muslim:
Salah is a direct link with Allah – It was given without any intermediary
Hardship is never permanent – Relief comes after patience
Faith goes beyond logic – True belief means trusting Allah even when things are beyond human understanding
Hope and mercy – Allah’s mercy is greater than any difficulty
This night reminds believers that even in the darkest moments, Allah can open doors in ways we cannot imagine.
How Do Muslims Observe Shab-e-Miraj?
There is no compulsory ritual for Shab-e-Miraj, but many Muslims mark the night with voluntary worship, such as:
Offering extra nafl prayers
Reading the Quran
Making dua and asking for forgiveness
Remembering Allah through dhikr
Listening to or sharing the story of Miraj
Scholars advise keeping worship simple and sincere, without turning it into a fixed celebration.
A Message for Today
In today’s fast and stressful world, Shab-e-Miraj carries a timeless message. It teaches that success is not only worldly achievement, but peace of the heart. It reminds us that prayer is not a burden, but a gift — a moment to rise above worries and speak directly to Allah.
Shab-e-Miraj is a reminder that no matter how heavy life feels, faith has the power to lift the soul higher.
May Allah grant us strength, sincerity, and closeness to Him. Ameen.
The distinction between a disciple and a companion is not merely terminological, but reflects two fundamentally different conceptions of knowledge, authority, and moral agency. Throughout intellectual and religious history, discipleship has commonly denoted a hierarchical relationship in which the student’s primary obligation is the faithful reproduction of the master’s teachings. By contrast, the Islamic notion of ṣuḥbah (companionship), most fully embodied in the relationship between the Prophet Muhammad ﷺ and his companions (aṣḥāb), represents a markedly different pedagogical and ethical paradigm. This model does not aim simply at the transmission of information or the replication of ritual practice, but at the formation of individuals capable of understanding, applying, and extending knowledge across the full range of human life. Click Here To Follow Our WhatsApp Channel
Within the conventional model of discipleship, the disciple functions within narrowly defined limits established by the master. Action is permitted only with explicit authorisation, and the exercise of independent judgement in matters of doctrine, terminology, or application is largely prohibited. The disciple’s task is fundamentally imitative rather than interpretive. Even minor adjustments in expression or practice are regarded as illegitimate unless the master has formally conferred authority upon the disciple, often by appointing him as a successor or recognising him as an independent teacher. Until such recognition is granted, the disciple remains intellectually dependent, entrusted with preservation rather than development.
This restrictive understanding of authority is reflected in the limited scope of discipleship. Instruction tends to be confined to personal discipline, ritual observance, and symbolic practices such as dress, prayer, and associated devotional acts. These teachings are frequently detached from the ordinary affairs of life. Matters such as commerce, governance, warfare, marriage, and social organisation are not treated as intrinsic components of moral or spiritual formation. They become objects of concern only insofar as they affect the psychological or spiritual condition of the disciple. Consequently, discipleship often produces individuals skilled in ritual conformity yet ill-equipped to address the ethical and practical complexities of social life.
Companionship, by contrast, presupposes a fundamentally different relationship between teacher and learner. Companions are not treated as passive recipients of instruction but as active participants in an intellectual and moral enterprise. The teacher regards them as fellows, and his role is not simply to transmit conclusions but to cultivate in them the capacity to learn, to reason, and to teach others. The emphasis shifts from the preservation of fixed formulations to the acquisition of skills, including ethical discernment, contextual judgement, and principled reasoning. These skills are imparted gradually and internalised, enabling companions to act independently while remaining faithful to the aims and spirit of the teaching.
In this pedagogical framework, authority is not monopolised but deliberately shared. Companions are trained to apply what they have learned to new and varied circumstances without compromising its foundational principles. Their legitimacy does not depend upon constant recourse to the master’s explicit permissions, but upon demonstrated competence, sound judgement, and moral integrity. Companionship thus produces not perpetual students but individuals who are themselves capable of mastery, able to extend the teaching beyond the immediate presence and lifetime of the teacher.
The educational practice of the Prophet Muhammad ﷺ exemplifies this model of companionship in its most comprehensive form. His teaching encompassed all dimensions of human life, integrating devotion to God with responsibility in social, economic, legal, and political spheres. He instructed his companions in worship and personal conduct, but also in commerce, family relations, conflict, governance, and the organisation of community life. None of these domains was treated as morally neutral or religiously peripheral. At the same time, he did not attempt to regulate every contingency through exhaustive prescriptions. Rather, he cultivated in his companions an understanding of principles and purposes that enabled them to exercise sound judgement in circumstances he could not directly address.
It is this approach that explains the companions’ capacity, after the Prophet’s death, to confront unprecedented challenges with confidence and coherence. They governed expanding societies, adjudicated complex legal cases, and engaged with diverse cultures while remaining anchored in the Prophetic ethos. Their authority was not derived from mechanical imitation, but from a deep internalisation of the Prophet’s method of teaching and learning.
A defining feature of this companionship was its inclusivity. Both men and women were regarded as companions and were educated accordingly. While the practical content of instruction varied considering differing social responsibilities and lived realities, the foundational principles governing their relationship with God and their ethical formation were identical. Women were not confined to private or ritual instruction; they participated actively in learning, teaching, transmitting knowledge, and issuing legal judgements. This demonstrates that companionship was defined not by gender or social role, but by intellectual engagement, moral responsibility, and participation in the Prophetic project.
The contrast between discipleship and companionship thus reveals two divergent educational and moral visions. Discipleship prioritises control, preservation, and limitation, producing followers whose primary virtue is conformity. Companionship emphasises trust, mastery, and comprehensive engagement with life, producing individuals capable of translating enduring principles into changing realities. The Prophetic model of companionship remains distinctive in its integration of knowledge with moral agency and in its refusal to separate spirituality from the practical demands of human existence. It is this model that enabled the companions to carry forward the Prophetic legacy not as static imitators of the past, but as living embodiments of wisdom, judgement, and ethical leadership.
A Delhi court has said that Asiya Andrabi, founder of the women separatist group Dukhtaran-E-Millat, and her associates Sofi Fehmeeda and Nahida Nasreen did not show allegiance to the Constitution of India and actively worked for Kashmir’s secession.
The observation came while the court convicted the trio on Wednesday for waging war against the country and other offences under the Unlawful Activities (Prevention) Act (UAPA) and the Indian Penal Code (IPC).Click Here To Follow Our WhatsApp Channel
In a detailed order made public on Thursday, NIA court judge Chander Jit Singh said the accused were openly calling for Kashmir’s separation from India on religious grounds, which directly challenged the country’s national integrity.
The court noted that their repeated calls for the secession of an integral part of India amounted to a complete rejection of India’s constitutional framework.
The judge also referred to instances where Andrabi sought support from Pakistan-based platforms. The court cited a 2018 interview in which she said that the “gun is a must” for holding a referendum, observing that such remarks went far beyond political dissent and showed support for violent means to achieve secession.
Addressing the defence argument about the right to self-determination based on UN resolutions, the court pointed out a clear contradiction. It said that while the accused claimed such a right, they also stated that Kashmir was part of Pakistan and under what they called “illegal occupation” by India.
Who Is Princess Leonor? Spain’s Young Heir Preparing to Make History
At just 20 years old, Princess Leonor is already carrying the weight of history on her shoulders. Born on October 31, 2005, in Madrid, she is next in line to the Spanish throne and could become Spain’s first ruling queen in nearly 150 years.
But Leonor is not just a royal by birth. She is being carefully trained for leadership in a modern, democratic Spain—through education, discipline, and public service.Click Here To Follow Our WhatsApp Channel
A Royal with a Modern Upbringing
Princess Leonor is the eldest daughter of King Felipe VI and Queen Letizia, a former journalist who brought a refreshingly modern outlook to the royal family. Leonor also has a younger sister, Infanta Sofía, who often appears beside her at public events.
Despite her royal status, Leonor was raised with a sense of normal life. Her parents focused on education, humility, and awareness of social issues—values that continue to shape her public image today.
Education Beyond the Palace
Leonor completed her schooling in Spain before studying at UWC Atlantic College in Wales, one of the world’s most respected international schools. There, she lived like any other student—sharing rooms, doing chores, and earning her International Baccalaureate diploma.
She is fluent in Spanish and English, speaks French well, and has exposure to Catalan, Arabic, and Mandarin. This reflects her future role as a global representative of Spain.
Military Training Like No Other Royal
One of the most striking parts of Leonor’s journey is her three-year military training, a requirement for future Spanish monarchs.
She has trained with:
The army in Zaragoza
The navy, including time at sea
The air force, where she made history in December 2025 by completing her first solo flight in a Pilatus PC-21 aircraft
She receives no special treatment and trains alongside other cadets. This has earned her widespread respect and praise across Spain.
Growing Role in Public Life
Leonor has steadily taken on more public duties. She now regularly:
Delivers speeches
Attends national ceremonies
Presides over the Princess of Asturias Awards
Represents Spain at cultural and youth-focused events
Her calm presence and clear speeches have helped rebuild trust in the monarchy, especially among younger generations.
Why Her Future Matters
If Leonor becomes queen, she will be Spain’s first ruling queen since Queen Isabella II in the 19th century. Her rise symbolises change, gender equality, and renewal in an institution often criticised as outdated.
She represents a new kind of royal—educated, disciplined, socially aware, and deeply prepared.
A Gen-Z Queen in the Making
Princess Leonor stands at the crossroads of tradition and the future. Her journey shows how monarchy can adapt to modern values without losing its roots.
As Spain looks ahead, many see in Leonor not just a future queen—but a leader shaped by effort, responsibility, and service.
In a world where comfort is often mistaken for success, Faizan Malik has rewritten the meaning of achievement. Securing an extraordinary 488 out of 500 in Class 10, Faizan did not study in a warm room with quiet corners and modern facilities. He studied in a tin shed—a place where winter winds cut through walls, summer heat becomes unbearable, and silence is a luxury. Click Here To Follow Our WhatsApp Channel
This was not just a place of study. It was a test of patience, courage, and belief.
While many complain about small difficulties, Faizan chose to focus on his goal. Books were his companions, determination his strength, and hope his guiding light. The tin roof above his head could never limit the height of his dreams. Every page he turned was an act of resistance against poverty, hardship, and doubt.
There were days when studying was physically exhausting. Cold nights, lack of resources, and uncertainty were part of his daily life. Yet, Faizan never allowed his circumstances to decide his future. Instead of asking “Why me?”, he asked “How can I move forward?”
His result is not just a number. 488 marks are not only academic success—they are the marks of sacrifice, discipline, and silent struggle. They represent early mornings, late nights, and a heart that refused to surrender.
Faizan’s dream is to become a doctor—not only to build a better life for himself, but to serve others with compassion. His journey proves that greatness is not born from comfort, but from courage.
This story is a message to every student who feels defeated by circumstances:
Your place of study does not define your potential.
Your background does not decide your destination.
Your struggle today can become your strength tomorrow.
Faizan Majeed Malik has shown that hard work beats hardship, and faith in oneself can break even the strongest barriers.
May his journey inspire a thousand more. May his struggle remind us all that dreams grow strongest in the hardest soil.
Additional Sessions Judge Chanderjit Singh held Andrabi guilty under Section 18 (punishment for conspiracy) and Section 38 (offence relating to membership of a terrorist organisation) of the UAPA. The court said the quantum of sentence will be announced on January 17. Click Here To Follow Our WhatsApp Channel
The case was filed by the National Investigation Agency (NIA), which accused Andrabi of waging war against India through alleged hate speeches and involvement in criminal conspiracy. Two of her associates were also charge-sheeted in the same case.
Asiya Andrabi is the founder of Dukhtaran-e-Millat (DeM), an all-women separatist organisation that was formed in 1987. The group was later banned by the authorities.
Andrabi was arrested by the NIA in April 2018 and has remained in custody since then. The prosecution argued that she played a key role in promoting separatist ideology and supporting unlawful activities.
The court’s verdict marks a significant development in one of the high-profile UAPA cases linked to separatist activities in Jammu and Kashmir. All eyes are now on the sentencing hearing scheduled for January 17, when the court will decide the punishment.
A small group of so-called climate activists from Srinagar and other posh areas are calling for the cancellation of the proposed Pahalgam railway project, claiming that “Pahalgam does not need a train.” This raises a simple but serious question: who gets to decide Kashmir’s future?Click Here To Follow Our WhatsApp Channel
The answer is clear. Local stakeholders—the people whose lives, land, and livelihoods are directly linked—must have the strongest voice. Connectivity is not a luxury; it is the backbone of real development. A railway line is not just steel and tracks, it is access to education, healthcare, jobs, tourism, and opportunity for generations to come.
The proposed railway line connecting Pahalgam is vital for long-term growth. True development demands strong infrastructure, and rail connectivity is one of the most powerful tools any region can have. Denying this to Kashmir is denying its youth a fair future.
Yes, there are genuine concerns, and they must be addressed honestly. Fair compensation, proper rehabilitation, and jobs for families who lose land entirely, especially affected farmers, are non-negotiable. Development should never come at the cost of dignity. These demands are legitimate and must be fulfilled transparently.
However, opposing the project altogether is not the solution.
It is also important to acknowledge a reality many prefer to ignore. Several loud critics enjoy opportunities outside Kashmir or even outside India, where green pastures offer careers and comfort. Would they choose remote districts like Kupwara to build their own futures without proper connectivity? The honest answer is obvious.
Since 2019, Pahalgam has witnessed visible progress. Tourism infrastructure has improved, roads have expanded, and economic activity has increased. Areas like Yanner rafting point and its adjoining villages are developing at a rapid pace, comparable to modern growth corridors seen elsewhere in the country. This progress should be recognised, not dismissed.
Targeting railway surveys by spreading fear only harms local aspirations. Activists sitting in well-connected Srinagar should not dictate what remote or semi-remote regions need. Voices like Raja Muzaffar may raise environmental points, but sweeping statements that entire regions “do not need railways” ignore ground realities. Spending time in less-connected districts before passing such judgments would offer better perspective.
For many locals, including landowners whose property falls under the proposed track alignment in areas like Charigam Karewa, Kullar Nagipora, and Veersern Grad, the feeling is not fear but hope. These are sacrifices made willingly for a better tomorrow.
Development is every Kashmiri’s right. Connectivity brings inclusion, not destruction. With fair policies, environmental care, and honest compensation, the Pahalgam railway line can become a lifeline for future generations.
Let us unite for progress, not panic. The sacrifices of today will shape the prosperity of tomorrow.
Writer: Dr. Zewar Hussain Bhat
(Senior scientist Entomology at Sher-e-Kashmir University of Agricultural Sciences and Technology of Kashmir)
Senior BJP leader Sofi Yousuf on Wednesday issued a strong warning, saying he would leave the Bharatiya Janata Party (BJP) along with nearly one lakh workers if any attempt is made to separate Jammu from Kashmir.
He made these remarks while speaking to party workers on the sidelines of a BJP convention, where leaders and members had gathered to discuss organisational strength and current political issues in Jammu and Kashmir. Click Here To Follow Our WhatsApp Channel
Reacting sharply to a recent statement by BJP leader Sham Lal Sharma, Sofi Yousuf called the remarks irresponsible and harmful to regional unity. He said such statements send a wrong message and can disturb public harmony.
“Jammu and Kashmir is an indivisible entity. Any move, statement, or agenda aimed at dividing Jammu from Kashmir will not be tolerated,” Sofi Yousuf told the gathering. “If such an attempt is made, I will not hesitate to quit the BJP along with one lakh dedicated workers,” he added.
Meanwhile, BJP General Secretary Anwar Khan also addressed the convention and strongly criticised the National Conference government led by Omar Abdullah.
Anwar Khan accused the NC government of repeatedly failing the people of Jammu and Kashmir. He said the party had betrayed public trust and failed to protect the interests and aspirations of the region’s people.
“The Omar Abdullah-led NC government has a record of broken promises and political opportunism,” Anwar Khan said. He claimed that public dissatisfaction has increased due to what he described as double standards and empty assurances.
Both BJP leaders stressed the importance of unity, peace, and regional harmony. They urged all political parties to avoid statements that could hurt public sentiment or weaken the social fabric of Jammu and Kashmir.
Deputy Superintendent of Police Khurshid Ahmad is among twenty officers promoted to the Superintendent of Police (SP) Selection Grade by the Jammu and Kashmir government.
According to an official order, the government has approved the placement of Deputy Superintendents of Police from the General Cadre into the Selection Grade, which falls under Level 10A of the Pay Matrix (56,600–1,79,800). Click Here To Follow Our WhatsApp Channel
The approval was granted through Government Order No. 19-Home of 2026, dated January 12, 2026. The decision followed recommendations made by the Home Department’s Selection Committee. A copy of the order is with Kashmir News Service (KNS).
The order states that a total of twenty DySP officers have been placed in the Selection Grade, with promotions taking effect from the dates mentioned individually for each officer.
The promotion benefits will also apply to officers who have retired, covering the period from their effective promotion date until their retirement.
Issued with the approval of the Lieutenant Governor, the order has been circulated to all concerned departments for implementation.
The government clarified that these promotions will remain subject to the outcome of any related writ petitions currently pending before competent courts.
Union Home Minister Amit Shah on Sunday warned that Kerala’s law and order situation may look calm now, but “several threats are slowly emerging” that could become dangerous in the future.Speaking at a conclave organised by Kerala Kaumudi, a leading Malayalam newspaper here, he questioned the role of certain organisations and asked whether they could truly keep people safe.“Those who do not believe in coexistence—how can they ensure unity,” Shah asked.Through this programme today, I want to ask the people of Kerala: Can organisations like the PFI, Jama’at-e-Islami, and political parties like the SDPI keep Kerala safe?”Click Here To Follow Our WhatsApp Channel
“It is the responsibility of the government to identify such threats and make efforts to eliminate them,” he said.Referring to the ban on the Popular Front of India (PFI), Shah said both the LDF and the UDF had neither opposed nor supported the decision.
“Wherever I go across the country, I say this clearly– by banning the PFI, we put its entire cadre behind bars, and the whole country became safer as a result,” the home minister said.He said Kerala’s safety could be ensured only by identifying “unseen dangers operating behind the curtain”.
“Along with a developed Kerala, a safe Kerala is also important,” Shah said.
His remarks come days after Kerala BJP chief Rajeev Chandrasekhar accused the Congress-led UDF constituent IUML and Islmist outfit Jama’at-e-Islami of playing “dangerous politics” by using religion to defeat the BJP in the state.Chandrasekhar had alleged that the Indian Union Muslim League (IUML) and Jama’at-e-Islami were not interested in development or jobs for the youth, but were focused only on stopping the BJP’s growth in Kerala.
Minister for Jal Shakti, Forest, Ecology and Environment Javed Rana said that the National Conference leadership can take a decision on cabinet expansion at any time.
Speaking exclusively to Kashmir News Service, Rana said that under the leadership of party president Farooq Abdullah and Chief Minister Omar Abdullah, a decision on expanding the cabinet can be taken whenever required.Click Here To Follow Our WhatsApp Channel
He said that chief ministers in any state have the authority to make such decisions at any time. He added that the same principle applies to the Union Territory of Jammu and Kashmir, where cabinet expansion will be done as and when needed.
Talking about relations with alliance partner Indian National Congress, Minister Rana said the National Conference shares a strong and healthy relationship with the Congress at both the state and national levels.
A Letter to Mohammad Ahmad Khan Son of the respected Qur’anic teacher, Mrs Sehrish Tashfin
By: Dr Mohammad Akram Nadwi Oxford 5/1/2026
Dear Mohammad, It gives me great pleasure to know that you are working hard in your studies, striving to practise your religion sincerely, and showing obedience and respect to your parents. These are beautiful qualities, and they are signs of a good character. May Allah grant you success in this world and in the Hereafter, and make you a source of comfort and pride for your family.
I would like to share with you an important lesson about Islam which many people, even some religious ones, sometimes forget. This lesson is about the difference between values and forms.
Islam gives great importance to values. One of these values is humility. Every Muslim should try to be humble and should avoid arrogance, pride, and looking down on others. Arrogance is disliked by Allah, while humility is loved by Him.
Forms, on the other hand, are outward actions or appearances. These forms are important, but they are meant to protect the values, not replace them. For example, certain types of clothing can sometimes make a person feel proud or superior. If a form leads to arrogance, then it should be avoided. But if it does not lead to arrogance, then it may be allowed.
In Arab culture at the time of the Prophet ﷺ, dragging one’s clothes below the ankles was a clear sign of pride and showing off. That is why the Prophet ﷺ warned strongly against it. However, the Prophet ﷺ himself made it clear that the real reason for the prohibition was arrogance, not the cloth itself.
This is beautifully shown in the well-known hadith of Abu Bakr (may Allah be pleased with him). When Abu Bakr said that one side of his garment sometimes fell below his ankles, the Prophet ﷺ replied that he was not doing it out of arrogance, and therefore he was not included in the warning. This shows us that intention and attitude matter greatly in Islam.
Because of this, the majority of great scholars of Islam, including Imam al-Shafi‘i, Imam Ahmad, Imam Abu Hanifah, Imam Ishaq, and Imam al-Bukhari, agreed that wearing clothes below the ankles is not sinful if it is not done with pride or arrogance. Some scholars considered it slightly disliked, while others saw no problem at all, as long as arrogance is not involved.
It is also important to understand that cultures and climates are different. In countries like England, the weather is often very cold, especially in winter. People naturally need to cover their ankles to keep warm. In such circumstances, wearing trousers that reach or cover the ankles is completely reasonable and allowed, as long as the intention is not arrogance and the trousers are not dragged on the ground.
So, my dear Mohammad, you should remember this balanced and beautiful teaching of Islam. You are allowed to wear trousers that reach your ankles, especially in a cold country, as long as: • You do not feel proud or superior because of your clothing • You do not look down on others • You do not drag your clothes on the ground
What truly matters is your heart, your character, your humility, and your obedience to Allah. I pray that Allah grants you wisdom, good understanding of His religion, and a gentle and humble character. May He keep you firm on the straight path and make you a benefit to others.
Question: Respected Dr Mohammad Akram Nadwi, peace and blessings be upon you. I hope you are well.
Recently, a widely discussed intellectual debate on social media has revived an ancient yet significant philosophical question known as the Problem of Evil. Regardless of whether such debates are ultimately beneficial or harmful, a positive outcome has been the growing demand for serious and reasoned responses to the questions raised by sceptics and atheists.
A common objection they present is this: why are atrocities such as the killing of innocent children, sexual violence against women, and widespread injustice so prevalent in the world? If God exists, and if He is omnipotent, just, and merciful, why does He not prevent these evils? And if He does not prevent them, does this not count as evidence against His existence? My question is how such objections can be addressed in a rational, balanced, and intellectually satisfying manner—one that can genuinely reassure a fair-minded inquirer and help them understand that the problem of evil does not negate God’s existence, but instead points towards deeper wisdom and a broader metaphysical perspective.
I would be grateful if you could clarify this issue in light of your scholarly and intellectual experience. With prayers and thanks, Yāsir Ghufrān
Answer: Peace and blessings be upon you. Dear Yāsir Ghufrān, may God reward you abundantly for your thoughtful and earnest enquiry.Click Here To Follow Our WhatsApp Channel
The Problem of Evil occupies a central place in the philosophy of religion and has persistently engaged the human intellect across historical periods and civilisations. At times, however, this issue transcends the realm of abstract theorisation and manifests instead as a visceral moral protest. In our present age, catastrophic realities such as those unfolding in Gaza, where, over a prolonged period, innocent children, women, and defenceless civilians have endured killing, destruction, and relentless suffering, have lent this problem an especially acute urgency. In such circumstances, many experience profound intellectual and emotional disquiet: if God truly exists, and if He is omnipotent, perfectly just, and infinitely merciful, why does He not intervene immediately to prevent such horrors? And if He does not intervene, does this not undermine either His existence or His attributes of perfection?
Although this objection appears emotionally compelling and rhetorically powerful, careful philosophical analysis reveals that it rests upon a set of assumptions that themselves require critical examination. The most fundamental of these assumptions is that human moral intuition constitutes a final, absolute, and universally valid standard by which divine action must be assessed. In other words, whatever appears to human beings, here and now, as injustice or cruelty is assumed to be injustice in the sight of God as well. It is precisely at this juncture that a deep conceptual error emerges, one that arises from a failure to recognise the essential ontological and epistemic distinction between the human and the divine.
The modern imagination, particularly in cultural contexts where the boundaries between divinity and humanity have become blurred, often conceives of God as a moral agent analogous to a human being, differing only in scale or power. God is thus implicitly imagined as thinking, feeling, and judging in essentially human terms, albeit with superior capacity. As a consequence, human comfort, emotional reassurance, immediate psychological needs, and culturally conditioned moral sensibilities are elevated into criteria for evaluating divine justice. When an event violates these sensibilities, it is hastily concluded that God has either failed morally or does not exist at all.
It is essential to clarify that moral anguish in response to oppression, sorrow for the suffering of innocents, and restlessness in the face of injustice are not only natural but ethically commendable. A human being who remains unmoved by cruelty would represent a profound moral failure. From this perspective, distress at the atrocities committed in Gaza is evidence of a living moral conscience, one that rightly impels resistance to injustice and solidarity with the oppressed. The difficulty, however, lies not in this moral sensitivity itself, but in the philosophical inference drawn from it: namely, that God must necessarily intervene in exactly the manner, at precisely the time, and according to the same criteria demanded by human moral intuition.
Human reason, conscience, and ethical judgement are undoubtedly valuable, yet they remain intrinsically limited. Human beings evaluate events on the basis of partial information, immediate consequences, and emotional proximity. Their notions of justice are shaped by psychological dispositions, cultural norms, and historical circumstances. Divine knowledge, by contrast, is absolute, comprehensive, and unrestricted by the constraints of time and space. God is not bound by past or future; all moments are present to Him as a single, unified reality. To project human limitations onto God is therefore a fundamental philosophical error, what is known in philosophy as a category mistake. Classical theistic thought, and Islamic theology in particular, has consistently maintained that God is not merely a greater or more powerful human-like being, but a reality of an entirely different ontological order.
This distinction directly challenges the assumption that divine justice necessarily entails immediate intervention. Such an assumption implicitly presumes that human beings possess exhaustive knowledge of the moral architecture of the universe: when evil ought to be permitted, when intervention would be genuinely just, and what long-term consequences follow from either course of action. In reality, human beings possess no such comprehensive knowledge, nor do they even agree among themselves regarding what justice requires in particular situations.
The case of Gaza illustrates this epistemic limitation with striking clarity. While large segments of the global population regard the events there as manifest injustice, oppression, and even genocide, other groups—particularly those aligned with Zionist ideology and its supporters, justify the very same actions on political, moral, or even religious grounds. If human moral intuition were truly universal, objective, and beyond dispute, such deep and irreconcilable disagreement would not exist. This divergence itself demonstrates that human moral judgement cannot serve as the ultimate and definitive measure of divine justice.
Religious traditions repeatedly highlight this imbalance in knowledge and remind human beings of the limits of their understanding. The Qur’ānic account of the mother of Mary (peace be upon her) offers a particularly eloquent illustration. She vowed to dedicate her unborn child to sacred service, assuming, within the constraints of her social and practical understanding, that such a role could only be fulfilled by a male. When she gave birth to a daughter, her disappointment was entirely natural. Yet the divine response made clear that God knew better. History later revealed that it was precisely this girl who played a decisive and indispensable role in the divine plan. Similarly, the account of Zachariah (peace be upon him) underscores the contrast between human reasoning, bound by natural causes, and divine decree, which transcends them. These narratives do not negate human reason; rather, they define its proper limits.
A further dimension of the problem of evil, frequently neglected in contemporary discussions, is that of human freedom and moral responsibility. The expectation that God should directly prevent every act of injustice effectively absolves human beings of their ethical obligations. The moral structure of the world is grounded in the fact that human beings have been granted freedom, and with freedom necessarily comes accountability. The persistence of injustice, therefore, does not indicate divine absence or indifference, but rather human failure to act upon the moral capacities entrusted to them.
From this perspective, evil is not a defect in the divine order, but the result of human misuse of freedom. It constitutes a trial, not only for the oppressed, but also for the oppressor, the silent bystander, institutions, and entire societies. The more fundamental question is not why God tolerates injustice, but why human beings do so, and, at times, why they actively legitimise or defend it. The tragedy of Gaza, in this sense, exposes humanity itself: its moral inconsistency, selective sensitivity, and deep institutional contradictions.
The demand for immediate divine justice also overlooks a core theological principle: this world is not the final arena of judgement. According to Islamic theology, as well as other theistic traditions, complete and definitive justice will be realised in the Hereafter. Delay in justice does not amount to its negation. Once the world is understood as a place of moral testing, the persistence of injustice no longer logically entails a denial of divine justice.
Faith in the unseen (īmān bil-ghayb) is not blind credulity, but a conscious and reflective acknowledgement of the limits of human knowledge. Trust in God’s justice and mercy does not weaken moral responsibility; rather, it deepens and intensifies it. Human beings remain fully accountable for their actions, while the complete manifestation of divine justice unfolds in accordance with a wisdom that transcends the finite human intellect.
In conclusion, the Problem of Evil does not constitute a genuine argument against the existence of God. Instead, it exposes a conceptual confusion: the attempt to confine divine reality within the parameters of human moral intuition. Evil exists not because God lacks justice, but because human beings misuse their freedom, misunderstand the nature of divine wisdom, and demand definitive answers beyond their epistemic reach. Properly understood, the existence of evil is not a refutation of God, but a mirror reflecting human moral responsibility, intellectual humility, and existential trial. Perfect justice does indeed exist, but not according to human standards, rather according to divine criteria and divine timing. And God knows best.
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.
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.
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.
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
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.
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.
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 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.
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 / 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.
