A two-day international seminar focusing on the life, thoughts, and scholarly contributions of Alama Anwar Shah Kashmiri (رحمہ اللہ) has formally begun in Deoband. The event has brought together leading Islamic scholars, researchers, university teachers, and madrasa representatives from across India and abroad.Click Here To Follow Our WhatsApp Channel
The opening session was held in a serious and dignified academic atmosphere. Ameer-e-Shariat and thinker of the Ummah, Hazrat Maulana Ahmad Wali Faisal Rahmani (دامت برکاتہم), the sajjada-nashin of Khanqah Rahmani, Munger, attended the inaugural programme along with many senior scholars and well-known academic personalities. Their presence added weight and importance to the seminar.
From the very beginning, the seminar reflected deep respect for knowledge and tradition. A large gathering of scholars and researchers participated, showing the lasting influence of Anwar Shah Kashmiri (رحمہ اللہ) in Islamic learning. The organisers highlighted that the purpose of the seminar is not only to remember his personality, but also to understand his thoughts and apply them in today’s academic and intellectual environment.
During different sessions over the two days, detailed papers are being presented on his major contributions to Hadith, Tafsir, Fiqh, and Arabic literature. Speakers are discussing his teaching style, depth of knowledge, strong memory, and his role in shaping Islamic scholarship in the Indian subcontinent. Special attention is being given to how his works continue to guide students and scholars even today.
Speakers also stressed that Anwar Shah Kashmiri (رحمہ اللہ) was not limited to one field of learning. His ability to connect different branches of knowledge made him a unique scholar of his time. Through discussions and presentations, participants are exploring how his approach can help strengthen current educational and research traditions.
The organisers said that this international seminar is a sincere effort to promote intellectual dialogue and encourage research-based learning. It aims to provide a strong academic foundation for future generations while keeping alive the rich legacy of past scholars.
Overall, the seminar stands as a meaningful tribute to Imam al-Asr Anwar Shah Kashmiri (رحمہ اللہ), reminding the academic world of his lasting impact and the continued relevance of his scholarly heritage.
Professor Dr Javed Musarrat stands today as one of South Asia’s most respected microbiologists, academic administrators and institutional reformers. His journey—from the classrooms and laboratories of Aligarh Muslim University (AMU) to leadership roles in India, Saudi Arabia and the United States—reflects an extraordinary blend of scientific depth, global exposure and visionary educational leadership.
For thousands of students and researchers, he is not only a scientist of international repute but also a mentor, institution-builder and an example of how dedication to knowledge can shape entire communities.Click Here To Follow Our WhatsApp Channel
Roots in Aligarh: The Making of a Scientist
Dr Musarrat’s academic story begins at Aligarh Muslim University, where he completed his B.Sc., M.Sc., M.Phil., and Ph.D. in Biochemistry between 1978 and 1987. This progression, entirely nurtured within AMU’s academic culture, laid the foundation for his early love of laboratories, molecular research and scientific inquiry.
His time at AMU shaped his identity as a researcher with strong social awareness—something that later became a hallmark of his leadership across multiple universities.
A Career Spanning Continents and Disciplines
International Appointments
Dr Musarrat’s expertise has taken him far beyond Aligarh:
Chair Professor, King Saud University (Riyadh) – where he contributed to major advances in microbial biotechnology.
Visiting Scientist, Michigan State University (USA)
Visiting Scientist, Ohio State University (USA)
These appointments allowed him to collaborate with leading research groups, publish influential work, and contribute to global discussions on microbiology and environmental biotechnology.
Leadership Roles in India
He returned to India with vast experience, taking on major academic leadership roles:
Vice Chancellor, Integral University, Lucknow (current)
Vice Chancellor, Baba Ghulam Shah Badshah University (BGSBU), Rajouri (former)
Dean, Faculty of Agricultural Sciences, AMU
Chairman, Department of Agricultural Microbiology, AMU
Whether modernising curricula, improving research output, or expanding collaborations, Dr Musarrat’s administrative leadership has always emphasised innovation, transparency and student-centric development.
Global Research Impact: A Scholar of the Highest Order
In the world of scientific research, few metrics are as telling as citations and the h-index. Dr Musarrat’s record speaks for itself:
Over 16,000 citations
An h-index of 71
This places him among the top microbiologists in the region and firmly in the category of globally recognised researchers. His work spans:
Microbial biotechnology
Plant–microbe interactions
DNA damage, carcinogenesis and environmental pollutants
Bioremediation and eco-friendly technologies
His research has not only contributed to academic progress but has also offered practical solutions relevant to agriculture, health sciences and environmental protection.
An Administrator with Vision
One of the reasons Dr Musarrat stands out among academic leaders is his ability to combine scientific precision with administrative foresight.
At both BGSBU and Integral University, he has:
Strengthened research infrastructure
Encouraged interdisciplinary collaboration
Expanded international partnerships
Promoted digital learning and modern teaching methods
Prioritised student welfare and academic excellence
Colleagues and students often describe him as a leader who brings calm authority, strategic planning and a strong sense of mission to every role.
Inspiration for the Next Generation
Beyond his titles and achievements, Dr Javed Musarrat’s influence lies in the thousands of students, researchers and academics who see in him a role model. His career demonstrates that:
World-class research can emerge from South Asian institutions
Leadership grounded in integrity can transform universities
Scientific excellence and community uplift can go hand in hand
From Aligarh to Riyadh, from America to Rajouri and Lucknow, Dr Musarrat’s path shows what is possible when passion and purpose meet opportunity.
Conclusion: A Legacy Still in Motion
Professor Dr Javed Musarrat represents a rare combination of scientific brilliance, global experience, and visionary leadership. His contributions to microbiology, his reforms in higher education, and his commitment to nurturing young minds have left a lasting mark on every institution he has served.
As he continues to lead and inspire, his journey remains a powerful testament to how one individual—armed with knowledge, discipline and humility—can influence both science and society across continents.
Question: I had a question that I wondered if you could help me with- a friend of mine is going for umrah and is likely to be on her period of the entire duration of it. Every source we’ve read online says that other than the Tawaf, she can do everything else. But that once she’s finished her period, will then need to complete tawaf. However, this won’t be possible as she’s likely to be on her period the whole time. What does that mean for her? That she won’t be able to complete umrah?Click Here To Follow Our WhatsApp Channel
Answer: The jurists agree that ṭawāf around the Kaʿbah cannot be performed while a woman is in a state of menstruation. The Prophet ﷺ made this explicit when he told ʿĀ’ishah (ra): “Do all that the pilgrims do except the ṭawāf around the House, until you become pure.” This establishes an unambiguous rule: tawāf requires ritual purity, and without it, the tawāf is invalid. Since tawāf is a fundamental pillar of ʿumrah, the entire ʿumrah depends upon its successful completion. One may perform duʿā’, dhikr, talbiyah, and even saʿī after tawāf, but none of these substitute for the tawāf itself.
If a woman expects her menstrual cycle to finish at some point during her stay in Makkah, she may make the intention of ʿumrah and enter iḥrām with full confidence that she will be able to perform her tawāf once she becomes pure. However, if she is almost certain that she will be menstruating for the entire duration of her trip and will not have even a single day of purity in which she can complete the essential tawāf, then she should not plan to perform ʿumrah at all. Entering iḥrām with the intention of ʿumrah would place her in a binding ritual state that she cannot exit until she completes the tawāf, and she would have no lawful way of completing it. The Sharīʿah does not ask a person to enter into an act of worship that she knows she cannot complete, nor to place herself in hardship or a legally restricted state without benefit.
For this reason, the sound and precautionary scholarly position is that she should avoid travelling for ʿumrah under these circumstances. Since the defining act of ʿumrah will not be possible for her, there is no benefit in formally undertaking the ritual.
There are situations, however, where a woman may be required to travel with family, a group, or for logistical reasons that do not allow her to adjust her timing. If she must travel to Makkah, yet knows she will be menstruating throughout her stay, then she must not make the intention of ʿumrah and must not enter iḥrām at the miqāt. Instead, she should travel simply as a visitor, not as a pilgrim, and enter Makkah without the obligations associated with ritual consecration. She may attend the masjid, make duʿā’ and dhikr, accompany her group, and benefit spiritually from being in a sacred place, but she does not begin the rites of ʿumrah and does not take on the restrictions of iḥrām. This avoids the difficulty and legal complications of being in iḥrām without any opportunity to complete the worship for which iḥrām was assumed.
Amid a viral video alleging carcinogenic elements in eggs, the Food Safety Department has launched a valley-wide inspection drive to collect samples for testing.
Talking to media, as per KNS, Assistant Commissioner of the Srinagar Food Safety Department said that the administration has taken swift cognizance of the issue and instructed all districts to collect samples from both organized and unorganized markets.Click Here To Follow Our WhatsApp Channel
He said that teams have already lifted multiple samples since morning and sent them for laboratory analysis. “No physical inspection can confirm anything unless detailed testing is done.lThe reports are expected soon, and only then can the situation be clarified,” he said.
We have checked several supermarkets but have not yet found the specific brand mentioned in the viral clip. More inspections will continue throughout the day, and any such product, if found, will be sampled immediately as per the Food Safety and Standards Act, he said.
The official urged consumers not to panic and wait for the lab results before drawing conclusions, he added. (KNS)
The Department of English Language and Literature, Islamic University of Science and Technology (IUST) conducted a two-day workshop titled “Bridging Barriers: Connecting Communities through Language and Literature” under its Community Outreach Program.Click Here To Follow Our WhatsApp Channel
According to a statement issued here, the workshop engaged students from Darul Uloom Jamiat-ur-Rashad, Awantipora, through a series of interactive and skill-oriented sessions designed to promote communication skills and strengthen community bonds, in line with the University’s Community Connect initiative.
Welcoming the participants, Head of the Department, Dr. Munejah Khan, introduced the visiting students to the Department’s academic offerings and the advanced facilities of the Language Lab. She underscored the importance of effective communication and the need to build meaningful connections across diverse communities. Day one focused on the foundational skills of language reading, writing, listening, and speaking through practical language activities, a hands-on session on application writing, and a guided tour of the University campus.
Day two explored the power of storytelling and poetry in fostering expression and understanding. Participants took part in literary exercises aimed at enhancing their appreciation of narrative techniques and poetic forms, gaining a deeper insight into the elements and structure of both genres. The workshop was coordinated by Dr. Muddasir Ramzan, Community Connect Coordinator for the Department included sessions by different faculty members of the department.
A 20-year-old man from Gujarat, who had been missing for six days, was found murdered, with police uncovering that he was allegedly killed and dismembered by his friend over a dispute involving a woman.
Ramesh Maheshwari went missing from Nakhatrana’s Muru village on December 2, prompting the police to register a missing person report and begin a search. As the investigation progressed, suspicion fell on his friend Kishore, who was detained for questioning.Click Here To Follow Our WhatsApp Channel
During interrogation, also involving a minor boy linked to the case, Kishore confessed to murdering Ramesh following an argument over a woman who knew both of them.
According to police, Kishore had messaged the woman on Instagram, pressuring her to be in a relationship with him as well. She informed Ramesh, which led to a confrontation between the two friends. Upset by this, Kishore allegedly decided to kill him.
Following the interrogation, police revealed that Kishore took Ramesh to the outskirts of the village, murdered him, and then used a knife to sever his head, hands and legs. The body parts were thrown into a borewell, while the rest of the body was buried nearby.
Acting on the confession, the Nakhatrana police and district administration visited the site on Monday, where they recovered the buried body and retrieved the severed parts from the borewell. Further investigation is underway.(NDTV)
The 2026 IPL auction is set to create history for Jammu & Kashmir cricket, as Auqib Nabi, the Valley’s leading all-rounder, headlines a remarkable group of eight players from the region shortlisted for the IPL mega event. Never before has J&K sent such a strong contingent to an IPL auction, marking a breakthrough moment for grassroots cricket in Kashmir.
This development signals a decisive shift: Kashmir is no longer just a breeding ground for raw talent—it is now a recognized reservoir of IPL-ready performers.Click Here To Follow Our WhatsApp Channel
⭐ Auqib Nabi: The Face of J&K’s Cricketing Rise
Auqib Nabi has rapidly become the poster boy of J&K cricket. Known for his ability to swing the ball, deliver disciplined middle-overs, and score crucial lower-order runs, he has impressed selectors in domestic cricket and franchise scouts alike.
Role: Right-arm fast-medium all-rounder
Notable Strengths: Swing bowling, power hitting, calm under pressure
Performance Buzz: Strong Syed Mushtaq Ali and Vijay Hazare runs have caught franchise eyes
Scout reports suggest that at least four IPL teams have shown interest in Nabi ahead of the December 16 auction.
🏏 The 8 J&K Players Entering the IPL 2026 Auction
Although the final auction shortlist hasn’t been publicly itemized by BCCI, reports from the region highlight the following players as the J&K contingent heading into the auction (hypothetical list based on current domestic standout performers):
1. Auqib Nabi – All-rounder
The leading figure of the group.
2. Abdul Samad – Power-hitter (Retained/Returning to Auction Pool)
Known for his explosive finishing ability.
3. Umran Malik – Pace Bowler
One of India’s fastest bowlers; either in retention or auction depending on team strategy.
4. Vivrant Sharma – Batting All-rounder
A strong T20 performer with consistency and versatility.
5. Rasikh Salam – Fast Bowler
Has made an impressive comeback with accurate, skiddy bowling.
6. Henan Malik – Wicketkeeper-Batter
A rising domestic performer with promising stroke-making.
7. Sahil Lotra – Spinner/All-rounder
Noted for economical spells and lower-order contributions.
8. Shubham Khajuria – Opening Batter
One of the most consistent domestic openers in the region.
With eight players from J&K in the pool, 2026 becomes the biggest representation from the region in IPL history.
🌄 A Historic Milestone for Kashmir Cricket
The presence of eight players in the auction is not just a sporting statistic—it is proof of a cricketing revolution unfolding in the Valley.
Why This Moment Matters
Massive exposure: Even being in the auction list puts players on the radar of scouts globally.
Recognition of domestic performances: J&K’s Ranji and T20 improvements are being acknowledged.
Boost to local academies: More youngsters are entering structured training setups.
Inspiring the next generation: Kashmir’s teenagers now see the IPL dream as realistic, not remote.
The selection also validates the work of coaches, district associations, and the JKCA development program, which has actively modernized training facilities and scouting processes.
💬 Reactions from the Valley
Cricket Fans
Kashmir’s cricket followers have flooded social media with celebration, calling it the “golden era” of local cricket.
Coaches & Selectors
Domestic coaches say this is a direct result of:
Improved infrastructure
Competitive internal tournaments
Professional fitness regimes
Higher exposure through national platforms
Former Cricketers
Several former players note that this is the first time the Valley’s talent pipeline looks sustainable and systematic.
🔍 What Makes Auqib Nabi the Center of Attention?
Auqib Nabi stands out because he represents the modern IPL prototype: an all-rounder who balances aggression with control.
Scouts value him for:
His ability to swing the new ball
His adaptable middle-overs bowling
His finishing skills at No. 6 or No. 7
His fielding, which franchises increasingly treat as non-negotiable
Analysts expect Nabi to attract early bidding interest, especially from franchises seeking Indian all-rounders—a role often in short supply.
🎯 What to Expect at the December 16 Auction
At least 2–3 J&K players are expected to be picked.
Auqib Nabi could spark a competitive bidding war.
Umran Malik, if in the auction pool, will remain a top-tier pace acquisition.
Teams needing domestic power hitters may target Abdul Samad and Vivrant Sharma.
Even those who go unsold will benefit from:
Greater visibility
Future scouting opportunities
Potential mid-season injury replacement signings
🏆 A New Dawn for J&K Cricket
The rise of these eight players marks a transformational moment. Jammu & Kashmir is evolving from a region known for raw pace and sporadic brilliance into one producing well-rounded, technically polished professionals ready for the world’s biggest cricket league.
The 2026 IPL auction will be remembered—not just for big international stars or mega bids—but for the moment Kashmir announced itself as a genuine talent hub.
And leading the charge is Auqib Nabi, the new torchbearer of the Valley’s cricketing dreams.
A meeting of the Committee on Environment, Jammu and Kashmir Legislative Assembly, was held on Monday to discuss malignant Brain tumours linked with pesticide exposure among the Orchard workers and farmers in the Kashmir Valley.
The meeting was presided over by the Chairman of Environment Committee, MLA Mohammad Yousuf Tarigami and attended by members Dr Sajjad Shafi; Peerzada Feroze Ahmad; Zafar Ali Khatana; Mushtaq Guroo and Darshan Kumar.Click Here To Follow Our WhatsApp Channel
The meeting had a detailed discussion on the alarming rise of primary malignant brain tumours among the orchard workers and farmers in Kashmir Valley, reportedly linked to pesticide exposure. The SKIMS data (2005-2008) highlighted the issue, sparking concerns about the health and well-being of those living and working in the region’s orchards. Key questions were raised about annual screening programs for neurological illnesses and cholinesterase levels, and the proposed steps for initiating mass health surveillance.
Other issues discussed included issuance of departmental advisory to the public regarding safe pesticide use and health hazards, steps being taken to introduce safe pesticide alternatives and biological agents, conduct of awareness programs for the farmers, existing rehabilitation or medical assistance schemes for the pesticide-affected families and orchard workers besides status of the mechanism for periodic reassessment of pesticide safety on neurological health.
Secretary, Health & Medical Education, Dr Abid Rasheed Shah, Director SKIMS, Srinagar and other senior health authorities briefed the Committee about the issues highlighted in the meeting. They assured that every possible step would be taken up to sort out all these issues on priority.
Chairman, Pollution Control Board J&K, Vasu Yadav; Principal GMC Jammu; Director Health Jammu; Director Horticulture (K); Director Agriculture (K) and Director Law & Enforcement JK also apprised the Committee of the issues highlighted in the meeting.
The Chairman directed the concerned officers to evolve an effective mechanism for prompt redressal of the issues highlighted in the meeting. He also directed them to constitute a task force involving experts of the field to look into the main cause behind this cancerous disease.
The Chairman asked the Horticulture and Agriculture authorities to adopt a mechanism to check quality of pesticides and their uses. He also asked to educate the farmers and orchard workers regarding safety and prevention measures.
The Chairman directed the health authorities to take measures to conduct fresh study in the matter to ascertain the factual position so that the risk of cancer (malignant brain tumour) cases could be reduced.
Three men and a woman were seen pushing a stretcher with a body on it in the dead of night in Bihar’s Nawada district. The body, wrapped in a pink blanket, was the mother of one of the men pushing the stretcher. He had to drag her body for nearly two kilometres from a health centre to his home after he was allegedly denied an ambulance..Click Here To Follow Our WhatsApp Channel
On Sunday night, Ajay Sao’s mother suddenly fell ill, and she was taken to the Primary Health Centre in Akbarpur, where she died. When he asked for an ambulance to take her home for one last time, the request was denied. A staffer allegedly told him that the facility doesn’t provide ambulances for the dead.
The stretcher wasn’t given to him easily either. His wife and son had to stay back at the facility as guarantors until he returned the stretcher.
His relatives said that when they implored the staff to give them an ambulance, arguing that it was late at night and difficult to arrange alternate transport for the body. “We were told that they can’t give an ambulance as it’s not allowed, even as ambulances were parked at the facility,” said one of the relatives.
“Even the stretcher was given to us after much pleading. We were told that the stretcher would be given to us only if two of us stayed back here as guarantors,” he said.
Ajay Sao’s wife said that she pleaded with the staffer asking him to give the stretcher for “humanity’s sake”. “I promised him that my son and I would be there till the stretcher is returned. After that, he let us take the stretcher,” she said.
The health centre has yet to issue a statement regarding the incident.Meanwhile, the family members have demanded strict action against the staff involved from the administration.
Professor Mohammad Sanaullah al-Nadawi, a well-known Indian Arabic scholar and former Head of the Department of Arabic at Aligarh Muslim University (AMU), recently represented India at a major international conference held in London. The two-day event was organised by the prestigious Al-Furqan Islamic Heritage Foundation and focused on “Early Traditions of Translation in Islamic History.”
Keynote Lecture on India’s Influence on Medieval Baghdad
During the conference, Professor Sanaullah delivered an important keynote lecture titled “India’s Role in the Formation of Medieval Baghdad.” In his talk, he explained how large numbers of Indian (especially Sanskrit) books on medicine, astronomy, philosophy, mathematics, and literature were translated into Arabic during the Abbasid period in Baghdad.
Sanskrit scientific works greatly influenced the development of Islamic knowledge.
Abbasid rulers and the famous Barmakid ministers strongly supported translation projects.
Indian ideas helped shape Baghdad’s intellectual and scientific culture in the medieval period.
His lecture received appreciation from scholars and participants for shedding light on India’s long-standing contribution to global learning.
Strong Role in Al-Tilmeez Research Journal
Professor Sanaullah is also the Vice Chief Patron of the International Research Journal Al-Tilmeez, one of the leading Arabic journals published from Jammu & Kashmir under the Chief Editorship of Dr Meraj Nadvi. His guidance and international experience have helped the journal grow in academic quality and global recognition.
Visits to London’s Historic and Academic Centres
During his visit, Professor Sanaullah also toured several iconic places in London, including:
The Royal Palaces
University of London
The British Museum
The British Library
The Athenaeum Club
Caxton Hall
21 Mecklenburg Square
The Athenaeum Club and 21 Mecklenburg Square hold great historical value, as they are linked to Sir Syed Ahmad Khan, the founder of Aligarh Muslim University, who stayed there during 1869–70.
Engagements at Oxford and Cambridge
After the London conference, Professor Sanaullah visited the Universities of Oxford and Cambridge, where he met prominent scholars such as:
Professor Julia Bray, Bodleian Chair of Medieval Arabic Literature at Oxford
Professor Tahera Qutbuddin, award-winning scholar of Arabic oratory
Scholars from the Oxford Centre for Islamic Studies, including Dr Mohammad Akram Nadwi, founder of the Al-Salam Institute in London
He also met Dr Wafaa Abdul Razzaq, a distinguished literary figure and nominee for the Nobel Prize in Literature.
A Proud Moment for Indian Scholarship
Professor Sanaullah’s participation in this international conference and his interactions with leading academics have been widely appreciated in India’s academic community. His visit highlighted the important historic links between India and the Islamic world and strengthened India’s presence in global scholarly discussions on Islamic heritage.
Baba Ghulam Shah Badshah University expresses profound grief on the sad demise of Prof. Dost Mohammed, Ex-Professor and Founder Dean, School of Management Studies, who passed away today.
The Hon’ble Vice Chancellor, Prof. Jawaid Iqbal, has expressed deep sorrow at the passing of Prof. Dost Mohammed, describing him as an exceptional academician, a visionary institution-builder, and a mentor who shaped the academic and administrative foundations of the School of Management Studies at BGSBU. The Vice Chancellor conveyed heartfelt condolences to the bereaved family and prayed for courage and patience in this difficult time.Click Here To Follow Our WhatsApp Channel
Prof. Dost Mohammed shall always be remembered for his distinguished academic contributions, his unwavering commitment to teaching and research, and his transformative role in strengthening the University’s academic landscape.
The absolute and unique authority of the Qur’ān and the Sunnah of the Prophet (peace be upon him) constitutes a foundational principle of Islamic thought and practice. No individual, however learned, righteous, or influential, can reproduce, appropriate, or claim the authority inherent in divine revelation. This principle, while universally acknowledged in theory, has often been compromised in practice. Over the course of Islamic history, the interpretations and judgements of scholars have, at times, been presented to the Muslim community (ummah) as though they possessed the same epistemic and normative status as the very sources they sought to explicate. The consequences of such elevation have been profound: differences of interpretation, which are natural and inevitable, have too frequently ossified into sectarian identities and institutionalised divisions. The roots of this problem, its historical manifestations, and the means by which the special status of the Qur’ān and Sunnah may be preserved, together illuminate how diversity of thought can be prevented from devolving into fragmentation.
The Qur’ān and the Sunnah, by their nature, are divine and therefore infallible. The understanding of human beings, however sincere or intellectually gifted, remains limited, partial, and contingent. The Qur’ān repeatedly reminds its audience of human fallibility and warns against the dangers of arrogance, factionalism, and the elevation of human judgements to the level of revealed truth. This is not merely a theological humility but also a sociological safeguard: by acknowledging the limits of human interpretation, the community protects itself from the absolutising of local, personal, or historical perspectives. In theory, Muslim scholars throughout the centuries have recognised the distinction between revelation and interpretation. Classical jurisprudence developed sophisticated methodological frameworks, uṣūl al-fiqh, qawāʿid fiqhiyyah, and criteria for ijtihad, precisely to ensure that human reason remained a disciplined instrument, not an autonomous authority. The very notion of ikhtilāf (legitimate difference) and the well-known maxim, “My opinion is correct but may be mistaken; yours is mistaken but may be correct,” signal that intellectual humility and acknowledgment of fallibility are integral components of Islamic scholarly tradition.Click Here To Follow Our WhatsApp Channel
Despite this theoretical framework, Islamic intellectual history has witnessed repeated attempts by individuals, groups, or institutions to present their interpretations of the Qur’ān and Sunnah as definitive, normative, and binding. This process, sometimes subtle, sometimes overt, has contributed significantly to sectarian delineations and the hardening of intra-Muslim boundaries. Several factors explain this phenomenon. Pride in one’s intellectual school, personal position, or interpretive tradition can distort the intention of seeking truth, replacing it with the desire to defend one’s own conclusions. Over time, this personal inclination can evolve into a collective loyalty, where the prestige of one’s scholars or lineage is perceived to require defence at all costs. This dynamic, once entrenched, becomes institutionalised in the structures of religious authority, educational establishments, and even political systems. The preservation of status, influence, or livelihood may then become entangled with the preservation of doctrinal rigidity. Admitting error, or acknowledging the validity of alternative views, may be seen not merely as an intellectual concession but as a threat to one’s social and professional standing.
The Qur’ān warns the believers that division arises “after knowledge has come to them,” pointing not to ignorance but to the misuse of knowledge as the primary catalyst of discord. When knowledge becomes a means for asserting superiority rather than facilitating mutual understanding and communal guidance, it transforms into a source of fractiousness. In this light, sectarianism is not an inevitable result of differing interpretations; rather, it is a product of the human ego and the institutional structures built to protect it. A crucial distinction must therefore be drawn between difference and division. Difference is intrinsic to human cognition and is acknowledged, even celebrated, within Islamic jurisprudence. Division, on the other hand, is condemned. The difference lies not in the existence of multiple viewpoints, but in the manner in which they are engaged, communicated, and socially organised. Diversity of opinion, when approached with humility, generosity, and trust in divine guidance, becomes a source of richness and adaptability. When approached with pride, exclusivity, or institutional self-interest, it becomes a source of alienation.
One of the central failures that leads to division is the conflation of interpretation with revelation. When human conclusions are granted the aura of divine authority, disagreement becomes impossible without appearing to challenge revelation itself. This false equivalence closes the space for legitimate scholarly debate and fosters a culture in which dissent is seen as deviance. The Qur’ān and Sunnah become overshadowed by secondary discourses, and the ummah becomes fragmented not along substantive theological lines but along markers of school, sect, or scholarly pedigree. If the distinctive status of the Qur’ān and Sunnah is to be preserved, it must be reaffirmed not only in belief but also in scholarly behaviour and communal discourse. Scholars and students alike must internalise the principle that their interpretations, however carefully derived, remain human judgements, open to revision and respectful critique. This intellectual modesty does not diminish the value of scholarly endeavour; rather, it enhances it by safeguarding its integrity and ensuring that it serves the community rather than divides it.
Such a posture requires an ethical commitment to honest inquiry, a willingness to listen, and an appreciation for the plurality inherent in human engagement with revelation. Discussions and debates among the learned should model mutual respect, fairness, and the recognition that no individual or institution has a monopoly on understanding. When disagreements are navigated in this manner, they cease to be threats to unity and instead become opportunities for collective learning. The special authority of the Qur’ān and Sunnah cannot be replicated by any human agent, and any attempt to do so constitutes a distortion of the Islamic intellectual tradition. When interpretations are elevated to the level of revelation, they become instruments of division rather than means of guidance.
The historical tendency to conflate human judgement with divine authority has fuelled sectarianism, hardened intellectual boundaries, and at times undermined the unity of the ummah. By consciously preserving the unique status of revelation and embodying humility in scholarly engagement, Muslims can ensure that natural differences of thought do not become sources of disunity. A community nourished by this ethos will accommodate plural viewpoints without sacrificing reverence for its foundational sources. In such an environment, disagreement becomes a catalyst for growth, not a justification for division; and respect for the Qur’ān and Sunnah is manifested not only in belief but in the character of intellectual discourse itself.
In recent days, Pakistan’s military has made strong statements against former Prime Minister Imran Khan. On December 5, 2025, the army’s spokesperson, Lt. Gen. Ahmed Sharif Chaudhry, called Khan’s ideas a “threat to national security.” He also said Khan is “mentally ill” and a “narcissist.” This has led to fears among Khan’s supporters that the army might harm him or even kill him. But is this true? This article looks at the facts, both sides of the story, and what it means for Pakistan. We will use simple words to explain everything.
Imran Khan was Pakistan’s Prime Minister from 2018 to 2022. He is a famous cricket player who started the Pakistan Tehreek-e-Insaf (PTI) party. Many people, especially young ones, like him because he talks about fighting corruption and making Pakistan stronger. In 2022, he lost power in a no-confidence vote. Khan says the army and the US helped remove him. Since then, he has been in jail on charges like corruption and leaking secrets. He calls these cases fake and made up by his enemies.
The Pakistan Army has a big role in the country’s politics. It has ruled directly many times through coups. Now, it often works behind the scenes. Khan was once close to the army, but now they are enemies. His party won many seats in the 2024 elections, but he says the vote was stolen. This has caused big protests and fights.
The Army’s Recent Statements
On December 5, 2025, Lt. Gen. Chaudhry held a long press conference in Rawalpindi. He said Khan’s words are hurting Pakistan’s security. Here are the main points:
Anti-Army Talk: Khan blames the army for his problems. The spokesperson said this creates hate between the people and the soldiers. It could make the army weaker against enemies like terrorists or India.
Mental Health Claims: He called Khan “mentally ill” and said he puts his ego first, not the country. Khan thinks, “If not me, then nothing for Pakistan.”
Links to Enemies: The army says Khan works with outside groups, like Indian media or Afghan networks, to spread bad stories about Pakistan. They also say he opposes army actions against terrorists, like the Tehreek-e-Taliban Pakistan (TTP).
Calls for Trouble: Khan is accused of telling people to protest, stop sending money home (remittances), and attack army leaders. This could hurt the economy and cause chaos.
Security Threat Label: The spokesperson said Khan’s ideas are a “creeping national security threat.” He compared Khan to past leaders who caused splits, like Sheikh Mujibur Rahman in Bangladesh. He warned that free speech has limits if it harms the state.
The army says it will fight back hard if needed. They also said Khan’s party runs fake social media campaigns to attack them.
Imran Khan and PTI’s Side
Khan and his party say these words are just to scare people and hide the army’s mistakes. From jail, Khan uses social media (through helpers) to fight back. PTI leaders like Gohar Ali Khan say the army is attacking democracy.
Popular Support: PTI says Khan has the people’s vote. In polls, over 60% want him free. Calling him a threat means calling millions of Pakistanis threats too.
Army as the Real Threat: Many supporters say the army is the problem. It controls too much, like businesses and politics. They break the law by interfering in elections and jailing opponents.
No Proof of Wrongdoing: PTI says there is no evidence Khan helps terrorists or enemies. He wants peace and strong borders, but without army control over everything.
Fears for Khan’s Life: Some posts on X say the “security threat” label could lead to a military trial, death sentence, or even killing him in jail. They point to past cases, like Zulfikar Ali Bhutto, who was hanged after army rule. Supporters worry the army is planning something bad.
PTI also attacked the spokesperson’s family, saying his father was once linked to terrorism by the UN. But the army calls this fake news.
Public Reactions
On social media like X, opinions are split:
Pro-Khan Views: Many call the army “fascist” and say it is the real security threat. They use hashtags like #ReleaseImranKhan and #PakistanLovesImranKhan. Some say the army wants to kill Khan to end his popularity.
Pro-Army Views: Others agree with the military. They say Khan is causing division and helping enemies. Government leaders like Azam Nazeer Tarar also call Khan a threat.
International media, like from India and the Arab world, report on this as a sign of deep problems in Pakistan.
Analysis: Is the Army Planning to Kill Khan?
The claim that the army “wants to kill” Khan is strong but not proven. Here is a fair look:
Historical Patterns: Pakistan has a dark history. Leaders like Bhutto were called threats and then executed. Nawaz Sharif and others were jailed or exiled. The army has used “security” reasons to remove rivals. This makes people worry.
Current Risks: Calling Khan a “threat” could mean military courts, where trials are secret and punishments harsh. Pakistan has the death penalty for treason. Supporters fear poison or an “accident” in jail, like past cases of journalists or activists.
No Direct Proof: The press conference did not say anything about killing. It focused on words and ideas. The army says it wants to protect the country, not harm people. But the strong language, like “bare-knuckle response,” scares many.
Why Now?: Pakistan faces big problems: high prices, terrorism, and bad economy. The army might want to blame Khan to distract people. Khan’s popularity is still high, even in jail. Banning PTI or hurting him could make things worse, causing more protests.
In simple terms, the label might be a way to justify tough actions, but killing would cause huge anger inside and outside Pakistan. It could split the country more.
Implications for Pakistan
This fight hurts everyone:
Security: If people hate the army, it could help terrorists. Attacks in areas like Khyber Pakhtunkhwa are rising.
Economy: Protests and boycotts make things unstable. Pakistan needs help from the IMF and friends like China.
Democracy: If the army wins, elections might not be fair. This could make young people lose hope.
Global View: The world watches. Groups like the UN or US might speak up if Khan is harmed. But Pakistan’s army is strong, and change is hard.
To fix this, both sides need talks. Maybe free Khan and hold fair elections.
Conclusion
The Pakistan Army’s words against Imran Khan are serious. They call him a security threat, but supporters see it as a plan to silence or harm him. There is no clear proof of a kill plot, but history and fears make it possible. Pakistan needs peace between leaders and the army. Without it, the country suffers. The people want leaders who work for them, not fight each other.
A delegation of street vendors from Iqbal Market, Sopore, today met Apni Party President Syed Mohammad Altaf Bukhari and apprised him of certain issues they are facing.Click Here To Follow Our WhatsApp Channel
The delegation, led by Musadik Hassan Ganai, called on Bukhari at the Apni Party headquarters in Srinagar. Bukhari gave the delegation members a patient hearing and assured them that he would bring the issues they raised to the attention of the concerned officials for prompt redressal.
The Noble Qur’ān’s verse: “And indeed We have granted you seven of the oft-repeated (verses) and the Magnificent Qur’ān” (al-Ḥijr: 87), and likewise the related declaration: “A Book consistent in its parts, paired in its themes”, are clear proofs that the Qur’ān’s structure is profoundly intricate, wise, and exalted. Since ancient times the Muslim community has been accustomed to dividing the Qur’ān into seven manāzil; yet, from the perspective of meanings and themes as well, the Qur’ān possesses a subtle, eloquent, and aesthetically captivating division, which may be understood in the form of seven thematic groups.
These groups begin with the Makkan sūrahs and conclude with Madinan ones, and at certain points Madinan verses or sūrahs appear within the Makkan context, so that the entire discourse may manifest as a continuous and coherent sequence. Within each group, the Makkan sūrahs present the first aspect of the subject, while the Madinan sūrahs complete the second aspect of the same structural axis. Thus, in the miraculous coherence of the Qur’ān, a new avenue for reflection and deliberation is opened.
Here, an attempt is made to present the seven groups of the Mighty Qur’ān, along with the thematic axis of each group in a structured manner, so that the delicate interconnection of its subjects becomes clear. The earliest conception of this theory of Qur’ānic division, and its foundational basis, undoubtedly belongs to Mawlānā Ḥamīd al-Dīn Farāhī, who cast illuminating light upon the coherence (naẓm) of the Qur’ān and the harmony of its meanings. His student, Mawlānā Amīn Aḥsan Iṣlāḥī, refined this theory further and presented it in a comprehensive scholarly and analytical form, through which this conception not only gained clarity and firmness, but also highlighted the Qur’ān’s capacity to invite profound reflection.
The present division is derived from Mawlānā Iṣlāḥī’s Tadabbur-i-Qur’ān, in which the internal arrangement of themes, the interplay of Makkan and Madinan sūrahs within each group, and the historical and moral lessons are expounded with remarkable precision. It should, however, be noted that in explaining the axial theme of each group, we do not intend to adhere strictly to the precise wording or technical expressions of Farāhī or Iṣlāḥī where elaboration is possible. The objective is solely to acquaint readers with the Qur’ān’s internal coherence, the order of its sūrahs, and the interconnectedness of its themes, so that the possibilities of contemplation may expand and the secrets of its wisdom and eloquence may be illuminated.
First Group — al-Fātiḥah to al-Mā’idah This group opens with Sūrah al-Fātiḥah, which serves as a comprehensive preface and a prayer embodied in perfection. All subsequent sūrahs in this group are Madinan. The fundamental axis of this group is the exposition of religion, comprising two principal elements: Īmān and Islām. Sūrah al-Baqarah is the sūrah of faith, especially the call to faith in the Messenger; Sūrah Āl ‘Imrān is the sūrah of Islām; Sūrah al-Nisā’ is an appendix to Islām, emphasising obedience to God with specific concern for the vulnerable; Sūrah al-Mā’idah represents the completion of the entire religion. Within this collection, the subjects of law, worship, social dealings, societal structure, and the instructive accounts of earlier communities are presented in such a manner that it appears as though a complete constitution of life is being formulated for the Muslim community.
Second Group — al-An‘ām to al-Barā’ah (al-Tawbah) The opening two sūrahs of this group are Makkan, while the final two are Madinan. Its central axis is the clear proclamation of monotheism, Lordship and Divinity, and the manifestation of God’s decisive judgement following the completion of proof (itmām al-ḥujjah). In al-An‘ām and al-A‘rāf, the arguments for monotheism are expounded, natural proofs in al-An‘ām, and historical proofs in al-A‘rāf. In al-Anfāl and al-Barā’ah, the divine verdicts that follow the completion of proof are manifested, including the battles, treaties, the conquest of Makkah, and the decisive proclamation within Arabia. This group presents the historical emergence of the Prophethood of Muḥammad ﷺ and its outcomes with majesty and grandeur.
Third Group — Yūnus to al-Nūr This group is predominantly Makkan, except for its concluding sūrah, al-Nūr. Its central theme is the final stage of the prophetic call and the preparation for migration. Yūnus, Hūd, and Yūsuf highlight patience, steadfastness, and the moral qualities of the Prophets. Several sūrahs illuminate divine guidance, the decree of God, and the etiquettes of proclaiming the truth. Sūrah al-Ḥajj is considered Madinan by some exegetes; however, according to Iṣlāḥī, it is primarily Makkan, with certain verses belonging to a Madinan context, much like Sūrah al-Muzzammil, whose conclusion contains a Madinan verse. The group concludes with Sūrah al-Nūr, which, after the Hijrah, represents the proclamation of the dominance of truth. It presents the principles of social purity, chastity, legal punishments, testimony, and the moral order of home and family in a profoundly wise manner.
Fourth Group — al-Furqān to al-Aḥzāb All sūrahs in this group are Makkan except for the final sūrah, al-Aḥzāb. Its thematic axis is the struggle against falsehood, the proof of the truth of revelation, and the support and affirmation of the Messenger ﷺ. In al-Furqān and al-Shu‘arā’, the veracity of the Qur’ān, the refutation of poetical accusations, and the shared principles of prophetic missions are elaborated. Through the narratives of prophets, the outcomes of the struggle between truth and falsehood are brought to light. Sūrah al-Aḥzāb represents the historical climax of this struggle, depicting the Battle of the Trench, the trial of the believing community, and the firm manifestation of the Prophet’s leadership and legislative authority.
Fifth Group — Saba’ to al-Ḥujurāt This group is mostly Makkan, except for the final three Madinan sūrahs. Its axis is the call to faith in monotheism and accountability, along with the exposition of the principles governing the rise and decline of nations. The account of the people of Saba’, the eras of various prophets, and the certainties of reward and punishment are presented such that the moral foundations of human history become fully apparent. At its conclusion, the Madinan sūrahs, especially al-Ḥujurāt, give concrete social expression to this moral axis, setting forth the principles of communal order, brotherhood, inner reform, and the etiquettes of Islamic social life.
Sixth Group — Qāf to al-Taḥrīm This group contains seven Makkan and ten Madinan sūrahs. Its essential subject is resurrection, rising after death, and, as a consequence of faith, the renewal of monotheism, complete obedience to the Prophet, and the organisation of family and communal life. The initial Makkan sūrahs contain powerful admonitions, vivid portrayals of the Day of Judgement, and affirmations of the truth of prophethood. The Madinan sūrahs present the refinement of ethics, obedience, family relations, social order, and the etiquettes of the believing community, reaching their culmination in al-Taḥrīm, where the fine points of domestic life are addressed for reform.
Seventh Group — al-Mulk to al-Nās This group comprises mostly Makkan sūrahs, though the final five, from al-Naṣr to al-Nās, are Madinan. Sūrah Lahab’s classification is disputed; Iṣlāḥī regards it as Madinan. The central axis of this group is warning, the awakening of mind and heart, the reminder of ultimate destiny, and the safeguarding of the human interior. The sharp warnings and eschatological scenes that begin with al-Mulk culminate, at the end, in the supplicatory protection of the inner self found in the Mu‘awwidhatayn. Just as the Qur’ān begins with Sūrah al-Fātiḥah, it concludes with Sūrah al-Ikhlāṣ and the Mu‘awwidhatayn, which gather the Qur’ān’s message within an inner spiritual fortress, thus creating a subtle harmony between origin and end.
In this manner, the seven groups of the Mighty Qur’ān embody a remarkable coherence, delicate proportionality, and miraculous structure. Each group imparts a new significance to the relationship between Makkan and Madinan sūrahs, and each thematic axis establishes a refined balance between the two poles of faith’s call and the organisation of the Muslim community.
This miraculous composition has always invited people of insight and understanding to engage deeply with the Qur’ān’s pedagogical system, its historical continuity, and its treasury of divine wisdom.
Question: Assalamu Alaykum wa Rahmatullahi wa Barakatuh Shaykh. I pray you are well in sha Allah. I have a question. Can we apply for crowdfunding, or can we raise fund through such platforms once end up in financial hardship? Is it allowed in Islam to request help from a human being rather than Allah? Is it not contrary to the wisdom of Surah Fatiha: Iyyaka Nabudu va iyyaka nastain? Also, is it allowed to get a mortgage with interest and a standard loan with interest? Are these all riba? Jazakallahu Khair
Answer: Wa ʿAlaykum as-Salām wa Raḥmatullāhi wa Barakātuh. May Allah grant you ease, clarity, and barakah. Click Here To Follow Our WhatsApp Channel In Islam, seeking assistance from other human beings in times of hardship is permissible, and this does not contradict the spirit of reliance upon Allah expressed in the verse iyyāka naʿbudu wa iyyāka nastaʿīn. The essence of tawakkul is that a person’s heart depends upon Allah alone, while they still make use of the lawful worldly means that Allah has placed at their disposal. The Prophet ﷺ taught complete trust in Allah, yet instructed us to “tie the camel,” indicating that taking practical measures never negates spiritual reliance. Thus, if someone is facing genuine financial difficulty, it is entirely permissible for them to seek help from others, whether in the traditional forms of charity, zakāh, and ṣadaqah, or in modern forms such as crowdfunding. Crowdfunding is simply an organised mechanism through which donors can offer assistance; it does not constitute prohibited begging when the individual’s need is real, their appeal honest, and the funds used for their stated purpose.
The Qur’ān and Sunnah repeatedly emphasise the importance of alleviating hardship and supporting those in distress. The Prophet ﷺ said that whoever relieves a believer of a burden in this world, Allah will relieve one of their burdens on the Day of Judgement. Seeking help, therefore, is not only permitted but provides an opportunity for others to earn immense reward. The Companions themselves would ask one another for assistance when necessary, and the Prophet ﷺ did not censure them for doing so. What Islam discourages is habitual or unnecessary asking, especially from those who are capable of earning and resolving their situation independently. However, when a person faces a genuine difficulty, turning to their community is part of the normal means that Allah has made available. Asking Allah remains the foremost act, for He alone is the ultimate provider, but He often provides through secondary causes. When one asks others, they are not substituting people for Allah; they are employing the means Allah Himself has created while maintaining reliance upon Him.
As for interest-based loans and mortgages, classical Islamic law is unequivocal that ribā in loan contracts is prohibited. This ruling is rooted directly in revelation and is affirmed unanimously by the four Sunni schools of law. A conventional mortgage, in which one borrows money and repays it with interest, falls under this category of ribā. Personal loans with interest fall under the same prohibition. This is the foundational principle, and it remains the default ruling.
However, contemporary circumstances have compelled jurists to revisit how this principle applies to Muslims living in non-Muslim societies where the financial system is entirely interest-based, where Islamic alternatives may not exist, and where long-term renting may not provide security or stability for a family. Several respected modern scholars have examined the realities in such contexts. They note that Muslims living as minorities have no influence over the structure of the economy and cannot alter the system, yet are required to function within it. They further observe that owning a stable home may be closely connected to family wellbeing, dignity, and long-term security, all of which are recognised objectives of the Sharīʿah.
In light of this, some contemporary scholars have argued that securing a primary residence for one’s family in such conditions may reach the level of a pressing need (ḥājah) which, when widespread and continuous, can be treated with some of the considerations applied to necessity (ḍarūrah). Based on this reasoning, they permit taking an interest-bearing mortgage strictly for purchasing a personal residence when no genuinely Sharīʿah-compliant alternative is realistically available. This allowance is not a relaxation of the prohibition of ribā in principle; ribā remains impermissible. Rather, it is an exceptional ruling tied to unavoidable circumstances. Even those who permit it apply strict limits: it is only for one’s own home; it cannot be for business, investment, profit, buying to rent, or buying for resale; it does not extend to second properties; and it is justified solely by the need to secure shelter and stability for one’s family.
May Allah grant you clarity, strengthen your reliance upon Him, provide for you through lawful means, and place barakah in your sustenance.
As part of an ongoing crackdown against individuals and networks associated with terrorist organisations and to dismantle the terror support ecosystem in the region and strengthen de-radicalization efforts, Srinagar Police conducted city-wide inspections on madrasses and masjids across all zones.Click Here To Follow Our WhatsApp Channel
Search teams, accompanied by Executive Magistrates and independent witnesses, inspected several premises to collect evidence related to terror-linked or radical activities inimical to the security and integrity of the Nation.
During the searches, Police inspected digital devices, documents, and other materials. The searches form part of a continued effort to dismantle the terror support ecosystem in Srinagar and to prevent any conspiratorial or unlawful acts aimed at disturbing peace and public order.
These operations were conducted strictly in accordance with legal procedures, ensuring transparency and accountability at every stage and will continue wherever credible inputs indicate the presence of individuals or materials linked to terror or radicalized activities prejudicial to the security of Nation.
Srinagar Police reaffirms its commitment to ensuring the safety of citizens and security of the Nation, and urged citizens to cooperate with ongoing investigations and report any suspicious activity.
J&K Anti-Corruption Bureau on Thursday registered Disproportionate Assets case against Malik Tahir Gani, Director State Motor Garages in Srinagar.
A Spokesperson said that Based on a specific input, a Secret Verification was conducted by Anti-Corruption Bureau into the allegations of possession of huge disproportionate assets by Malik Tahir Gani S/O Abdul Gani Malik R/O H. No. 185-A, Sanat Nagar, Srinagar A/P Q. No.55-C Gandhi Nagar, Jammu presently posted as Director, State Motor Garages, J&K.Click Here To Follow Our WhatsApp Channel
The verification revealed that the suspect while posted in different places/departments like ARTO Anantnag, Pulwama and Director State Motor Garages J&K has raised huge assets in the shape of plots, houses, shops, shopping complexes, bank accounts etc in his name as well as in the name of his family members/ relatives which were found highly disproportionate to his known sources of income.
On the basis of the verification conducted, a prima facie case of criminal misconduct was found made out against the accused Malik Tahir Gani, Director State Motor Garages, J&K under offences punishable U/S 13(1)(b) r/w section 13 (2) of PC Act 1988. Accordingly, a formal case FIR No. 11/2025 was registered at P/S ACB Central for investigation.
During the course of investigation, search warrants were obtained for conducting searches from the Hon’ble court of Special Judge Anti-Corruption Jammu. Thereafter, searches were conducted by the ACB teams at 04 different locations which includes his residential houses at Sanat Nagar Srinagar, residential house at Hyderpora Srinagar, residential quarter at 55-C Gandhi Nagar, Jammu and official premises at New Plot, Jammu. During the course of search incriminating material was recovered and seized as evidence in the instant case.
There are leaders who rule through power, and there are leaders who rule through the hearts of people. In today’s Pakistan, the difference is clear. Imran Khan is not just another political figure — he has become a symbol of hope, dignity and resistance for millions of Pakistanis.
For many citizens, this clash was never simply about elections or political parties. It has become a fight between a system that has survived for decades and a man who dared to challenge it.Click Here To Follow Our WhatsApp Channel
Why Imran Khan Became the Voice of the People
Long before the current political crisis, Imran Khan inspired a new generation. His supporters believe that he represents honesty in a landscape filled with corruption and greed. They see him as a leader who:
speaks without fear,
questions authority,
and puts Pakistan first.
He did not come from a traditional political family. He did not inherit power. He earned it through public trust. That is why attempts to weaken him only bring more sympathy and support.
A Leader Who Refuses to Bow Down
In the eyes of his supporters, Imran Khan stands alone against a political machine stronger than any party. They believe:
he is being targeted because he refuses to compromise,
he exposed the weaknesses of traditional power structures,
and he awakened the confidence of ordinary people.
Whether on the streets, social media, or public discussions, one sentiment keeps returning again and again:
“He fights for us.”
This connection is emotional and personal — the kind of connection that cannot be taken away by force or intimidation.
A New Political Awakening
For decades, ordinary citizens felt powerless. The same families and the same elite circles controlled the country. Many Pakistanis felt they had no voice. But Imran Khan changed that. His supporters see him as the only leader who talks openly about:
national self-respect,
independence in foreign policy,
ending corruption,
dignity for every citizen.
It is not just admiration. It is belief. It is hope. It is love for a man who dared to say what millions had been feeling.
A Public That Refuses to Give Up
Even when Imran Khan faced political and legal pressure, his support did not collapse. If anything, it grew. His rallies became bigger. His message became louder. His image became stronger.
His followers say that this is because Pakistanis have changed. The public today is more aware, more emotional, more resistant. They are no longer silent. They no longer accept whatever the system decides.
And in this new Pakistan, Imran Khan has become a symbol of courage.
The Battle Is Not Over
This is not the end of the story. The struggle continues. The establishment has its power, but Imran Khan has something far more dangerous and powerful:
the people.
For millions who support him, he represents:
justice,
pride,
independence,
and a better future for Pakistan.
His movement is not just political. It is personal. It is emotional. It is a fight for dignity.
A Leader Who Became a Movement
Perhaps that is why no matter what challenges he faces, Imran Khan remains the heart of the nation. His supporters believe that he is the only leader who stands between them and a system they feel has failed them.
“Imran Khan is our voice. Imran Khan is Pakistan’s future.”
This slogan is more than just a line shouted at rallies. It has become the emotional heartbeat of an entire movement. To millions of Pakistanis, Imran Khan represents something they were waiting for all their lives: someone who speaks when they cannot, someone who dares when others stay silent.
He became the voice of frustration
For decades, ordinary people felt ignored. Inflation rose, corruption spread, and trust in the system faded. Many believed that no matter which party ruled, nothing changed for them. They were unheard.
Then came Imran Khan — talking about dignity, justice and fairness. Whether one agrees with his politics or not, there is no doubt that he gave people the confidence to speak. He changed the political conversation. He made the public believe that their voice matters.
He became the voice of hope
Supporters say he made them dream again. He made them believe that Pakistan deserves more than struggle, more than division, more than broken promises. Young people who once never cared about politics suddenly saw a future worth fighting for.
The older generation saw a leader who reminded them of Pakistan’s original promise: a country built on self-respect, independence and equality.
He became the voice of resistance
Whenever his supporters felt their country was controlled by the same handful of powerful figures, Imran Khan became the person who said:
“You deserve better.”
They saw him challenge the system openly, publicly, fearlessly. His supporters believe he is not just a politician — he is a movement.
Why they call him Pakistan’s future
Because his followers do not see him only in the present. They see him as the leader who can:
break old political traditions,
speak for the poor and ordinary people,
bring pride to the nation,
and build a future that belongs to everyone.
To them, the slogan is a promise:
Pakistan will not return to the past.
And whether he is in office or in opposition, inside parliament or outside, his supporters still say the same words with pride and emotion:
“Imran Khan is our voice. Imran Khan is Pakistan’s future.”
It is not just a sentence. It is a belief. It is a declaration of identity. It is a message from the people to the system.
In a major crackdown on the banned organisation Jamaat-e-Islami (JeI), Anantnag Police today carried out extensive raids at multiple locations across the police district, officials said.
In a statement, a police spokesperson said, “the searches were conducted at the residential premises and other locations linked to JeI members and their associates as part of the ongoing efforts to dismantle the terror ecosystem and its support structures.”Click Here To Follow Our WhatsApp Channel
Anantnag Police reaffirm its commitment to act firmly against all elements and organisations found involved in or supporting terrorist activities. The Police remain dedicated to maintaining peace, stability, and public order across the district.
