Continuing its sustained drive against elements involved in unlawful activities, Police on Wednesday conducted coordinated searches on at multiple locations associated with members of the proscribed organisation Jamaat-e-Islami (JeI) within the jurisdiction of Police District Budgam.Click Here To Follow Our WhatsApp Channel
The raids were carried out in the Soibugh and Chadoora areas at the residences of individuals linked with the banned outfit. The searches were conducted as part of ongoing investigations aimed at ascertaining their possible involvement in activities having potential to disturb public order and tranquility.
The operation reflects Budgam Police’s proactive approach in dismantling networks connected to the terror ecosystem and in thwarting any attempts to disturb peace and normalcy in the district.
Budgam Police reaffirmed its unwavering commitment to ensuring peace, security, and rule of law, reiterating that strict action will be taken against any individual or group found involved in activities prejudicial to public safety and the stability of the region.
Two faculty members from Baba Ghulam Shah Badshah University (BGSBU), Rajouri — Dr. Mohd Asgher and Dr. Arif Tasleem Jan from the Department of Botany — have been listed among the world’s top 2% scientists for the year 2025 by Stanford University, USA.
The ranking, prepared by a team of experts at Stanford University, recognises scientists based on their research impact, citations, and contributions to their respective fields. Both Dr. Asgher and Dr. Jan have made significant contributions in the field of plant sciences, with their research widely published in reputed international journals.
The Vice-Chancellor of BGSBU congratulated the two scientists for bringing global recognition to the university and appreciated their dedication to research and innovation. The achievement is being seen as a proud moment for the institution and a motivation for young researchers in Jammu and Kashmir.
The surah ”Surat al-`Ankabut”begins with the question: |a hasiba n-nasu |an… It is not right to translate hasiba as ‘think’/‘imagine’ or ‘suppose’/‘conjecture’. The meaning here is ‘reckon’, ‘calculate’, to use reason to weigh up options in order to come to a judgment about the value of this or that option. The opening verses makes it clear that people tend towards what is a miscalculation, namely that by declaring their faith, by saying that they have believed in God and His Messenger, they have assured their salvation. They have not.
The miscalculation is to say ‘we have believed’ and to expect nothing to follow from that by way of rights and duties, by way of material and immaterial alterations in all our thoughts and intentions, and in all our actions from the smallest to the largest, from very private, individual preferences to collective powers and policies, social and economic structures of public consequence. The miscalculation is to think of faith as a proclamation, a gesture in words or in rituals or both, when it is in reality a commitment to a way of life that differs radically from the way of life of those who do not have faith in God and His Messenger.
Our thoughts, intentions and actions are judged in some respects, necessarily (because we all live on the same earth under more or less similar conditions), by the same criteria that apply to the thoughts, intentions and actions of non-believers – criteria like accuracy, efficiency, profitability, pleasure, and suchlike. But, because we claim that we have faith in God and His Messenger, we are also and always subject to another criterion, namely whether we have measured up to the standards in thought and deed that are commanded and commended by God and His Messenger. Most strikingly, believers can never be sure – in the way that it is possible to be sure in respect of the ‘secular’ criteria just mentioned – that they have pleased God. Believers can only know that they have made effort, they can never know that they have succeeded. This uncertainty, when combined with a firm faith in God’s word, in His promise to judge us by the best of what we tried to do and to forgive our failings and sins, is the foundation of humility and cautious reserve when we make judgments about others or about ourselves, when we make plans and take decisions for ourselves or for others. The certainty that God will judge us, combined with uncertainty as to what that judgment will be, is the foundation of the desire to remember God and be remembered by Him, to never abandon Him and never be abandoned by Him. It is also the foundation of tolerance and respect in all human relationships and in all transactions with the non-human world.
Those who say ‘we have believed in God and His Messenger’ are affirming that God created them and created the world, that God is good and loves the good, that He cares for His creatures and accordingly provides for them not only their sustenance, their means of survival, but also the means of their salvation, the guidance communicated by His Prophets and Messengers and the Books that they brought to mankind. But those who do not want this affirmation to be tested, who do not want the rights and duties that are concomitant with this affirmation, are in effect saying that, after the creation of themselves and of the world, they have no further need of God. It is as if they said: ‘You made the world, and each of us. Thank you very much. We will take it from here. We appreciate your gifts, now leave us be to make our own way as we see fit to do.’ The assumption behind this familiar posture is that we are, though mortal and limited in our powers, self-sufficient.
This assumption — of which we are rarely conscious and which we almost never articulate – has serious consequences for our d‚n, our way of life. It reduces ‚m~n, our faith, to something that we might write on our identity papers, as we write our family name, place of birth, gender, and the like. But God has made it clear throughout His Book, and quite explicitly in this surah, that He does not judge our faith as it is written on our identity papers, but as it is impressed and imprinted on our bodies and minds through the manifold processes of our human effort in the whole of our lifetimes, be they short or long. He has promised that He will judge us by the best of what we tried to be and do, and that He will forgive us the rest. We depend on that promise, but we cannot make that promise come true simply by declaring that we are Muslims, and showing some level of attachment to certain of the symbols of being Muslim, such as diet and costume.
The surah takes its name from the mention, in the middle of the surah, of the frailty of the spider’s web. I have explained elsewhere that the names of the surahs of the Qur’an are a convention that developed as a useful shorthand to refer to one surah rather than another. These names are not part of the Revelation and do not carry its authority – by contrast, the forms and order of words and passages within surahs and the arrangement of the surahs, do carry the authority of God because they were settled at the end of the lifetime of the Messenger of God, salla l-lahu alayhi wa-sallam, under the supervision of Jibr‚l,alayhi s-salam. So we should not suppose that the titles indicate the theme(s), or indicate a special focus or perspective on the theme(s), of the surahs to which they are attached. However, because the reference to the spider’s web occurs in the middle of the surah, separating/connecting the two main sections (vv. 1-40, vv. 42-69), this title perhaps does have a significance that is worth dwelling upon.
A spider’s web (v. 41) is indeed a frail thing, and we can easily brush it aside. But a bird’s nest, or the nests that ants build, are also easily destroyed, and these could have served the purpose if the purpose was only to indicate frailty. The spider’s construction (bayt) is not made out of bits and pieces of material it gathers from the world around it (like a bird’s nest, for example). Rather, the spider builds its ‘house’ from material spun out from within itself. There are general patterns in the webs of different species of spiders, but no two individual webs are identical, albeit similar. Each web carries the impress of the individual effort of the spider that built it and is conditioned by the specificity of its circumstances (its ‘history and geography’, we could say). Thus, the bayt of the spider offers us a likeness of the delusion of self-sufficiency which afflicts many of mankind (v. 39 mentions Korah, Pharaoh and Haman as famous examples of this delusion).
The spider is not the target of criticism. Like all non-human animate creatures, it is glorifying God in its effort of life, and this effort is its worship. It is not glorifying itself (like the humans mentioned by title or name, of whom God says: fa-’stakbaru f‚ l-|ar‡). In reality, the material substances within the spider’s body, the inherited know-how individually applied as web-building competence, the material existence of the objects from which the spider suspends the master-thread around which it hangs the other threads, are all givens, preceding the spider’s constructive effort, as are the creatures for whose entrapment the particular web is particularly scaled. That is not to mention the existence of the universe and its adherence to principles of symmetry and geometry, to the ‘laws’ that constrain the relevant physics and chemistry of wetness and dryness, of toughness and flexibility, of lightness and stickiness, etc. The spider’s effort of construction is not self-dependent at all, though it might believe so if it were possible for a non-human creature to be Pharaonic in disposition.
Great pyramids to house the self-important dead and impress the living; hierarchies of wealth and status, ponderous and cruel machinations to manipulate and control the labour of others, to concentrate wealth and power – all these are causes and effects of the delusion of self-sufficiency, of the falsehood of self-dependence, of the self-centred belief that God has so endowed mankind that certain human beings (if they have the cultural ambition) can somehow be as if gods, despite their mortality, and that God is very impressed with them for this ambition. It is hard to think of any foolishness greater than the foolishness of trying to impress God, either with one’s sin or with one’s holiness.
As God makes clear to us in this surah – and our present emergencies make clear to us in the planet-wide breakdown of systems that sustain life and what is so precious and necessary to us of variety and beauty ,and which we should wish to preserve or improve for future generations – this boastful human self-centredness is a life-destructive delusion. Any and all of our human efforts are dependent on given conditions and antecedent circumstances. We are obliged to acknowledge these givens with gratitude — the human arts and sciences that merely express ‘wonder’ do not count as gratitude. Meeting this obligation orients and scales our energies so that the harm we are capable of does not become attractive to us. If it does we come to believe the harm to be good (or necessary for a future good) and commend it to others, or even coerce others also to believe that it is good. Refusing this obligation guarantees that we are drawn to what is harmful as if it were beneficial. Consequences follow. That is the sunnah of God, and the sunnah of God cannot be altered. The affirmation and declaration of faith must be tested and proven before it can be rewarded with the approval of God. If it were otherwise, we could not appreciate (the relative) freedom of thought and action that is the expression of our particular dignity and status in the creation.
The delusion of self-dependence is persistent in human nature, and as believers we have a particular duty to be vigilant against it and to alert others to it by speech and example. Pharaoh and Korah and Haman were arrogant about their know-how (in respect of ordering a state and material resources, building complex structures, making money, manipulating the minds of others) and this arrogance made their ignorance and error incurable. God says: ‘So we took each one in his sin (dhanb): and of them was he over whom We sent a hurricane; and of them was he that was overwhelmed by the Shout; and of them was he whom We made the earth to swallow; and of them was he whom We drowned. It was not for God to wrong them, but they did wrong themselves.’
Mohammad Yousuf Katari, the officials said, is a teacher but also acted as an Over Ground Worker in Kulgam.
He is believed to have links with Pakistan-based Laskar-e-Taiba (LeT) terror group.
The officials said Katari had a role in providing logistical support to the terrorists involved in the Pahalgam attack, who were later killed during Operation Mahadev.
Katari was zeroed in on, after an analysis of the equipment and weapons recovered from the LeT terrorists killed in Operation Mahadev.
Operation Mahadev was carried out for weeks, starting May 22, when security forces received intelligence about the presence of terrorists in Dachigam near Srinagar. Three terrorists, including the mastermind of the Pahalgam attack, were killed in the operation.
AK-47 and M9 assault rifles were among the weapons recovered from the hideout of the three terrorists, the officials said. The weapons were sent to a laboratory in Chandigarh for processing and reports confirmed the guns were used in the Pahalgam attack.
The 2025 Pahalgam Terror Attack: A Comprehensive Account of Tragedy and Its Aftermath
Introduction:
On April 22, 2025, the serene meadows of Baisaran Valley in Pahalgam, Jammu and Kashmir—often called the “Switzerland of India”—became the site of one of the deadliest terrorist attacks in the region’s history. Nestled in the Lidder Valley, Pahalgam is renowned for its snow-capped peaks, lush greenery, and role as a gateway to the Amarnath Yatra, a significant Hindu pilgrimage. The attack, which claimed 26 lives and injured over 20, targeted tourists in a calculated assault that shattered the region’s fragile peace and escalated tensions between India and Pakistan to the brink of war. This article provides a detailed examination of the attack’s prelude, execution, immediate aftermath, investigations, military responses, and broader implications, drawing on official reports, survivor accounts, and expert analyses.
Historical Context: Kashmir’s Enduring Conflict
Jammu and Kashmir has been a contested region since the 1947 partition of India and Pakistan, with both nations claiming the Muslim-majority territory. The late 1980s saw a surge in insurgency, fueled by separatist and Islamist groups like Lashkar-e-Taiba (LeT) and Jaish-e-Mohammed (JeM), responsible for attacks such as the 2008 Mumbai massacre (166 killed) and the 2019 Pulwama bombing (40 Indian paramilitary personnel killed). Over 70,000 deaths have marked the conflict, driven by militancy and cross-border infiltration.
Post-2019, after India revoked Article 370, stripping Kashmir of its semi-autonomy, a stringent security crackdown reduced militant incidents by over 50% by 2024, per government data. Tourism flourished, with over 2 million visitors in 2024, as India promoted Kashmir as a symbol of integration. Yet, underlying tensions persisted, evidenced by the June 2024 Reasi attack, which killed nine Hindu pilgrims, foreshadowing the sectarian violence in Pahalgam. Weeks before the 2025 attack, India’s extradition of Tahawwur Rana, a former Pakistan Army officer linked to LeT, heightened tensions. LeT’s commander issued a public call for “jihad” on April 16, 2025, signaling an imminent strike.
The Attack: A Brutal Ambush in Baisaran Valley
At approximately 2:45 PM on April 22, 2025, Baisaran Meadow—a scenic spot 5 km from Pahalgam town in Anantnag district—was bustling with tourists enjoying picnics and pony rides. The area’s isolation, accessible only by foot or horse, and lack of CCTV made it a vulnerable target. Between three to six heavily armed militants, dressed in camouflage, emerged from the surrounding forests, wielding AK-47 variants, an American M4 carbine, and grenades.
Eyewitnesses reported chilling details: the attackers segregated victims by religion, demanding some recite the Kalma (Islamic declaration of faith) or undergo physical checks to identify non-Muslims. “They asked us to recite the Kalma. Those who couldn’t were shot on the spot,” recounted a survivor from Mumbai, whose brother was among the victims. The 15-20 minute assault was marked by indiscriminate gunfire, with panicked ponies trampling some victims. A local Muslim pony operator, attempting to intervene, was killed, underscoring the attack’s broad toll despite its sectarian intent.
By 3:15 PM, the militants fled toward the Pir Panjal range, evading initial security cordons. Rescue operations swiftly airlifted the wounded to Srinagar’s SMHS Hospital, where over 100 security personnel secured the facility amid chaotic scenes of grief. The final death toll was 26: 23 Hindus (mostly from Maharashtra, Gujarat, and Uttar Pradesh), one Christian from Kerala, one local Muslim, and one unidentified foreigner. Over 20 others were injured, including children, with five initially in critical condition.
Victim Breakdown
Victim Profile
Number
Details
Hindu Tourists
23
Families, professionals, pilgrims, and honeymooners from Indian states.
Christian Tourist
1
Member of a missionary group from Kerala.
Local Muslim
1
Pony operator killed while attempting to protect victims.
Unidentified Foreigner
1
Possible foreign national; identity pending DNA confirmation.
Injured
20+
Suffered gunshot wounds and trampling injuries; some required surgery.
Immediate Aftermath: A Nation in Mourning
The attack sparked nationwide outrage, dominating headlines and social media. The hashtag #JusticeForPahalgam trended globally, amassing over 5 million posts within 24 hours. Prime Minister Narendra Modi, cutting short a foreign visit, condemned the attack as a “cowardly assault on humanity” and vowed retribution. Protests erupted in Delhi, Mumbai, and Srinagar, with Hindu nationalist groups demanding military action against Pakistan.
Kashmir’s tourism industry, a cornerstone of its economy, collapsed overnight. Flights to Srinagar were suspended, and the Amarnath Yatra, scheduled for July, was postponed. The economic loss was estimated at ₹500 crore ($60 million) in the first week alone. In Pahalgam, curfews and a heavy deployment of over 1,000 security personnel fueled local fears of reprisals, as residents—many dependent on tourism—faced uncertainty.
Internationally, the attack drew swift condemnation. U.S. President Donald Trump declared, “America stands with India against terror,” while Russian President Vladimir Putin and EU President Ursula von der Leyen echoed similar sentiments. The U.S. Embassy issued a Level 4 travel advisory for Kashmir, citing “sporadic violence.” Pakistan denied involvement and offered a joint probe, but India’s Foreign Secretary Vikram Misri pointed to “cross-border linkages,” escalating diplomatic tensions.
On April 24, Jammu & Kashmir Police announced a ₹20 lakh ($24,000) bounty per terrorist, releasing sketches based on survivor accounts. The National Investigation Agency (NIA) assumed control of the investigation on April 26, signaling a high-priority probe.
Perpetrators and Claim of Responsibility
The Resistance Front (TRF), a LeT offshoot formed in 2019, claimed responsibility via Telegram on April 22-23, citing India’s “occupation” of Kashmir and sharing a site photo. Though TRF later retracted its claim, External Affairs Minister S. Jaishankar confirmed their involvement on July 18, corroborated by a UN Security Council report on July 29 noting TRF’s targeting of Hindu minorities.
Investigations identified five terrorists: three Pakistanis—Suleiman Shah (mastermind), “Afghan” alias Jibran, and Fauji—and two local aides, including one named Shah. All three main attackers were LeT operatives, per NIA findings. Recovered weapons included a Romanian AKMS, a Russian AKM hybrid, and a U.S. M4 carbine, pointing to an international supply chain.
A significant breakthrough came in October 2025, when a Huawei satellite phone (IMEI-linked to Inmarsat-4 F1) used by Suleiman Shah revealed pre-attack coordination with handlers in Pakistan. Controversially, JNU Professor Srikanth Kondapalli alleged that China supplied 120-129 satellite images of Pahalgam to Pakistan, breaching Shanghai Cooperation Organisation (SCO) anti-terror commitments. On October 5, 2025, Mohammad Yousuf Katari, a local teacher, was arrested for aiding the militants, traced via a discarded phone charger. The Financial Action Task Force (FATF) condemned the attack on June 17, linking it to terror financing networks, and the U.S. designated TRF a terrorist entity on July 18.
India’s Response: Military and Diplomatic Retaliation
India’s response was swift and multifaceted. “Operation Mahadev,” launched on April 22, involved ground offensives in Kashmir, culminating in the elimination of Suleiman Shah, Afghan, and Jibran on July 28 near Harwan forest, tracked via the Huawei phone. Recovered weapons bore fingerprints of international origins, per Home Minister Amit Shah.
Pakistani policemen demonstrate their skills during a special elite police training course at a police training centre in Nowshera, a district in the Khyber Pakhtunkhwa Province on February 11, 2015. Dozens of male and female police took part in a commando training course, introduced by the local police as an additional skill for the police to be deployed to confront terrorism and extremism which is routinely on the rise in this South Asian nuclear-armed country. AFP PHOTO / A MAJEED
Diplomatically, India closed the Attari-Wagah border, halted bilateral trade, and threatened to suspend the Indus Waters Treaty. Line of Control (LoC) skirmishes began on April 24. The crisis escalated with “Operation Sindoor” (May 6-10), where Indian airstrikes targeted nine “terror camps” in Pakistan and Pakistan-occupied Kashmir (PoK), destroying LeT and JeM infrastructure. Pakistan retaliated, downing an Indian drone, but a ceasefire was declared on May 10, reportedly mediated by the U.S. (though India denied external involvement). IAF Chief Amar Preet Singh later confirmed significant Pakistani losses, including F-16s, JF-17s, and C-130s.
Domestically, India demolished homes of suspected militant aides on April 25 and blocked 8,000 social media accounts for “national security,” sparking debates over free speech. The Unlawful Activities (Prevention) Act (UAPA) was invoked for ongoing trials of accomplices.
Broader Implications: A Fragile Peace Exposed
The Pahalgam attack, the deadliest civilian assault in Kashmir since 2000, exposed critical security lapses despite India’s heavy troop presence (over 500,000 in the region). It underscored the risks of promoting tourism without robust safeguards, as noted by counter-terrorism analyst Tanya Mehra. TRF’s emergence as a potent threat highlighted evolving militant strategies, blending local recruitment with foreign backing.
Geopolitically, the attack deepened India-Pakistan animosity, reminiscent of the 2016 Uri and 2019 Balakot crises, but its civilian toll accelerated escalation. Allegations of Chinese involvement introduced a trilateral dynamic, prompting calls for SCO reforms. The UK urged restraint, while Russia issued travel warnings for Pakistan.
Socially, the attack fueled communal tensions, with rising Islamophobia in India and accusations of politicized “Hindu victimhood” narratives. As of October 2025, two terrorists remain at large, and trials continue. The FATF’s ongoing scrutiny of terror financing networks signals sustained global pressure.
Conclusion: Lessons from a Wounded Valley
The Pahalgam terror attack of April 22, 2025, claimed 26 lives and left an indelible scar on Kashmir’s psyche. Operations Mahadev and Sindoor marked a decisive shift in India’s counter-terrorism strategy, yet the tragedy exposed vulnerabilities in intelligence and regional stability. As Kashmir grapples with its aftermath, the attack serves as a grim reminder: peace in the valley remains elusive, demanding vigilance, dialogue, and international cooperation to ensure its meadows never again become battlegrounds.
On 5 October 2025 (11 Rabi‘ al-Thani 1447 AH), the Muslim world — especially in places like Iraq, Pakistan, India and Kashmir — observes the Urs of Sheikh Abdul Qadir Gilani (R.A), widely venerated as Hazrat Ghaus-e-Azam and Dastgeer Sahib. For many, this is not simply an anniversary of a saint’s death but a festival of spiritual union: the word Urs literally means a wedding, symbolising the soul’s joyful reunion with the Divine. Across centuries, millions have found in his life and teachings a bridge between law and love, learning and compassion. Click Here To Follow Our WhatsApp Channel
Early life and background
Sheikh Abdul Qadir Gilani (R.A) was born around 470 AH (1077–1078 CE) in the region of Gilan in what is now northern Iran. He is known by the nisba al-Jilani, linking him to Gilan, and later spent most of his public life in Baghdad, the intellectual and spiritual centre of his age. Many sources describe him as thoroughly learned in the Qur’an, Hadith, fiqh and spiritual disciplines. He combined rigorous study with deep devotion, a pattern that would shape his teaching for generations.
Although details of his early family life are not always certain in historical records, he is widely said to have been descended from the Prophet’s family through Hasan ibn Ali (R.A). He studied under leading scholars of his time and was initiated into Sufism by spiritual masters who guided his inner journey. His training combined legal learning (especially within the Hanbali tradition) with a strong emphasis on the discipline of the heart.
The long retreat and spiritual formation
A defining period of his life was a long retreat he undertook in the deserts of Iraq. For many years he lived simply, dedicating himself to worship, meditation, and spiritual struggle (mujahada). These years of solitary discipline formed the inner ground from which his later teaching sprang. When he returned to Baghdad, he was already recognised as a person of deep knowledge and spiritual insight.
His style of teaching was notable for balancing strict adherence to religious law with a compassionate and practical spirituality. He did not separate outward worship and inward purification; instead, he taught that true religion requires both correct practice and sincere inner transformation.
Scholar, preacher and teacher
In Baghdad, Sheikh Abdul Qadir Gilani (R.A) became a well-known preacher and teacher. He lectured on Hadith, Tafsir (Qur’anic exegesis), jurisprudence and spiritual ethics. His sermons drew large crowds: scholars, traders, officials and ordinary people alike came to listen. He founded a school — the madrasa that later gave its name to the Qadiriyya order — where students studied both the legal sciences and the path of the heart.
He earned respect from a wide range of scholars and even political leaders of his time. His influence crossed social and religious lines; people of different backgrounds sought his guidance. He emphasised justice, moral courage and public service alongside personal piety.
Key teachings and spiritual approach
The heart of Sheikh Abdul Qadir Gilani’s (R.A) teaching can be summarised in a few clear, practical points:
Tawhid (Oneness of God): All spiritual striving must be rooted in sincere belief in God alone. Recognition of God’s unity was the foundation of every teaching.
Balance of Sharia and Tariqa: He taught that law (Sharia) and spiritual discipline (Tariqa) are complementary. Observance of the outward rules without inner reform is incomplete; likewise, inward experience without moral conduct can be misleading.
Purification of the heart: Spiritual life requires constant effort to remove pride, attachment and selfishness. Virtues such as patience, gratitude and humility were central to his message.
Service and compassion: True faith shows itself through kindness to people — feeding the poor, caring for the weak and standing for justice.
Practical holiness: He discouraged empty display and encouraged sincere, practical acts of worship and charity.
Books attributed to him — such as Futuh al-Ghaib (Revelations of the Unseen) and Ghunyat al-Talibin (Sufficiency for Seekers) — present these teachings in accessible, often direct language aimed at seekers at different levels.
Miracles and karamat
Stories of miracles (karamat) are numerous in the hagiographical tradition surrounding Hazrat Ghaus-e-Azam (R.A). These accounts include times of supernatural help in famine, healings, and instances where food or resources were miraculously provided to those in need. For followers, such stories are signs of God’s favour manifesting through a saintly person. Classical Sufi authors emphasise, however, that the inner aim of these stories is moral: they strengthen faith and inspire service, not mere wonder.
Whether taken literally or seen symbolically, these narratives have helped generations relate to the saint’s life in a personal way and have supported a living devotional practice centred on compassion.
Founding of the Qadiriyya order
The Qadiriyya is one of the oldest and most widespread Sufi orders, carrying the name of Sheikh Abdul Qadir Gilani (R.A). Its core practices focus on remembrance of God (dhikr), ethical conduct and striving for inner purity. Over time the order spread across many regions: the Middle East, South Asia, North Africa and beyond. Local branches adapted the Qadiriyya teachings to their cultures while preserving the central emphasis on spiritual sobriety, public service and devotion.
The order’s spread owed much to the charismatic force of the teacher’s reputation and the clarity of his teachings, which offered a pathway that was at once rigorous and accessible.
Writings and legacy
The works attributed to Hazrat Ghaus-e-Azam (R.A) blend legal learning with spiritual guidance. They are written in a language meant to instruct and motivate seekers: short, sharp reminders, moral counsel and deep spiritual insights. Apart from Futuh al-Ghaib and Ghunyat al-Talibin, other shorter treatises and letters circulate in manuscript and published forms, often used by students and readers wanting practical guidance.
His legacy is not limited to texts. The living tradition of Sufi practice, the institutions founded in his name, and the social projects inspired by his model of piety and service continue to influence millions.
The shrine in Baghdad and its history
Sheikh Abdul Qadir Gilani (R.A) was buried in Baghdad, at the site of his madrasa. Over the centuries his tomb became a place of pilgrimage. The mausoleum has seen repair and rebuilding many times. It stands as a major site for pilgrims who come to offer prayers, recite the Qur’an, attend lectures and perform acts of charity. For the many who visit, the shrine represents continuity with a living spiritual tradition that reaches back nearly a thousand years.
Dastgeer Sahib shrine in Srinagar
Though Sheikh Abdul Qadir Gilani (R.A) never visited Kashmir, his influence reached the valley through teachers and disciples who brought Qadiri teaching to South Asia. In Srinagar’s Khanyar area stands the famous Dastgeer Sahib shrine, a focal point of devotion for many Kashmiris. The shrine houses relics and has its own local history of devotion and repair. It represents how spiritual figures take root in local cultures, adapting and enriching regional practice.
What is Urs and why it matters
Urs anniversaries mark the death of a saint as a commemoration of union with the Divine. Rather than mourning, the event is celebrated: devotees gather to remember the saint’s life, recite the Qur’an, engage in communal dhikr, listen to sermons and hold gatherings of spiritual music (sama or qawwali in South Asia). Charity and feeding the poor are typical features. Urs is a time for renewal: individual devotees seek spiritual blessings, while communities reinforce bonds of faith and mutual care.
For many people, Urs functions on multiple levels:
A spiritual gathering that revives devotional practice.
A social occasion that brings people together across class and background.
A cultural event that preserves local devotional arts, poetry and music.
A charitable opportunity to serve the needy.
Typical rites and rituals
Although practices vary by region, common elements of an Urs include:
Qur’anic recitation: collective reading and supplication.
Dhikr: groups reciting the names of God and short litanies.
Hamd and Naat: praise-poems in Arabic and local languages celebrating God and the Prophet (PBUH).
Sermons and lectures: teaching that explains the saint’s life and message.
Mehfil-e-sama / qawwali: devotional music sessions in many South Asian shrines.
Ziarat: visiting and paying respects at the tomb, sometimes viewing relics.
Charity and feeding: distribution of food to the poor, a central component.
Processions: in some places, processions and public displays occur, especially where the tradition is deeply rooted.
Organisers generally stress that the core purpose is spiritual: to turn hearts toward God and to renew ethical commitment.
Contemporary observances in 2025
On 5 October 2025, shrines associated with Hazrat Ghaus-e-Azam (R.A) were active with devotees. In Baghdad, the mausoleum drew local and international pilgrims for multi-day gatherings of dhikr, lectures and communal prayers. In South Asia, especially at the Dastgeer Sahib shrine in Srinagar, the day was observed with special programmes: night vigils, recitations, qawwali sessions and large-scale charity meals. Many shrines also used modern tools — live streaming and social media — to include remote devotees who could not travel.
For many devotees, the Urs is a reminder that living spiritual traditions can adapt to new times while keeping their essential message: humility, compassion and service.
The social and moral relevance today
Why does Hazrat Ghaus-e-Azam’s message endure? Several features explain this:
Practical ethics: His teachings stress compassion and justice, which are timeless concerns in any society.
Balance of law and spirit: People facing modern anxieties respond to a message that honours both outward duty and inner peace.
Community orientation: The Qadiriyya emphasis on service and charity offers a framework for organised social aid.
Accessible guidance: His short, direct counsels speak to ordinary people as well as scholars.
In an era of increasing fragmentation, his insistence on unity, tolerance and moral responsibility speaks to both personal transformation and social healing.
Debates and differing views
Like many historical religious figures, Sheikh Abdul Qadir Gilani (R.A) is seen differently across traditions. Some scholars stress hagiographical excesses in later stories; others defend these narratives as expressions of devotional memory rather than literal history. In scholarly circles, there is healthy debate about chronology, authorship of certain works, and the exact historical facts of his life. For devotees, however, the spiritual fruits of his teachings are the primary point of concern.
How to observe Urs with respect and understanding
If you plan to attend an Urs or read about it, here are a few simple suggestions to observe the occasion respectfully:
Approach with sincere intent: the celebrations are primarily devotional, not mere spectacle.
Participate in communal prayers and charity where possible.
Listen to the teachings and reflect on their moral implications.
Remember the central message of service: feeding the poor or assisting the needy is a fitting tribute.
Be mindful of local customs and the diverse ways people express devotion.
Conclusion
The Urs of Hazrat Ghaus-e-Azam (R.A) is more than an annual event; it is a living reminder of a tradition that combines deep learning with compassionate action. Whether observed in Baghdad, Srinagar, or in homes and mosques across the globe, the day calls believers to renew their commitment to inner reform, social justice, and sincere worship. On 5 October 2025, countless hearts turned to the example of this great teacher — a reminder that faith, properly lived, unites people across time and place.
May his example inspire humility, compassion and steadfastness in the service of humanity. Ameen.
Yes, crop failures were frequent — especially when late March snowfall would often damage the bloom. Diseases/ pests were common, & the trees were seedlings with around 95% hard shell & 5% paper-shell, all by chance. Perhaps our orchards had grown too old Around 2010.
By 2008 to 2014, almost everyone had shifted to apples. Today, except for my own 2-kanal almond orchard, no other villager has almond orchard here. Even we also converted the two kanals karewa land to apples for a year, but the year’s experience on Karewa land convinced me & my father to return back to almonds. (Thankfully, we got great returns for our green almonds this year)
The real reason for decline wasn’t just crop failures or mismanagement — it was the market collapse. I still remember:
In the early 1990s, we would sell hard-shell almonds at ₹40/kg.
By 2010, prices hadn’t even touched ₹100/kg.
Even today, the rates are around ₹150/kg.
Growers would sometimes keep their produce for years because there was no demand. One major blow was the import of Californian almonds with minimal TARIFF, which crushed local markets.
Around 2010, a few buyers from Srinagar purchased large chunks of land belonging to pandiths, dug borewells & made apple cultivation possible — inspiring villagers to follow. Producing quality apples on karewas is always challenging especially if you don’t have your own Borewell.
The story of almonds in my village is a reminder: without fair market support and smart policies, even the richest traditions of cultivation can vanish & become thing of past in no time.
Shah Faesal is a name that shines bright in Jammu and Kashmir. Born on May 17, 1983, in a small village called Sheikh Nar in Kupwara’s Lolab Valley, his life is a story of hard work, bravery, and never giving up. From becoming the first Kashmiri to top India’s toughest exam to facing challenges and bouncing back, Faesal’s journey inspires many. At 42, he’s now a senior officer helping his home region grow stronger, proving that dreams can come true even in tough times.
Shah Faesal was born into a family of teachers. His parents, Ghulam Rasool Shah and Mubeena Shah, taught in a government school in Sogam, Kupwara. They loved education and passed that love to Shah, their eldest child. He studied in an Urdu-medium school, where his father helped him with English and math. But life wasn’t easy. In 2002, when Shah was 19, tragedy struck. Militants killed his father for refusing to help them, leaving the family heartbroken. They moved to Srinagar, and Shah turned his pain into purpose.
He studied hard and earned a medical degree (MBBS) from Sher-i-Kashmir Institute of Medical Sciences (SKIMS) in Srinagar, winning a gold medal as the top student in 2008. He also got a master’s degree in Urdu, showing his love for learning and his culture.
Breaking Barriers with UPSC
Shah didn’t stop at medicine. He wanted to serve Kashmir in a bigger way. In 2009, at age 26, he took the Union Public Service Commission (UPSC) exam, India’s toughest test for government jobs. He shocked everyone by getting the highest marks—1,361—and became the first Kashmiri to top it. Choosing Urdu as his subject, he joined the Indian Administrative Service (IAS) in the Jammu and Kashmir cadre. “I wanted to change things for my people,” he said.
Serving Kashmir
As an IAS officer, Shah worked in tough areas. From 2011 to 2013, he was Deputy Commissioner in Kupwara, helping with schools, roads, and disaster relief. Later, in Baramulla (2013–2015), he managed floods and trained young people for jobs. In Bandipora (2015–2016), he worked on saving water and helping communities. In 2018, he went to Harvard University in the U.S. on a Fulbright Fellowship to learn about governance and solving conflicts, making him even better at his job.
A Bold Stand
By 2018, Shah felt frustrated. Kashmir was facing violence, and he didn’t like how things were handled. His tweets about “killings” and the struggles of Indian Muslims got him in trouble with the government. In January 2019, at 35, he quit his IAS job, saying he felt like part of a system hurting his people. “I couldn’t stay silent,” he wrote on Facebook.
Shah then entered politics. In March 2019, he started the Jammu and Kashmir People’s Movement (JKPM) to give Kashmiris a new voice. But in August 2019, when the government removed J&K’s special status under Article 370, Shah was detained for over a year under strict laws. It was a tough time, but he stayed strong.
The Prime Minister, Dr. Manmohan Singh congratulating Dr. Shah Faisal, the Civil Services topper for 2010 from Jammu & Kashmir, in New Delhi on May 26, 2010.
A New Chapter
In 2021, Shah was freed, and he closed JKPM. His resignation was never fully accepted, so in April 2022, the government let him return to the IAS. He started as Deputy Secretary in the Ministry of Tourism, then moved to the Ministry of Culture in August 2022, working on projects to celebrate India’s heritage. In September 2025, he thanked Prime Minister Narendra Modi for giving him a “second chance” and restoring his “dignity.”
Now, Shah has a big new role. On October 3, 2025, he was named Central Prabhari Officer for Bandipora, a remote area in Kashmir. His job is to improve schools, healthcare, farming, and roads, making life better for people there.
A Family Man and Voice for Change
Shah is married to Mutahida Wasim, a Kashmiri woman, and they have a young son. On X (@shahfaesal), he shares thoughts on life, culture, and progress—like praising a film about India and Vietnam or speaking out against disrespect at Kashmir’s Hazratbal shrine. He calls his journey one of “creative destruction,” always finding new ways to grow.
Why Shah Matters
Shah Faesal is more than an officer. He’s a doctor, a poet, and a son of Kashmir who faced loss, rose to the top, and dared to speak out. His return to Bandipora shows his heart is still with his people. As Kashmir sees new changes—like snow in Gulmarg and trains bringing cars to Anantnag—Shah’s story reminds us that one person’s courage can light the way for many.
Police Station Srigufwara arrested a drug peddler Gh. Nabi S/o Gh. Hasan Resident of Sallar Sehgund & seized 24.7 kg of Ganja from his house in Sehgund Saller , Case registered under NDPS Act. Anantnag Police remains committed to a drug-free society.
The Hurun India Rich List 2025, released on October 1, 2025, shows India has many super-rich people including young Aravind Srinivas ,There are 1,687 people with wealth over Rs 1,000 crore, and their total wealth is Rs 167 lakh crore—almost half of India’s total economy. The list includes 358 billionaires, a big jump from just 59 in 2012. Most of these rich people (66%) built their wealth themselves, especially in industries like medicine, manufacturing, and tech.
The youngest billionaire on this list is Aravind Srinivas, who is only 31 years old. He’s from Chennai and has a net worth of Rs 21,190 crore (about $2.5 billion). His wealth comes from his company, Perplexity AI, which he started in 2022. This company makes a smart search engine that gives direct answers with sources, unlike regular search engines that just show links. It’s now worth over $3 billion and has 10 million users every month.
Who is Aravind Srinivas?
Background: Aravind grew up in Chennai and studied Electrical Engineering at IIT Madras. He later got a PhD in Computer Science from UC Berkeley in the USA.
Career: He worked at big tech companies like OpenAI and Google Brain, learning about artificial intelligence (AI). In 2022, he started Perplexity AI with friends to make a better way to find information online. The company works with big names like NVIDIA and has raised $250 million.
Personal Life: Aravind calls himself a “Chennai boy” and posts about his life and tech on X (@aravind). He believes AI can help everyone learn more, especially in India.
Aravind is younger than other rich people on the list, like the founders of Zepto, Kaivalya Vohra (22) and Aadit Palicha (23), who are also very wealthy but not yet billionaires. His success shows how fast tech startups can create wealth in India.
Key Facts from the Hurun India Rich List 2025
Rank
Name
Wealth (Rs Crore)
Age
Business
1
Mukesh Ambani & family
9,50,000
68
Reliance Industries
2
Gautam Adani & family
8,20,000
62
Adani Group
–
Shah Rukh Khan
12,490
59
Movies and brands
–
Aravind Srinivas
21,190
31
Perplexity AI
Mumbai has the most billionaires (451), and even Bollywood star Shah Rukh Khan became a billionaire this year because of his hit movie Jawan 2 and brand deals. The list also has 13 new billionaires, including Roshni Nadar Malhotra from HCL.
Aravind’s story is inspiring. From studying in Chennai to building a global AI company, he shows that young Indians can achieve big things. You can try Perplexity AI for free if you want to see what he’s created!
Dr. Sheikh Saleh Al-Talib, former Imam and preacher of Masjid al-Haram in Mecca, has been released from Saudi prison after over seven years of detention, advocacy groups confirmed. However, the prominent Sunni scholar is now under house arrest and required to wear an electronic ankle monitor, drawing criticism from human rights organizations.
Al-Talib, born in 1974 and a judge in Mecca’s District Court, was arrested in August 2018 amid a crackdown on dissent under Crown Prince Mohammed bin Salman. His detention stemmed from sermons criticizing government policies, including mixed-gender gatherings and normalization with Israel. Despite an initial acquittal in 2022, an Appeals Court sentenced him to 10 years, with the Supreme Court later intervening to prolong his ordeal.
“His release is a step forward, but house arrest and digital monitoring are a transfer from prison to a ‘digital prison,’” said Together for Justice, a human rights group. They demand his unconditional freedom and call for UN intervention to address Saudi Arabia’s detention of dissidents.
The case reflects a broader pattern of targeting clerics and activists, such as Salma al-Shehab, sentenced to 34 years for critical tweets. No official Saudi statement has been issued on Al-Talib’s release. Advocacy groups like Prisoners of Conscience and DAWN continue to monitor the situation, urging global solidarity for free expression in the Kingdom.
In 2016, Joe Biden, who was then the Vice President of the United States and later became President, shared a deeply personal story that touched many hearts. It was about a tough time in his life when his son, Beau Biden, was battling brain cancer. To help his son’s family, Biden thought about selling his family home. This story, which also involves a kind offer from his friend and boss, President Barack Obama, shows a side of American politics that feels human and real. This article explains what happened, why it matters, and how it compares to the lives of leaders in other countries, all in simple, clear English.
The Story: A Father’s Worry
Joe Biden’s son, Beau, was a lawyer and the Attorney General of Delaware, a state in the US. In 2013, at the age of 44, Beau was diagnosed with a deadly type of brain cancer called glioblastoma. As Beau’s health got worse, he could no longer work, which meant his family lost his income. Beau had a wife and two young children to support, and medical bills in the US can be very expensive, even for serious illnesses like cancer.
Joe Biden, who was Vice President at the time (from 2009 to 2017), was worried about how to help Beau’s family. Although Biden earned a good salary—about $230,000 a year—he didn’t have a lot of extra money. His wealth was mostly tied up in his family home in Wilmington, Delaware, a house worth around $1 million. To raise money for Beau’s family, Biden thought about selling this home, which was his main asset. He didn’t want to take out a loan because the terms were strict, and he wasn’t sure he could pay it back after his time as Vice President ended.
One day, Biden shared his worries with Barack Obama, the President at the time and a close friend. Obama didn’t hesitate. He said, “Joe, don’t sell your house. I’ll give you the money. Whatever you need, I’ll help.” This offer came from Obama’s personal bank account, not government funds. In the end, Biden didn’t need to sell the house or take Obama’s money, as they found other ways to manage. Sadly, Beau passed away in May 2015, despite treatment. Biden shared this story publicly in a 2016 interview with CNN, and he got emotional talking about his son and Obama’s kindness.
When and Where Did This Happen?
The story came out in January 2016, when Biden spoke to CNN about his life and his work on cancer research, something he cared deeply about after losing Beau. Some retellings of the story, like the one you might have heard, say it was revealed just before Biden left office in January 2017, during Obama’s farewell speech. That’s not quite right—it was shared a year earlier. Also, the house wasn’t 4,000 square feet as some claim; it’s actually about 6,850 square feet, a minor mix-up.
Biden also wrote about this moment in his 2017 book, Promise Me, Dad, where he described his fears for Beau’s family and Obama’s generous offer. News outlets like The New York Times, The Washington Post, and Politico reported on it, confirming the story is true. Biden’s openness about his financial worries showed a side of him that many people could relate to—a parent trying to do the best for their child in a tough situation.
Why This Story Matters
This story is powerful because it shows that even someone as important as the US Vice President can face money troubles. In the US, leaders like Biden have to follow strict rules about money. They must report their income and assets every year, and they can’t accept big gifts or use their position to get rich. For example, US laws (like the Ethics in Government Act) stop officials from taking loans or gifts that could look like bribes. This meant Biden couldn’t just ask a bank to cancel a loan or accept a free house from a wealthy friend without breaking the law.
The story also highlights the friendship between Biden and Obama. Obama’s offer to help wasn’t about politics—it was a personal act of kindness. It shows that even in a powerful country like the US, leaders can face human struggles and rely on friends, just like anyone else.
Comparing to Other Countries
The original story you mentioned asks if leaders in Muslim-majority countries, like Pakistan, would face the same kind of financial struggles as Biden. Let’s look at this idea in a simple way.
In many countries, including Pakistan, some leaders have been accused of living very wealthy lives, sometimes in ways that raise questions. For example, in Pakistan, politicians and their families have been linked to expensive properties in places like London or Dubai, as seen in the Panama Papers (a 2016 leak of secret financial documents). Some leaders have faced court cases over claims they misused public money or took gifts, like luxury cars, at low prices. Pakistan’s National Accountability Bureau (NAB) investigates such cases, and the country ranks 133 out of 180 on a global list of corruption levels (Transparency International, 2023), which suggests corruption is a big issue.
In contrast, the US has stricter rules to stop leaders from misusing power for money. For example:
Loans: Biden couldn’t get a loan forgiven without it being seen as a bribe, which could lead to investigations.
Rich friends: US leaders can’t accept big gifts like houses or money from wealthy people without reporting it. This could break laws like the anti-bribery statute (18 U.S.C. § 201).
Offshore companies: Setting up secret companies in places like Panama to hide money is illegal in the US and could lead to tax evasion charges. Biden has never been linked to such schemes.
Family wealth: Unlike some political families in other countries, Biden’s sons didn’t build huge fortunes. Beau worked in public service, and Hunter Biden faced legal issues but didn’t amass billions.
Spending public money: US leaders can’t easily use government funds for personal luxuries, like buying private planes or spending millions on fancy dinners. Such actions would be audited and could lead to serious consequences, like impeachment.
In Pakistan, some leaders have been accused of using “discretionary funds” (money they can spend without much oversight) for personal benefits, like fancy trips or home upgrades. For example, reports have mentioned millions spent on official residences or dinners, though leaders often say these are for official duties. These differences don’t mean every leader in Pakistan or other Muslim-majority countries is corrupt—some, like former Pakistani Prime Minister Imran Khan, have pushed for simpler lifestyles. But the systems in some countries make it easier for leaders to gain wealth than in the US.
Could This Happen Elsewhere?
Could a leader in a country like Pakistan face a situation like Biden’s, where they worry about money and think about selling their home? It’s possible, but it depends. In countries with less strict rules or more corruption, leaders might have other ways to get money, like business deals or favors from wealthy friends, which aren’t always legal. In places with strong laws, like the UK or US, leaders are watched closely, so they’re less likely to rely on such methods.
For example, in the UK, Members of Parliament (MPs) and Prime Ministers must declare their income, gifts, and interests. If a UK leader tried to accept a big gift or hide money offshore, they’d face investigations by bodies like the Parliamentary Commissioner for Standards. The UK’s anti-corruption laws are similar to the US’s, though not exactly the same. In contrast, in some Muslim-majority countries with weaker systems, leaders might face fewer checks, making it easier to build wealth but harder to trust the system.
Conclusion
Joe Biden’s story is true and shows a human side of a powerful leader. He faced a parent’s worst nightmare—losing a child—and worried about money like many ordinary people. Barack Obama’s offer to help was a sign of true friendship, not political show. This story stands out because it’s rare for a US leader to share such a personal struggle, given the strict rules they follow.
When we compare this to other countries, like Pakistan, we see that not all leaders face the same limits. Some have been accused of living extravagantly, while others try to be modest. The difference often comes down to the laws and how well they’re enforced. Biden’s story reminds us that leadership, at its best, is about honesty, struggle, and helping each other—no matter where you are in the world.
The Department of Civil Engineering, Baba Ghulam Shah Badshah University (BGSBU) Rajouri, in collaboration with the Border Roads Organisation (BRO), organised a field visit on Saturday for B.Tech Civil Engineering students to the prestigious BG Tunnel and Manjakote Bridge projects.
The programme was held under the directions of Registrar Sh. Abhishek Sharma (IAS), who has been instrumental in creating practical exposure opportunities to supplement classroom learning.
During the visit, BRO engineers shared detailed insights into the technical aspects, design challenges, and execution strategies of these landmark infrastructure projects.
Congratulating the Civil Engineering Department, Registrar Sharma emphasised that such experiential learning initiatives should be held regularly to strengthen the academic and professional growth of students.
The visit was flagged off by Dr. Vishal Puri, Principal, CoET, and Head, Department of Civil Engineering, Er. Vaseem Shahnaz, who encouraged students to make the most of this valuable hands-on learning experience.
Students expressed enthusiasm and gratitude for the opportunity.
Ms. Muqadasa Hamid said the visit helped them understand modern tunnelling methods like the New Austrian Tunnelling Method (NATM), widely used in the Himalayan region.
Mr. Waqar Younis highlighted that the visit provided first-hand knowledge of pre-stressed concrete work, foundations, and the role of geology in bridge construction.
The field visit was supervised by Dr. Pervez Alam and Er. Zishan Aslam, faculty members of the Civil Engineering Department.
Expressing gratitude, HoD Er. Vaseem Shahnaz thanked Registrar Sharma for his constant encouragement and the BRO engineers for their full cooperation in facilitating this important academic activity.
The Department of Economics, Islamic University of Science and Technology (IUST), organized an expert talk on “Writing an Effective Research Proposal for Major Grants and International Funding.” The session was delivered by Vice Chancellor Prof. Shakil A. Romshoo, who shared his extensive experience in securing prestigious research grants.
Prof. Romshoo highlighted the need to align academic research with the vision of NEP-2020, national priorities, and pressing global challenges such as climate change and human health. He stressed that multidisciplinary collaborations, impactful research design, and effective proposal presentation are key to winning major funding opportunities. He also emphasized sustainability, the Sustainable Development Goals, and the transformative role of Artificial Intelligence in shaping future research directions. The event was attended by faculty members, research scholars, and students from across disciplines, and concluded with an engaging interaction with the Vice Chancellor.
India’s in-form opener Abhishek Sharma is on the cusp of creating history as Team India gears up for the high-stakes Asia Cup final against Pakistan in Dubai on Sunday. The youngster’s explosive run with the bat has put him within touching distance of eclipsing records held by T20I greats Rohit Sharma, Virat Kohli and Pakistan’s Mohammed Rizwan. Heading into the tournament, there was excitement about Abhishek Sharma, as he had delivered several strong performances in two seasons in the Indian Premier League (IPL), pairing alongside Australian all-format star Travis Head. The two delivered skyrocketing starts for Sunrisers Hyderabad (SRH). Abhishek has scored the most runs in the Asia Cup, with 309 runs at an average of 51.50 and a strike rate of 204.63, including three fifties and a best score of 75, all of which came in succession during the Super Four stage. He stands just 11 runs away from breaking Virat Kohli’s record of most runs by an Indian during a multi-nation T20I tournament. Dubai stadium houseful for India-Pakistan Asia Cup title clash Also, Abhishek is just 23 runs away from torching England opener Phil Salt’s record for most runs by a batter from a Test-playing nation in a T20I tournament or series. Back in 2023, during a tour to the West Indies, Salt had smashed 331 runs in five T20Is at an average of 82.75 and a strike rate of 185.95, with two centuries and a best score of 119. Abhishek is tied with Rohit Sharma (November 2021 to February 2022) and Rizwan (April to October 2021) for most successive 30-plus scores in T20s, with a total of seven such scores; another 30-plus score could help him leapfrog these two stars. This year in T20I, Abhishek has delivered aggression and consistency, with 588 runs in 11 matches at an average of 53.45 and a strike rate of 211.51, with a century and four fifties. His overall stats in T20Is include 844 runs in 23 matches and 22 innings at an average of 38.36, with a strike rate of 197.65, with two centuries and five fifties and a best score of 135. (ANI)
When I think about Dr. Yusuf al-Qaradawi, I picture a man whose life touched millions, sparking both admiration and debate. He was a scholar, a preacher, and a voice for Muslims worldwide, blending old Islamic teachings with the challenges of modern life. Born in a small Egyptian village on September 9, 1926, he grew up to become one of the most famous Sunni Muslim scholars of our time. He passed away on September 26, 2022, in Doha, Qatar, at 96, leaving behind a legacy that still stirs hearts and minds. Let me take you through his story in a way that feels like we’re sitting down for a chat, exploring who he was, what he stood for, and why he remains such a big deal.
Growing Up in Egypt
Yusuf al-Qaradawi’s early life wasn’t easy. Born in Safat Turab, a village in Egypt’s Nile Delta, he lost his father at two years old. His uncle raised him, and even as a kid, Yusuf showed a knack for faith. By 12, he’d memorized the entire Quran—a huge feat that marked him as special. He loved learning and went to Al-Azhar University in Cairo, one of the oldest and most respected Islamic schools in the world. In 1953, he graduated with a degree in Islamic theology, and years later, in 1973, he earned a PhD there. His thesis was about zakat (Islamic charity) and how it could help solve social problems. That work became a book that’s still studied today.
As a teenager, Yusuf joined the Muslim Brotherhood, a group founded by Hassan al-Banna to revive Islamic values and resist Western influence. This choice shaped his life. The Brotherhood’s ideas about faith and justice spoke to him, but it also got him in trouble. Egypt’s rulers—first King Farouk, then Gamal Abdel Nasser—saw the group as a threat. Yusuf was arrested three times (in 1949, 1954, and 1962) for his activism. By 1961, things got so tough that Egypt took away his citizenship, forcing him to leave. He moved to Qatar, where he’d spend most of his life.
A New Home in Qatar
In Qatar, Yusuf found a fresh start. He taught at universities and started building a name for himself. Qatar gave him a safe place to write, speak, and share his ideas. In 1977, he helped start the Faculty of Sharia and Islamic Studies at Qatar University, where he served as dean. Later, he founded the Centre for Sunnah and Seerah, a place to study the Prophet Muhammad’s life. These roles let him teach young Muslims and shape how Islam was understood in a fast-changing world.
But what really made him famous was his TV show, Al-Sharia wa al-Hayat (Sharia and Life), which aired on Al Jazeera from 1996 to 2013. Every week, millions tuned in to hear him talk about everything—family life, money, politics, even how Muslims should live in non-Muslim countries. His warm, clear style made complex religious ideas feel approachable. I imagine people sitting in their living rooms, nodding along as he explained how to be a good Muslim in today’s world.
A Voice for the “Middle Way”
Yusuf al-Qaradawi believed in something called wasatiyya, or the “middle path.” For him, Islam didn’t have to be stuck in the past or blindly follow modern trends. He wanted a balance—sticking to core Islamic values while adapting to new times. This idea made him popular, especially with younger Muslims who felt torn between tradition and modernity.
He wrote over 120 books, covering topics like charity, women’s rights, and jihad (struggle or holy war). His book on zakat is still a go-to for scholars. He also started groups like the International Union of Muslim Scholars in 2004, which he led until 2018, and the European Council for Fatwa and Research, helping Muslims in the West live by Islamic rules. His fatwas (religious rulings) were practical—like saying it’s okay for Muslims to wish Christians a happy holiday or that women could study and work.
But not everyone agreed with him. His views on some issues stirred up big arguments, and that’s where things get complicated.
What He Believed
Let’s talk about what made Yusuf al-Qaradawi such a big figure—and why some people loved him while others didn’t.
Palestinian Rights and Jihad: He strongly supported Palestinians, calling their fight against Israeli occupation a legitimate form of jihad. He believed Muslims had a duty to resist oppression. This made him a hero to many who saw him standing up for justice. But he also supported suicide bombings in Palestine and attacks on U.S. troops in Iraq, which shocked others. To critics, this was promoting violence, and it led to bans from countries like the U.S., UK, and France.
Women’s Roles: He encouraged women to get educated and work, which was progressive for some Muslim scholars. But he also said husbands could lightly “discipline” their wives in rare cases, based on his reading of the Quran. Many called this outdated and harmful, accusing him of supporting abuse.
The Arab Spring: When uprisings swept the Arab world in 2011, he cheered them on, seeing them as a chance for Muslims to demand fair governments. He wanted societies based on Islamic principles but not strict theocracies. Some saw this as a push for democracy; others thought he was tied too closely to the Muslim Brotherhood’s political goals.
Interfaith and Social Issues: He was open to dialogue with other faiths, saying Muslims could greet Christians or Jews on their holidays. He also called stoning for adultery “un-Islamic,” linking it to Jewish law, not the Quran. But he held harsh views on homosexuality, saying it deserved punishment, and made comments about Jews and the Holocaust that critics called anti-Semitic.
These mixed messages made him a lightning rod. Supporters saw him as a bold voice for justice and moderation. Critics said he fueled division, with some calling him the Muslim Brotherhood’s spiritual leader.
Why He Mattered
Yusuf al-Qaradawi wasn’t just a scholar; he was a bridge between old and new. His TV show, books, and fatwas reached people from Morocco to Malaysia. He gave Muslims a way to think about faith in a world of smartphones, global politics, and cultural clashes. For many, he was a guide who made Islam feel alive and relevant.
When he died in 2022, people mourned him as a giant. Posts on X called him a “light for the Muslim ummah” (community), quoting his prayers for places like Al-Aqsa Mosque. Others criticized him, pointing to his controversial fatwas as a source of division. His family carries on his legacy—his three daughters are PhD holders, one a nuclear scientist, and his son, Abdulrahman, is a poet and activist. Sadly, Abdulrahman has been detained in Egypt since 2023, and groups like Amnesty International are fighting for his release.
The Big Picture
Looking back, I see Yusuf al-Qaradawi as a man of his time. He lived through wars, revolutions, and huge changes in the Muslim world. He tried to answer tough questions: How do you stay true to faith in a globalized world? How do you fight injustice without losing compassion? Not everyone liked his answers, but he got people talking. His life reminds me that faith isn’t just about rules—it’s about wrestling with big ideas and trying to make a difference.
If you want to dig deeper, his autobiography, Ibn al-Qarya wa al-Muhtadi (Son of the Village and the Guide), tells his story in his own words. For now, his name lives on—in classrooms, mosques, and debates about what it means to be Muslim today.
The Islamic University of Science and Technology (IUST) convened the 6th meeting of its University Library Committee. The meeting chaired by Prof. Shakil A Romshoo, Vice Chancellor, was attended by Prof. A. H. Moon (Dean Academic Affairs), Prof. Sumeer Gul (Head, Dept. of Library & Information Sciences, KU), Dr. Fayaz Ahmad Lone (Librarian, KU), Dr. Sheikh Mohammad Imran (Librarian, IUST), Finance Officer Mr. Sameer Wazir, Deans, Heads of Departments, and officers/officials of the Rumi Library.
The deliberations focused on evolving the Rumi Library into a modern and sophisticated learning and research centre aligned with the needs of a changing educational landscape. Members discussed strategies to transform the library from a traditional repository into a dynamic hub for collaboration, innovation, and digital literacy. The committee approved a significant investment in expanding the library’s print and digital resources, including academic databases, e-journals, and e-books, aimed at providing seamless 24/7 access to information for students and faculty. Plans were also discussed to integrate emerging technologies such as artificial intelligence (AI) tools, virtual reality (VR) labs, and enhanced tech-lending services. These initiatives are intended to equip the university community with advanced digital skills and new avenues for creative research and learning.
Prof. Shakil Ahmad Romshoo, underlined that the library is the intellectual heart of IUST and reaffirmed the university’s strong commitment to strengthening it as a vital resource for students, researchers, and faculty. He noted that the forward-looking plan reflects IUST’s resolve to transform the library into a dynamic space that not only supports learning but also inspires innovation, discovery, and intellectual growth for generations to come. the library’s role in enhancing information literacy was also highlighted during the meeting with a commitment to introduce more training programs that will enable students and faculty to critically navigate and evaluate complex information landscapes.
Farooq Abdullah is one of the most experienced and colourful political leaders in India. For more than forty years, he has been at the centre of politics in Jammu and Kashmir, carrying forward the legacy of his father, Sheikh Abdullah, while also carving out his own distinct identity. Known for his charisma, outspoken nature, and sharp political instincts, Abdullah remains a towering figure in Kashmiri public life.
Early Life and Education
Farooq Abdullah was born on 21 October 1937 in Srinagar, Jammu and Kashmir. He is the eldest son of Sheikh Mohammad Abdullah, also known as the “Lion of Kashmir,” who founded the Jammu and Kashmir National Conference (NC) and played a key role in shaping the state’s political destiny after independence.
Farooq grew up in a politically charged atmosphere but chose medicine as his profession. He studied medicine in India and then went on to the United Kingdom, where he trained further and worked as a doctor. His years abroad gave him both professional skills and exposure to global culture.
Entry into Politics
Though trained as a doctor, Farooq Abdullah’s destiny was tied to politics. After his father Sheikh Abdullah’s death in 1982, Farooq returned fully to public life and was chosen as the President of the Jammu and Kashmir National Conference. Within months, he was sworn in as the Chief Minister of Jammu and Kashmir.
His entry marked a generational shift in Kashmiri politics. Charismatic, tall, and outspoken, Farooq Abdullah quickly became a familiar figure in national politics as well.
Chief Minister of Jammu and Kashmir
Farooq Abdullah served as Chief Minister of Jammu and Kashmir multiple times:
1982–1984: His first term, which ended abruptly after he was dismissed by the then Governor in a dramatic political coup supported by the Centre.
1986–1990: His second term saw major challenges, including growing unrest and the rise of militancy in Kashmir. He resigned in 1990 when insurgency peaked.
1996–2002: After six years of President’s Rule, Farooq Abdullah returned as CM with a large majority. This period was marked by attempts at normalisation, though violence and instability continued.
Throughout these years, Abdullah’s leadership style was often described as bold and sometimes controversial, but he remained the key face of mainstream politics in Jammu and Kashmir.
Role in National Politics
Farooq Abdullah also made his mark in New Delhi. He was elected several times to the Lok Sabha and served as a Union Minister in the United Progressive Alliance (UPA) government under Prime Minister Manmohan Singh. As Union Minister of New and Renewable Energy (2009–2014), he promoted solar and wind energy projects across the country.
His presence in Parliament was never dull—Abdullah became known for his candid speeches, humour, and ability to build friendships across party lines.
Personal Style and Popularity
Farooq Abdullah has always stood out because of his personality. Whether in Kashmir or Delhi, he is known for mixing humour with political sharpness. His frank and often bold statements have landed him in controversies but also won him admirers.
In Kashmir, many see him as a “people’s politician” who connects easily with ordinary citizens. At the same time, his critics argue that his party’s governance did not do enough to resolve deep-rooted problems in the state.
Controversies and Challenges
Farooq Abdullah’s career has not been free of controversy.
His terms as Chief Minister coincided with some of the most difficult years in Kashmir, especially the rise of militancy in the late 1980s and early 1990s.
Political opponents have accused him of being too close to New Delhi at times, while others have accused him of not doing enough to check violence.
In recent years, he has also faced investigations in alleged financial irregularities, including the Jammu and Kashmir Cricket Association (JKCA) case. Abdullah has denied any wrongdoing.
Current Role and Legacy
Even in his late eighties, Farooq Abdullah remains active in politics. He continues to lead the Jammu and Kashmir National Conference and has played an important role in recent political developments, especially after the abrogation of Article 370 in August 2019. He was one of the senior leaders detained during the clampdown but later released, after which he helped form the People’s Alliance for Gupkar Declaration (PAGD) to push for the restoration of Jammu and Kashmir’s special status.
Farooq Abdullah’s legacy is a mix of achievements, controversies, and resilience. He has been a bridge between Kashmir and New Delhi, sometimes criticised, sometimes praised, but always central to the political story of Jammu and Kashmir.
Conclusion
From doctor to chief minister, from national politician to regional elder statesman, Farooq Abdullah’s life is a reflection of the complex history of Jammu and Kashmir itself. Loved and criticised in equal measure, he remains a key voice for his people and one of the most influential Kashmiri leaders of modern times.
Sonam Wangchuk is one of the most inspiring figures to come out of Ladakh in recent decades. He is best known as an engineer, innovator, teacher, and environmental activist who has worked to improve education and water management in the Himalayan region. Over time, he has also become a strong voice for Ladakh’s people and their demands for sustainable development and political recognition.
Early Life and Struggles
Born on 1 September 1966 in a small Ladakhi village, Wangchuk grew up in a region with very limited schools and resources. As a child, he struggled with a system that often did not understand the needs of Ladakhi students. Many of them were forced to study in languages and formats that had little connection with their lives in the mountains.
This early experience left a strong mark on him. He realised that education should not just be about memorising textbooks but about practical learning that helps students solve real-life problems.
Founding SECMOL: A Student-Led Movement
In 1988, Wangchuk and a group of like-minded young people started the Students’ Educational and Cultural Movement of Ladakh (SECMOL). This was not just another NGO but a movement to change how education worked in the region.
SECMOL focused on helping “failures” of the system – students who could not pass standard exams – by teaching them in simple, local ways. The SECMOL campus itself is eco-friendly, powered by solar energy, and designed for hands-on learning. Over the years, the campus has trained thousands of Ladakhi youth in practical skills, communication, and confidence-building.
The Ice Stupa: A Cool Innovation
One of Wangchuk’s most famous inventions is the Ice Stupa, an artificial glacier shaped like a cone. The idea was simple but powerful: store water in the form of ice during winter and let it melt slowly in spring when farmers need it most.
This low-cost technique became a game-changer in Ladakh, where climate change has caused glaciers to melt earlier than before. Today, the Ice Stupa model has been tested not only in Ladakh but also in places like Switzerland.
Awards and Recognition
For his work, Wangchuk has received international recognition. The biggest honour came in 2018, when he was awarded the Ramon Magsaysay Award, often called Asia’s Nobel Prize. He has also been celebrated by groups like Rolex and featured in global media for his unique approach to education and climate adaptation.
Interestingly, after the Bollywood film 3 Idiots became a hit in 2009, many people saw Wangchuk as the inspiration for Aamir Khan’s character “Phunsukh Wangdu”. While he has said the connection is not exact, the film definitely brought him into the spotlight.
Activism and Recent Controversies
In recent years, Wangchuk has become a strong supporter of Ladakh’s demand for statehood and constitutional safeguards. His speeches and campaigns have drawn huge crowds, especially among the youth.
However, this activism has also brought him into conflict with the government. In September 2025, the Home Ministry cancelled the FCRA registration of SECMOL, citing “repeat violations” of rules on foreign donations. Officials accused the NGO of financial irregularities, such as depositing cash into foreign-funding accounts and receiving money “against the national interest.”
The cancellation came just a day after violent protests in Ladakh, where the government blamed Wangchuk’s speeches for provoking unrest. Investigations by the Central Bureau of Investigation (CBI) are also ongoing. Wangchuk and his supporters, however, maintain that the organisation has worked honestly and that these actions are politically motivated.
Legacy and Future
No matter the current controversies, Sonam Wangchuk’s contribution to Ladakh cannot be ignored. Through SECMOL, the Ice Stupa project, and the Himalayan Institute of Alternatives (HIAL), he has shown that local problems can be solved with local solutions.
He stands as a rare combination of teacher, innovator, and activist – someone who speaks not only for education and environment but also for the rights of his people.
As the situation unfolds, Wangchuk’s story reminds us that individuals with strong ideas can bring about big changes, but they also face equally big challenges.
Sana Khan, once a shining star in Indian films and television, has had a life full of ups and downs. Born in the busy streets of Mumbai, she rose to fame with her charming looks and bold roles. But in 2020, she left it all behind to follow her faith. Today, at 37 or 38 years old, Sana lives a simple life as a wife, mother, and businesswoman. She shares glimpses of her spiritual journey on social media, inspiring many fans. This article looks at her story in simple words, from her early days to her latest updates.
Early Life: Growing Up in Mumbai
Sana Khan was born on August 21, 1987 or 1988, in Dharavi, a crowded area in Mumbai. Her full name is Saiyad Sana Khan, but she is known simply as Sana Khan. Her father came from Kannur in Kerala, and he is a Malayali Muslim. Her mother, Saeeda, was from Mumbai and was Sana’s biggest supporter.
Life was not always easy. In March 2009, Saeeda had a serious health problem—a brain hemorrhage. Sana was very young then, just starting her career. She often shared how her mother’s love shaped her strong personality. Sadly, Saeeda passed away on June 24, 2025, after a long illness. Sana shared the news on Instagram, asking for prayers. She said, “She returned to Allah,” and attended the funeral in Mumbai. Friends and fans sent love, remembering Saeeda’s kindness.
Starting Her Career: From Ads to Films
Sana entered show business at a young age. In 2005, she acted in her first film, Yehi Hai High Society, a small Hindi movie. She also did over 50 TV ads for brands like Secret Temptation and Xbox 360. Her big break came with item songs—short dance numbers—in films like E (Tamil, 2006) and Journey Bombay to Goa (2007).
One ad made her famous but also caused trouble. In 2007, she starred in an Amul Macho underwear commercial where she washed clothes in a funny, bold way. It looked like she was acting out something private, and people complained. The government banned it for being too sexy. But it brought her attention.
Sana worked in many South Indian films too. In Tamil, she won an award for Silambattam (2008). She acted in Telugu films like Kalyanram Kathi (2010), Kannada’s Kool…Sakkath Hot Maga (2011), and even Malayalam movies. In Bollywood, she played a key role in Salman Khan’s Jai Ho (2014) and did a cameo in Toilet: Ek Prem Katha (2017). Her last film was Wajah Tum Ho (2016), a thriller with Gurmeet Choudhary.
TV Fame: Bigg Boss and Reality Shows
TV made Sana a household name. In 2012, she joined Bigg Boss 6, hosted by Salman Khan. She finished third, winning hearts with her honest talks and fights. It opened doors for more shows like Jhalak Dikhhla Jaa 7 (dance, 2014), Bigg Boss Halla Bol (2015), and Fear Factor: Khatron Ke Khiladi 6 (stunts, 2015).
She also did web series like Zindabaad (2018) and Special OPS (2020). In music videos, she appeared in “Black Till” (2015). Sana’s career lasted 15 years, from 2005 to 2020. She earned awards like the ITFA Best New Actress for Silambattam in 2009.
Love Life: Heartbreak and a New Beginning
Sana’s personal life was in the news too. In 2019, she dated choreographer Melvin Louis. They shared cute posts online, but it ended badly. Melvin was accused of cheating, and Sana felt hurt. Fans supported her during the breakup.
Then came a big change. On October 8, 2020, Sana announced she was quitting acting. In an emotional Instagram post, she said she wanted to “serve humanity and follow the orders of my Creator.” It was a shock to fans, but she explained her growing faith in Islam guided her.
Just weeks later, on November 21, 2020, she married Mufti Anas Sayed, a Muslim cleric from Surat, Gujarat. They met through a voice note from Islamic scholar Maulana Tariq Jameel. Sana added “Saiyad” to her name after marriage. Anas is her partner in faith and life. They run the Hayat Welfare Foundation together, helping people in need.
Family Joys: Becoming a Mother
Sana and Anas welcomed their first son, Saiyad Tariq Jamil, on July 5, 2023. Sana shared sweet photos, calling him her “little prince.” In November 2024, she announced her second pregnancy, thanking Allah. On January 5, 2025, their second boy, Saiyad Hasan Jamil, was born. Sana posted a video saying, “Overflowing with joy! Big brother Tariq Jamil welcomes his baby brother.” Fans loved the family moments.
Business and Spiritual Work: A New Path
After leaving films, Sana started businesses. She launched “Face Spa by Sana Khan,” a beauty center, and “Haya By Sana Khan,” a clothing line for modest fashion. These show her interest in wellness and style that fits her beliefs. Her net worth is around Rs 20 crores from her career and ventures.
Through Hayat Welfare Foundation, she and Anas help the poor, like giving food and education. Sana often posts about Islam on Instagram. In September 2024, she said embracing faith helped her leave her “glamorous” past. She gets emotional thinking about old days but feels peace now. In June 2025, she and Anas went for their first Hajj pilgrimage to Mecca, sharing a video before leaving.
Latest Activities: Faith, Family, and Inspiration
In 2025, Sana’s life is quiet but full. After her second son’s birth in January, she focused on family. The sad loss of her mother in June was tough, but she found strength in prayers. She attended the funeral and shared videos from home, dressed in black, with friends by her side.
Sana keeps inspiring others. In November 2024, actor Urfi Javed criticized her for comments on women’s clothes, but Sana stood by her views on modesty. She also spoke about how “Shaitan” (evil) once made her forget her values in showbiz.
Today, Sana celebrates small joys. On her birthday in August 2025, she shared hopes for growth in career, health, and family. Her Instagram (@sanakhan21) has millions of followers who admire her courage. From red carpets to quiet prayers, Sana Khan’s journey shows it’s okay to change for what feels right.
Sana’s story reminds us that life can take new turns. As she raises her boys and helps others, she proves faith and family can bring true happiness. What do you think of her choices? Share in the comments!
Violent clashes between protesters and security forces in Leh, Ladakh, left four dead and over 70 injured on September 24, as long-simmering demands for statehood and local governance erupted into chaos. The unrest, dubbed a “Gen Z revolution” by activist Sonam Wangchuk, saw youth torch a BJP office and a CRPF vehicle, prompting police to use tear gas and batons. Here’s what unfolded: Key Developments
Roots of Unrest:
Since Ladakh became a Union Territory in 2019 after the abrogation of Article 370, locals have demanded statehood, Sixth Schedule protections for tribal autonomy, job reservations, a separate Public Service Commission, and two parliamentary seats for Leh and Kargil. Hunger Strike Catalyst:
Climate activist Sonam Wangchuk’s 15-day hunger strike, starting September 10, galvanized support from students, monks, and locals. The protest intensified when two elderly strikers were hospitalized on September 23, triggering a shutdown call by the Leh Apex Body’s (LAB) youth wing. Youth Anger Boils Over: On September 24, a peaceful march turned violent as youth pelted stones, set fire to the BJP office and a CRPF vehicle, and vandalized government buildings. Police firing to control the mob resulted in four deaths, escalating tensions. Government’s Response:
The Ministry of Home Affairs accused Wangchuk of inciting violence with “provocative speeches” referencing Arab Spring and Nepal’s Gen Z protests. A curfew was imposed under Section 163 of BNSS to restore order. Wangchuk’s Defense:
Ending his fast, Wangchuk called the violence an “outburst of youth anger” due to government inaction on scheduled October 6 talks. He condemned the chaos, urging peace to protect five years of advocacy. Political Fallout: The BJP blamed Congress for instigating unrest, while opposition leaders like Mehbooba Mufti criticized the Centre’s post-2019 policies. The government highlighted increased ST reservations (from 45% to 84%) as progress, dismissing the protests as “politically motivated.”
Background Ladakh’s 2019 transition to a Union Territory was initially celebrated for recognizing its Buddhist-majority identity but soon led to grievances over lost local governance and job opportunities. Wangchuk, a prominent voice, has highlighted youth unemployment and fears of land grabs by outsiders, fueling what he calls a “betrayal” of 2019 promises. What’s Next? With Leh under curfew and talks stalled, the unrest underscores deep frustrations in the strategic Himalayan region bordering China and Pakistan. Wangchuk’s call for calm seeks to refocus the movement, but the government’s hardline stance and mutual accusations threaten further escalation.”
