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

SKUAST-K’s RBIC

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

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

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

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

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

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

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

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

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

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

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

Dr. Mohd. Salim Reshi

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

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

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

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

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

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

Madeenah

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

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

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

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

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

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

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

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

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

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

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

imran

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Pre-Matric Scholarship

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

📘 Introduction and Overview

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

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

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

🎯 Core Objectives

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

🧾 Detailed Components and Eligibility

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

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

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

🎓 Benefits Breakdown

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

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

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

🎓 Benefits Breakdown

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

General Notes on Benefits:

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

📄 Complete Documents Checklist

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

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

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

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

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

State-Specific Nuances:

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

🌟 Advanced Features and 2025-26 Updates

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

🙌 Broader Significance

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

❓ Exhaustive FAQs

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

🏁 Final Thoughts

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

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

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

Fraud Marriage Nexus

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

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

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

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

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

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

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

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

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

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

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

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

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

Arabic Students

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

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

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

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

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

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

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

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

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

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

Al-Jahiz

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

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

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

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

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

Afghan Taliban

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

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

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

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

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

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

exam

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

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

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

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

Baba Ghulam Shah

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

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

Absaar Aejaz

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

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

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

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

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

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

Inspection for MBBS Affiliation Renewal Successfully Conducted at GMC Baramulla

MBBS Affiliation Renewal

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

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

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

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

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

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

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

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

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

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

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

• Prof. Dr. Sheikh Bilal – HOD, Pathology

• Prof. Dr. Hina Bashir – HOD, Anaesthesia

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

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

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

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

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

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

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

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

• ⁠Hospital departments

• Medical college departments

• Library and laboratories

• Boys’ and girls’ hostels

• Lecture halls(interaction with students)

• ⁠canteen and cafeteria

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

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

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

The inspection concluded on a positive and encouraging note.

Dr Saadat Nazir Shah

I/c CPAV, GMC Baramulla

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

Pakistan-Afghanistan Peace Talks Fail

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Nadwatul Ulama-Trained Scholar Explores Imam Muslim’s Methodology and Context in Sahih Hadith Studies

Dr Mohammad Akram Nadwi

I was trained as an `alim in Nadwatul Ulama, Lucknow India. I also did a doctorate in the University of Lucknow where I recently gave a lecture on how Muslim women should go about recovering their public authority as Islamic scholars. In short, what I study is focused on the traditional Islamic sciences of tafsir (Qur’an commentary), hadith, fiqh. However, my preparation for these subjects entailed considerable exposure to Arabic and Urdu literature, philosophy and history, and scholarly critique in these disciplines. It has helped me greatly that I did so because it improved my ability to think and write in Arabic and Urdu. Regrettably, I could not benefit from the same preparation when it comes to thinking and writing in English.

Literary criticism and history have been particularly helpful to me because these disciplines taught me to be attentive to the detail of diction and structure, and to the importance of historical context, in the classical works that I studied. I have written extensively on fiqh, usul al-fiqh, tafsir, Arabic grammar, rhetoric (balaghah), logic, and hadith. It is not practical to describe how I study and learn in all these subjects. I think it can be useful for me to set out how I am working on the largest of my current “work in progress”. This is an analysis of the method of Imam Muslim in his selection and arrangement of Prophetic hadiths in his famous Sahih. Necessarily, such analysis entails comparison with the method of Imam Bukhari. The work involves the closest attention to the wording not only of the hadiths themselves, but of the scholarly apparatus around the text, and, very particularly what is left out of the apparatus, what is suggested in the apparatus in respect of Imam Muslim’s assessment of the value of the text and the narrator.

In order to begin to do this kind of work, the student must have a clear understanding of the historical context. In this case, we need to know what Imam Muslim was trying to do, why he was trying to do it, who he was addressing, and then how his work was received by his contemporaries and subsequent generations. It is not enough simply to pick up an edition of his Sahih and read it as if it was clear what the book meant to achieve. We have to distinguish later editions from the original: for example, the original did not have the chapter divisions and headings found in the most well-known edition by Imam al-Nawawi.

To understand what Imam Muslim is doing the historical context is decisively important. Hadith collections of different kind and quality were in wide circulation. Muslim felt the need for corrective scholarship to provide the Muslim community with a secure corpus of texts reporting the hikmah of the Prophet. To supply that need he developed a particular and consistent methodology to determine the degree of reliability or non-reliability of the hadith texts and their narrators. At the same time Imam Bukhari developed a somewhat different but also consistent methodology for the same purpose.

So, when I read the Sahih of Muslim, I look for 1- the hadiths available to Muslim which he did not present and 2- the reasons for which he omitted them; then I look for variation in his choice of hadiths and narrators from the choice of Imam Bukhari. Thereafter, I look into the details of each text and each isnad and try to work out Imam Muslim’s rationale for the order in which he presents them and the value he puts on them. In all this process there is need for very meticulous attention to the words used, for example when different terms are used for “narrated”. Eventually, after a lot of patient study, it is possible for me to understand and explain the differences in method between the two Sahihs. From study of these differences I am able better to appreciate the scholarly professionalism of these great hadith experts and the religious seriousness of the purpose of their professionalism: they were concerned with accuracy because the soundness of Islamic law and the rightness of Islamic practice depended upon it.

It is much easier to sustain disciplined habits of reading and scholarly integrity when writing if we can keep in mind the high purpose of effort in Islamic studies. The effort affects not only the conduct of the individual and the consequence in the hereafter, it also affects the conduct of the community and the consequences for it.

Writer: Dr Mohammad Akram Nadwi
Oxford London UK

BGSBU Hosts Career Counseling Session; AIM International Announces Upcoming Placement Drive

Career Counseling Session

The Training & Placement Cell (TPC) of Baba Ghulam Shah Badshah University, in collaboration with the University Polytechnic, organized a Career Counseling Session for Polytechnic and Management students. Over 50 students participated in the session.Click Here To Follow Our WhatsApp Channel

Mr. Mohd Arif, Managing Director, AIM International Trade & Tourism, New Delhi, interacted with the students and discussed career opportunities in India and abroad. He also announced that AIM International will soon organize an on-the-spot Job Placement Drive at BGSBU.

The session focused on enhancing student employability and building industry readiness through exposure to global career avenues. Faculty members and representatives from AIM International attended the program.

BGSBU NSS Conducts Cleanliness Drive to Mark Vigilance Awareness Week

Cleanliness Drive

As part of the ongoing Vigilance Awareness Week, the NSS Unit of Baba Ghulam Shah Badshah University (BGSBU) organized a cleanliness drive within the university campus. The initiative aimed to promote the values of integrity, responsibility, and public participation in creating a clean and transparent environment.Click Here To Follow Our WhatsApp Channel

The drive witnessed enthusiastic participation from NSS volunteers who actively engaged in cleaning various areas of the campus, spreading the message of cleanliness and accountability.

Present on the occasion were Dr. Javid Iqbal, Coordinator NSS, along with Dr. Zaheer Abass, Dr. Sachi Sood, Dr. Dil Pazir, and Mrs. Sharuti Sharma, Dr. Shreekar Pant, Programme Officers NSS.

J&K Government Bans Three Ghee Brands in Jammu After Tests Find Sub-Standard Vegetable Oil

Ghee Brands

The Jammu Kashmir Government has banned the sale, storage, and distribution of three ghee brands in Jammu district after laboratory analysis found that the products contained sub-standard vegetable oil instead of pure dairy fat.

Officials from the Food Safety Department confirmed that samples of the three brands, Shri Godhan Desi Ghee (also spelled Shree Gordhan), Eassy Dairy Cow Ghee, and MFP 56 Bhog A2 Desi Ghee, were sent to a testing facility in Delhi, where the reports confirmed serious deviations from prescribed quality standards.According to officials, the three brands, all manufactured in the state of Haryana, failed multiple parameters of purity and safety. “The tests revealed that these ghee brands contained vegetable oil blends not fit for human consumption as pure ghee,” an official said, adding that directions have been issued to immediately withdraw these products from the market.The ban order, issued by the designated Food Safety Authority, specifically applies to Jammu district, where the consumption of these products was found to be relatively higher. In Kashmir Valley, officials said the sale of these brands is negligible, and hence no widespread restriction was required

Retailers and distributors in Jammu have been directed to remove the banned products from their shelves, and the Food Safety Department has launched a verification drive to ensure compliance. Legal proceedings under the Food Safety and Standards Act, 2006, are also being initiated against the manufacturers and distributors involved.Authorities have advised consumers to check packaging details and avoid purchasing these particular ghee brands until further notice. “Public health remains our priority, and strict action will continue against sub-standard food products,” an official spokesperson said.

Meanwhile, health officials have urged the public to remain cautious about unverified brands and to purchase dairy products only from reputed manufacturers that conform to FSSAI certification standards. [KNT]

Why India Is Alarmed by Pakistani Cleric Ibtisam Elahi Zaheer’s Bangladesh Visit Near Sensitive Border Zones ?

Ibtisam Elahi Zaheer

Ibtisam Elahi Zaheer (sometimes spelled Ibtisam Ilahi Zaheer) is a prominent Pakistani Islamic scholar, preacher, and political figure born on August 19, 1971, or January 12, 1972, depending on sources. He is the son of Ehsan Elahi Zaheer, a well-known scholar of the Ahl-e-Hadith movement, a conservative Sunni Islamic sect, who was assassinated in Lahore, Pakistan, in 1987, reportedly due to sectarian tensions with Shia groups. Ibtisam has followed in his father’s footsteps, becoming a key leader in Pakistan’s religious and political landscape.

  • Leadership Roles: Ibtisam is the Chief Organizer and Secretary General of Markazi Jamiat Ahle Hadith, a major Ahl-e-Hadith organization in Pakistan that promotes strict adherence to the Quran and Sunnah (teachings of Prophet Muhammad). He also chairs the Quran O Sunnah Movement Pakistan, a platform focused on spreading Islamic teachings.
  • Political Ambitions: He has run for office as a candidate for Pakistan’s National Assembly, representing the Ahl-e-Hadith community, though he has not won a seat. His political activities often blend religious rhetoric with calls for social and political change aligned with Islamic principles.
  • Education and Outreach: Ibtisam holds a degree in engineering and a master’s in English, which he uses to deliver articulate and fiery speeches in Urdu, English, and Arabic. He is known for his extensive international travels for da’wah (Islamic propagation), addressing topics like Islamic unity, the Palestinian cause, and criticism of Shia beliefs, which has made him a polarizing figure.
  • Public Presence: His Facebook page, with over 52,000 followers, regularly shares updates about his sermons, religious events, and community work. He also maintains a YouTube presence, where his lectures attract thousands of views, often focusing on religious revivalism and anti-Western sentiments.

Why Did Ibtisam Visit Bangladesh?

On October 25, 2025, Ibtisam arrived in Dhaka, Bangladesh, for what he and his supporters describe as a religious tour. His stated purpose was to deliver sermons, attend Islamic conferences, and engage with local Muslim communities. Bangladesh, with its large Muslim population and history of Ahl-e-Hadith influence, is a natural destination for preachers like Ibtisam. However, his activities have raised significant concerns in India due to his proximity to the India-Bangladesh border and his controversial connections.

Detailed Timeline of His Activities in Bangladesh

Ibtisam’s itinerary in Bangladesh includes several stops, particularly in areas close to the India-Bangladesh border, which has heightened India’s suspicions. Here’s a detailed breakdown of his activities based on available information:

  • October 25, 2025 – Arrival in Dhaka: Ibtisam landed in Dhaka, welcomed by local religious figures, including members of Bangladesh’s Ahl-e-Hadith community. His visit was publicized on social media as a religious mission to strengthen Islamic scholarship and unity.
  • October 27, 2025 – Visit to Chapainawabganj: Ibtisam traveled from Naudpara to Chapainawabganj, a district in northwest Bangladesh that shares a porous border with India’s Malda district in West Bengal. He was accompanied by Sheikh Abdul Razzaq bin Yusuf, a Bangladeshi cleric known for his Salafi-leaning sermons.
    • Meetings in Nachole: In Chapainawabganj, they visited Nachole, a border town, and held closed-door meetings at local mosques. Indian intelligence sources claim these meetings involved discussions with local religious leaders, though the exact content remains unclear.
    • Provocative Speech: During a public gathering in Chapainawabganj, Ibtisam delivered a speech urging attendees to “be ready to sacrifice yourself for the cause of Islam.” Indian media outlets, such as India Today, flagged this as potentially inflammatory, interpreting it as a call to radical action, though Pakistani and Bangladeshi sources argue it was a standard religious exhortation about devotion.
  • Upcoming Schedule:
    • November 1, 2025: Ibtisam is scheduled to visit Joypurhat, another district in northern Bangladesh, for a religious gathering.
    • November 2, 2025: He will travel to Nagaon for similar activities, likely involving sermons and meetings with local scholars.
    • November 6–7, 2025: He is set to attend a major Salafi conference in Dangipara, Rajshahi, expected to draw thousands of attendees. This event is organized by Bangladesh’s Ahl-e-Hadith network and will feature prominent clerics.
    • November 8, 2025: Ibtisam is expected to return to Pakistan, concluding his tour.

Historical Context of His Travels

This is not Ibtisam’s first engagement in the region. His father, Ehsan Elahi Zaheer, traveled to Bangladesh and India in the 1970s and 1980s for da’wah, building networks that Ibtisam has inherited. The Ahl-e-Hadith movement has a small but dedicated following in Bangladesh, and Ibtisam’s visit aligns with efforts to strengthen these ties. His international preaching has also taken him to countries like Saudi Arabia, the UK, and Malaysia, where he promotes a puritanical interpretation of Islam.

Why the “Conspiracy” Concerns?

India’s alarm over Ibtisam’s visit stems from his connections to Hafiz Muhammad Saeed, the founder of Lashkar-e-Taiba (LeT), a Pakistan-based terrorist group responsible for the 2008 Mumbai attacks, which killed 166 people and injured over 600. Saeed, a UN-designated global terrorist with a $10 million U.S. bounty, is a senior figure in the Ahl-e-Hadith movement, and Ibtisam is described as a “long-term associate” of his. While Ibtisam has not been directly linked to terrorism, his ideological alignment with Saeed and LeT’s broader network raises red flags.

Here’s a detailed look at the factors fueling India’s suspicions:

  1. Proximity to the India-Bangladesh Border:
    • Chapainawabganj, where Ibtisam visited, is just across from India’s Malda district in West Bengal. This 4,096-km border is notoriously porous, with issues like smuggling, human trafficking, and illegal crossings. Indian intelligence agencies fear Ibtisam’s presence in sensitive border areas could be a cover for reconnaissance or radicalization efforts targeting India’s Northeast (states like Assam, Tripura, and West Bengal).
    • The Northeast has a history of unrest, including ethnic tensions and Islamist militancy. The presence of Rohingya refugees, some of whom have been linked to extremist groups, adds to India’s concerns about cross-border radicalization.
  2. Connections to Zakir Naik:
    • In 2024, Ibtisam met Zakir Naik, a fugitive Indian preacher wanted by India for hate speech, incitement to terrorism, and money laundering. Ascot. Naik, who fled India in 2016 and now lives in Malaysia, visited Pakistan in 2024, where he was hosted by Ahl-e-Hadith groups, including those linked to Ibtisam. Their meeting was publicized, with photos circulating on social media.
    • Naik’s Peace TV channel, banned in India and Bangladesh for promoting extremism, has been accused of inspiring radical groups. Indian authorities see Ibtisam’s association with Naik as evidence of a broader extremist network.
  3. Bangladesh’s Political Instability:
    • Since August 2024, Bangladesh has faced political turmoil after the ousting of Prime Minister Sheikh Hasina’s government following violent protests. The interim government, led by Muhammad Yunus, has struggled to maintain stability, and reports suggest a rise in Islamist influence, including from groups like LeT and Jamaat-e-Islami.
    • Indian media outlets, such as India Today, India.com, and News18, have described Ibtisam’s visit as part of a “major conspiracy” or “evil plot” orchestrated by Hafiz Saeed to destabilize India’s Northeast. They allege Pakistan’s intelligence agency, ISI, may be using religious figures like Ibtisam to expand LeT’s influence in Bangladesh and infiltrate India.
  4. Ahl-e-Hadith’s Militant Ties:
    • The Ahl-e-Hadith movement, while primarily religious, has been linked to militancy in Pakistan. LeT, which shares its ideology, has used religious networks to recruit and fundraise. The UN and U.S. monitor such groups for terror financing, and Ibtisam’s leadership in this movement makes him a person of interest.

No concrete evidence has been made public to prove Ibtisam is directly involved in a terrorist plot, but his connections, provocative rhetoric, and choice of locations have prompted Indian agencies to act cautiously. The Border Security Force (BSF) and other agencies have increased patrols along the West Bengal-Bangladesh border.

Different Perspectives

  • Indian Media and Government:
    • Indian outlets portray Ibtisam’s visit as a deliberate move by Pakistan to fuel unrest in India’s Northeast, a region with complex ethnic and religious dynamics. They frame it as part of a “hybrid warfare” strategy, combining religious radicalization with militant activities. Articles cite his speech and border visits as evidence of intent to radicalize local Muslims or facilitate cross-border operations.
    • The Indian government has not issued an official statement, but security sources quoted in the media emphasize the need for vigilance, especially given recent arrests of suspected LeT operatives in Assam and West Bengal.
  • Pakistani and Bangladeshi Sources:
    • In Pakistan and Bangladesh, Ibtisam’s visit is presented as purely religious. His supporters, including on his active Facebook page, share videos and photos of his sermons, focusing on Islamic unity and charity work. They dismiss India’s concerns as exaggerated or politically motivated to malign Pakistan and Bangladesh’s Ahl-e-Hadith community.
    • Local Bangladeshi clerics, like Sheikh Abdul Razzaq, have hosted Ibtisam warmly, emphasizing his role as a scholar, not a political or militant figure.
  • Global Watchdogs:
    • Internationally, figures like Ibtisam are monitored due to the overlap between Ahl-e-Hadith networks and militant groups. The U.S. Treasury and UN Security Council have sanctioned individuals and charities linked to LeT for terror financing, though Ibtisam himself has not been named in such designations.

Broader Implications

Ibtisam’s visit comes at a time of heightened India-Pakistan tensions, exacerbated by ongoing border disputes and Pakistan’s alleged support for cross-border terrorism. India’s Northeast, with its diverse population and history of insurgency, is particularly vulnerable to external interference. The Rohingya refugee crisis, with over 1 million refugees in Bangladesh, has also created fears of extremist recruitment, as some Rohingya have been linked to groups like Arakan Rohingya Salvation Army (ARSA).

For Bangladesh, hosting figures like Ibtisam risks straining relations with India, a key economic and diplomatic partner. The interim government, already grappling with internal challenges, may face pressure to monitor or restrict such visits to avoid appearing complicit in India’s eyes.

What’s Next?

Indian authorities are closely tracking Ibtisam’s movements, with increased border surveillance and intelligence-gathering in West Bengal and the Northeast. Bangladesh’s government has not publicly commented on the issue, but security cooperation with India may come under scrutiny. Ibtisam’s remaining events, especially the high-profile Rajshahi conference, will likely draw further attention from Indian agencies.

Islam’s Unique Civilisation: Unity of Faith, Culture and History

Islam’s Unique Civilisation

Islam is unique in that it is the only religion that established a civilisation according to its own principles and temperament. Islam is unique also in recognising that religions other than itself exist, that their adherents claim they are true, and that these religions somehow have to coexist. From a position of political and cultural strength the Muslims accordingly established a civilisation that made space for other religions, and the languages and cultures associated with them. The language of its founding Scripture and its founding figure retained its authority. In fact, the authority of that language naturally flowed out of its Arab heartland to wherever the Muslims went, and it became the common language of all cultured peoples, whatever their religion, throughout the vast area from the Atlantic to the South China Sea.Click Here To Follow Our WhatsApp Channel

Other religions have, either by choice or by force of circumstance or a mixture of the two, developed within civilisations founded on principles other than their own. Christianity is perhaps the most extreme case. Its beliefs and rituals, its conception of religious authority and the expression of that authority in formal structures and organisations, were heavily influenced by the Hellenic civilisation into which it had deliberately drifted, away from the beliefs and rituals of the Jewish community where it began. Its principal scriptural language was not the language of the man claimed as its founding figure, but the Greek and, later the Latin, of the Roman world.

History in Islam is dated to the Hijrah – one of a number of momentous decisions taken by the Companions without specific guidance from the Qur’an or God’s Messenger. Another was the decision to collect the Qur’an into a single Mushaf, or Book. The first hijrah, to Abyssinia, was a flight from danger into safety, from persecution to protection. The Hijrah proper, to Yathrib, had those aspects, but more than that, it was the foundation of Madina, the first Muslim city, the gathering in a territory and a jurisdiction of people associated not by tribe, nor by a military and political alliance, but by a common commitment to the faith and to what that commitment entailed. The Hijrah represented an effort to leave behind one way of life and establish a new way of life based on the faith. The conversion of Yathrib into Madina symbolises that momentous change. It entailed lasting effects on personal manners, ethical conduct, social, economic and political relationships, and, very importantly on the pursuit of knowledge, the relationship human beings build with the world around them. This world includes the past as well as the present; it includes natural as well as human phenomena. Muslims made huge leaps in understanding both.

History is important in Islam. It is the informal and unfolded expression of being Muslim. The five daily prayers, the Ramadan fasting, the hajj, and other distinctively Muslim acts of worship and lifestyle, are formal and closed expressions of being Muslim, not shared with peoples who are not Muslim. But history is what Muslims do in the world, the public space, the space that they share with non-Muslims as well as Muslims. In this respect also the exceptional unity of Islam is evident. Aristotle achieved astonishing feats as a thinker and philosopher – many of the divisions and disciplines of knowledge we know today are owed to him. Yet he was a cultural bigot; he despised peoples other than the Greeks and considered them barbarians who should be enslaved until they could become civilised, i.e. Greek. His pupil Alexander, and his imperial successors, put this concept into practice with astonishing courage, military and organisational skill, and unflinching cruelty. Within the mainstream of Islam, by contrast, the greatest men and women were not admired unless they combined great achievement in the world with depth of understanding of Islam and personal piety. It is not until the twentieth century that men like Kemal Ataturk came to be regarded as popular heroes because of their political service to the Muslims, even though, in their personal conduct and attitudes to Islam, they were on the side of the cultural enemies of the Muslims.

The history of Islam is a story of human effort to express and achieve unity between culture, civilisation and religion in every sphere of life. It is an uneven effort, with uneven success. IN our diminished present time, it is found very active in personal lives, especially among the poor; there is not much evidence of it in legal and political structures. But even now, there is very little of elaborated liturgy, or song and dance, in Islamic worship. Worship is still every-day and is allowed to flow into the rest of life. The aesthetic elements of religious activity, among the mainstream Sunnis, are not elaborated and emphasised as they are in other religions, and so expressions in art-forms do not become a substitute for the expression of faith and identity in history.