A new study has found that eating ultra-processed foods can cause people to gain more body fat and harm their reproductive health — even when they eat the same number of calories as people on a natural diet. The research, published in the journal Cell Metabolism, shows that the problem lies in how the food is made, not just how much is eaten.
What the study found
Scientists at the University of Copenhagen’s NNF Center for Basic Metabolic Research studied 43 healthy men aged between 20 and 35. Each man spent three weeks on an ultra-processed diet and three weeks on a minimally processed diet, with a three-month break between them. Both diets had the same amount of calories, protein, fat and carbohydrates.Click Here To Follow Our WhatsApp Channe
Even though the men ate the same number of calories, those on the ultra-processed diet gained around one kilogram more fat compared to when they ate unprocessed foods. Several other health markers linked to heart health also worsened during the processed food phase.
Chemicals and hormone changes
The study also found that the men who ate more ultra-processed foods had higher levels of a harmful chemical called phthalate cx-MINP, which is often found in plastics and food packaging. This chemical is known to disrupt hormones.
Along with this, their levels of testosterone and follicle-stimulating hormone (FSH) dropped. Both of these hormones are very important for sperm production and male fertility.
Why calories are not the full story
This study showed that not all calories are equal. Even if two diets have the same calorie count, the body reacts differently depending on how the food is made.
Ultra-processed foods usually contain artificial ingredients, additives and chemicals from packaging that can affect metabolism, hormone balance and digestion. They may also change the gut bacteria, which can influence how the body stores fat.
Experts react
Lead author Jessica Preston, who carried out the research as part of her PhD, said:
“Our results prove that ultra-processed foods harm reproductive and metabolic health, even if they’re not eaten in excess. It’s the processed nature of these foods that makes them harmful.”
Senior researcher Professor Romain Barrès added:
“We were shocked by how many body functions were disrupted in healthy young men. The long-term effects are worrying and show why food guidelines must be updated.”
What people can do
Health experts recommend reducing the amount of ultra-processed food in daily meals. This includes packaged snacks, sugary cereals, instant noodles, processed meats and many ready-to-eat foods.
Instead, try to eat more natural and whole foods such as fruits, vegetables, whole grains, pulses, nuts, eggs, milk and fresh meat. Cooking at home also helps you control what goes into your food.
The takeaway
The study proves that eating ultra-processed foods can harm the body in several ways — from increasing fat and reducing male hormones to raising exposure to harmful chemicals.
Even if calorie counts look the same, natural and home-cooked foods are much safer for long-term health and fertility.
There was a time when saffron—the golden spice of Kashmir—wasn’t just grown in Pampore. From the early 80s to the mid-90s, it coloured the karewas of many villages like a purple dream. Back then, our childhood wasn’t about carefree laughter or idle play. It was about agricultural chores, hard work, and yes—saffron.Click Here To Follow Our WhatsApp Channe
October days were spent in the fields, plucking those delicate blossoms. Nights turned into long hours of separating the red stigmas by hand—our eyes half-closed, our backs aching, but the hearts of our parents filled with quiet pride. I still remember, our family would produce heaps of saffron, selling it at around ₹100 per tola—a decent amount for the time, though it never quite matched the labour behind it.
But saffron cultivation wasn’t easy. Rodents were the biggest enemies. We dug holes, stuffed them with chilli smoke & sometimes used poison baits to control them. Once, sometime in the late 80s, I was digging a rat hole when suddenly, instead of a rodent, a huge snake rose up before me. I froze for a second, dropped my tool (بیل), & ran away quickly!
Another day, in the early 90s, my cousin faced worse luck—he was digging a similar hole when someone accused him of making an underground hideout! That was the last time our family took the rodent issue seriously—we simply gave up managing them.
Then came the dry years of the mid to late 90s — a time that has devastating effects on the crops grown on Karewa. Prolonged dryness damaged a large number of almond & plum trees, and the saffron crop too began to suffer. With no borewells around those days & the karewas gradually losing their moisture, the land that once glowed purple in October slowly turned pale and tired.
Finally, the Yields declined sharply & slowly and saffron corms didn’t disappear only from the soils but it disappeared from our villages—leaving only memories behind.
We grew saffron as both a standalone crop & an intercrop under walnuts, almonds, & plums. We had a particular 32-kanal “nad-ناڈ” (as we called it in Kashmiri) on Karewa land filled with walnut trees that gave the excellent yields of saffron. Perheps due to topography, it would recive lesser heat, so moisture remained available at critical periods of time for the cf crop. The beauty was—saffron grew in winter when trees stood leafless, letting sunlight reach to the intercrop.
Those were the days — when our hands smelled of soil and saffron, & as kids, we’d secretly curse the corms that stole our holidays. Days went in plucking flowers, nights in separating crimson threads. Now, when I see “sensational news” of saffron beyond Pampore made for likes and views, I just smile — & remember those saffron days that left behind fragrance, toil, & memories to cherish forever.
AAP’s candidate Deeba Khan has officially filed her nomination papers from Budgam Constituency-27 ahead of the upcoming by-election. Her entry adds a new dimension to the already competitive political landscape of Central Kashmir, where the ruling National Conference (NC), opposition BJP, PDP, and several independents are vying for dominance.Click Here To Follow Our WhatsApp Channel
Deeba Khan’s candidature reflects AAP’s growing interest in the region and its attempt to expand its footprint in Jammu and Kashmir. The by-election, scheduled for November 11, will test traditional loyalties and emerging political forces. Observers say her participation could influence voter dynamics and bring fresh debates to the campaign trail.
There is no reliable information about Dajjal that is sufficient responsibly to change your behavior or your policies. What, then, is the point of the Prophet’s giving any information, however limited, about Dajjal? The answer must begin by reflecting on what need people have to know something about such matters.Click Here To Follow Our WhatsApp Channel
Essentially human life should be oriented to the judgement of God hereafter. The whole value of human life is not ascertainable from within that life: the reason is that the conditions antecedent to that life are not within the grasp of the creature (ghayb), and all the good and harm consequent to that life are not in the grasp of that creature (mostly ghayb). Human beings naturally have an instinct for self-importance so that the end of their life must in some way, in some sense, be comparable or be parallel to the life of the whole.
In other words, attention to one’s own judgement hereafter can be distracted into concern and anxiety about the last day of the whole world. Accordingly, instead of worrying about the quality of their intentions and actions as will be made manifest (zahir) to them hereafter, people worry about the end for everyone. That is the main outcome of efforts to know something about the end time: you neglect your own end and what you can do presently to prepare for that end. Suppose that the Israelis decide to destroy the Haram and al-Aqsa mosque in Jerusalem in order to build their own temple.
An irresponsible speaker may interpret such an event as “a sign” of the end times; to support this interpretation he or she will have to reinterpret many other, preceding events and imagine many consequent events in order to fit with the idea that this is the end times. All this effort distracts people from their responsibility to respond in the right way to the Israeli decision. Instead they feel everything is coming to an end, everything is in God’s hand, there is nothing for us to do except affirm our iman and pray a lot. That is what I mean by the distracting function of all discussions of this nature.
Let us consider what happens after you have spent an hour or two listening to a learned person discoursing about the various sound and unsound hadiths about the Dajjal? Do you think differently about yourself? Do any of your intentions change? Do any of your actions change, whether related to worship or to business in the world? The answer is no.
Why then should anyone bother to prepare a discourse on this subject? The answer is that a great deal of misinformation and misguidance is circulated about Dajjal and to large numbers of people, and these people then project this misinformation and misguidance onto present situations in order to discern “signs of the coming of Dajjal”. In consequence not only are these people distracted from their responsibilities as practicing Muslims, they become partisans of one body of misinformation and consider themselves superior in understanding and better prepared than the partisans of another body of misinformation. In reality both are equally misguided and misguiding. Worse, they will interpret normal events and conditions (good or bad) in a symbolic way and consequently hopelessly misjudge the proper response to those events and conditions.
So, the responsible way, in my opinion, to discuss such matters is: (a) to distinguish clearly between the reliable and unreliable sources of information; (b) to state as clearly as possible the attitudes and actions in response to that information which are commended or commanded by God’s Messenger; and (c) to make clear to people how to manage this information in their everyday worship, supplication, and action.
Central Kashmir’s Budgam constituency is heading for a high-stakes political showdown as the NC, BJP, PDP, and independents prepare for a closely watched by-election. With shifting loyalties, family legacies, and party unity on the line, the November 11 poll is set to shape the region’s political future.
Central Kashmir is gearing up for an intense political contest as heavyweight candidates from the National Conference (NC), Bharatiya Janata Party (BJP), Peoples Democratic Party (PDP), and several independents filed their nomination papers for the Budgam Assembly by-election on Monday.Click Here To Follow Our WhatsApp Channel
The November 11 by-poll has become a litmus test for the region’s traditional loyalties and emerging local aspirations. With the ruling NC aiming to retain its dominance, the BJP seeking to expand its footprint, and the PDP attempting a comeback, Budgam is set to witness one of the most closely fought battles in recent memory. The counting of votes will take place on November 14.
According to the Election Commission’s schedule, the notification for the Budgam by-poll was issued on October 13, with the last date for filing nominations on October 20. Scrutiny will be held on October 22, and candidates can withdraw their names until October 24.
Major Contenders and Party Strategies
The National Conference has fielded Aga Syed Mehmood Al-Mousavi, a veteran Shia leader known for his deep roots in the Budgam constituency and close ties with the influential Aga Syed family. The BJP has nominated Aga Syed Mohsin Mosvi, while the PDP has chosen Aga Syed Muntazir Mehdi, who had contested against Chief Minister Omar Abdullah in the previous election.
A total of 19 candidates have submitted their nomination papers, including several independents such as Nazir Ahmad Khan, Deeba Khan, Parvez Ahmad Mir, Owais Ashraf Shah, and others. Their entry reflects growing public interest and the evolving nature of political participation in Budgam.
The filing of nominations turned into a public show of strength for all major parties. NC candidate Aga Mehmood arrived at the Deputy Commissioner’s Office accompanied by Chief Minister Omar Abdullah and senior NC leaders, symbolising the party’s united front. The BJP’s Syed Mohsin was joined by Leader of Opposition Sunil Sharma, while the PDP’s Aga Muntazir Mehdi appeared with senior leaders Ghulam Nabi Lone (Hanjura) and MLA Waheed-ur-Rehman Para.
Aga Family and NC’s Internal Equations
Aga Mehmood’s nomination has brought the spotlight back on the Aga family’s long-standing influence in Budgam politics. Speaking to reporters, he credited the NC for shaping Member of Parliament Aga Ruhullah’s political journey.
“It’s the NC that made him what he is today. His role in the party is important, and I believe he will definitely come forward in the campaign,” Mehmood said, calling Ruhullah “like my own son.”
Chief Minister Omar Abdullah echoed similar sentiments, saying the party leadership had unanimously approved Mehmood’s candidature after detailed discussions. He declined to comment further on Ruhullah’s possible involvement, stating, “Aga Mehmood Sahab has already said that Aga Ruhullah is like his son. He expects his support for the upcoming by-election. What else can I say?”
However, Ruhullah distanced himself from the remarks, stating on X that his loyalty lies “with conscience and principles.” He urged his family elders “not to belittle my fight or misrepresent my stance.” His statement has added an emotional layer to the by-poll, underscoring internal strains within the NC and the shifting political landscape of the Aga family.
PDP Seeks Revival Amid Political Fatigue
PDP candidate Aga Muntazir Mehdi launched a sharp attack on both the NC and BJP, accusing them of betraying public trust.
“Both NC and BJP have miserably failed to fulfill the aspirations of the people,” Mehdi said. “The NC was given a huge mandate last year, but it has done nothing to address unemployment, power shortages, or developmental stagnation. People are losing faith in traditional politics because promises are made only to be forgotten after elections.”
Mehdi emphasised that the PDP’s campaign will focus on rebuilding trust, improving governance, and addressing Budgam’s local challenges. “Our priority is to resolve Budgam’s core problems. People have waited too long for basic governance. We aim to solve real issues, not play politics, and ensure every resident’s voice is heard,” he said.
A Test for NC’s Strength and Budgam’s Legacy
The by-election will serve as a critical test of the NC’s organisational strength and internal unity after returning to power. Budgam has been a traditional NC bastion since 1996 and carries deep historical and emotional value for the party.
The by-poll was necessitated after Chief Minister Omar Abdullah vacated the Budgam seat to retain Ganderbal, his family’s home constituency. In the 2024 election, Omar had won Budgam by a margin of 18,485 votes against PDP’s Aga Muntazir Mehdi, despite a lower voter turnout of 52 percent.
Political analysts say that while the NC still enjoys strong grassroots support, growing discontent over unfulfilled promises and internal divisions could impact its vote share.
Security and Poll Arrangements
District authorities have set up 173 polling stations and initiated voter awareness drives to encourage participation, particularly among first-time voters. Security agencies have described Budgam as “sensitive but manageable,” with extensive area mapping, deployment planning, and confidence-building patrols already underway.
With a voter base of around 1.26 lakh spread across both urban and rural belts, Budgam holds the key to Central Kashmir’s political pulse. The outcome will not only shape local governance but also indicate the balance of power between traditional heavyweights and emerging local voices.
Conclusion
As Central Kashmir braces for the Budgam by-election, the contest has grown into much more than a fight for one assembly seat. It has become a test of loyalty, legacy, and leadership — a reflection of shifting political identities and the enduring struggle between continuity and change.
The results on November 14 will determine whether Budgam remains a National Conference stronghold or witnesses a reshaping of Central Kashmir’s political landscape.
Parvez Rasool, the first cricketer from Jammu and Kashmir to represent India, has announced his retirement from all formats of the game, concluding a distinguished 17-year career.
The 36-year-old all-rounder from Bijbehara, South Kashmir, informed the BCCI of his decision, marking the end of a journey that inspired countless young cricketers in the Valley. Rasool featured in one ODI and one T20 International for India and also played in the IPL for Pune Warriors and Royal Challengers Bangalore.
Expressing his pride, Rasool said he was honoured to have contributed to the rise of cricket in Jammu and Kashmir.
Over the years, he became a pillar of J&K cricket, scoring 5,648 runs and claiming 352 wickets in First-Class cricket. His consistent performances earned him the Lala Amarnath Award for Best All-Rounder in the Ranji Trophy twice, in 2013-14 and 2017-18.
His breakthrough came in the 2012-13 season, when he amassed 594 runs and took 33 wickets, paving his way into the national squad and the IPL.
Parvez Rasool retires as a symbol of perseverance and hope for aspiring cricketers across Jammu and Kashmir. (KNS)
October 17 is the birthday of famous Islamic reformer, philosopher, educator, scholar and the founder of the Aligarh Muslim University, Sir Syed Ahmad Khan
Date of Birth: 17 October 1817
– Place: Delhi, Mughal Empire
– Ruling Monarch: Akbar II, the penultimate Mughal emperor (reigned 1806–1837)
At the time of Sir Syed’s birth, the Mughal Empire was a shadow of its former glory—its authority largely symbolic, with real power held by the British East India Company. Akbar II’s court was more ceremonial than sovereign, and Delhi had become a city caught between fading grandeur and colonial encroachment.Click Here To Follow Our WhatsApp Channel
Sir Syed’s birth under a declining Mughal regime deeply influenced his worldview. He witnessed firsthand the erosion of Muslim political power and the rise of British dominance. This backdrop shaped his reformist zeal—his push for modern education, scientific thinking, and Muslim upliftment through institutions like the Muhammadan Anglo-Oriental College (later Aligarh Muslim University).Sir Syed is considered as one of the most important architects of modern India.
Sir Syed was born in a family that had previously served the Mughal court for nearly two and a half centuries. He was descended from the family of Prophet Muhammad through his daughter Fatimah and Ali. As a child, he was brought up in a Sufi household by his maternal grandfather Khwaja Fariduddin who was among the descendants of the 12th Sufi scholar of Naqshbandi Tariqa, Khwaja Mohammad Yusuf Hamdani.
The Indian Uprising of 1857 was one of the major turning points in Syed Ahmed’s life. He foresaw the imperative need for the Muslims to acquire proficiency in the English language and modern sciences, if the community were to maintain its social and political clout, particularly in Northern India.
He began to prepare the road map for the formation of a Muslim University by starting various schools. He instituted Scientific Society in 1863, launched The Aligarh Institute Gazette in 1866, and founded the Madrasatul Uloom in Aligarh in 1875. The Madrasatul Uloom later became the Muhammadan Anglo-Oriental College in 1877.
He patterned MAO College after Oxford and Cambridge universities that he went on a trip to London in 1869. Later, the same MAO College turned into the Aligarh Muslim University in 1920. The year 2020 marks the 100 years of the prestigious Aligarh Muslim University.
Apart from education and social reforms, Sir Syed contributed a lot to the religious, legal, historical, and political disciplines of learnings. He wrote several books, journals, and articles on different subjects. Today, Sir Syed is not only celebrated by the Indians or Pakistanis but by the peoples from all around the world. He died on March 27, 1898, and lies buried next to the main mosque at AMU.
In a proud moment for Jammu and Kashmir, Mifta Hafiz, daughter of Abdul Hafeez and a resident of Kanuyian village in Poonch district, has successfully cleared the Assistant Director (E&S) examination conducted by the Jammu and Kashmir Public Service Commission (JKPSC).
Mifta’s achievement has brought immense joy to her family, friends, and the entire region of Poonch. Her success highlights the growing participation of young and talented individuals from border districts in key administrative roles across Jammu and Kashmir.Click Here To Follow Our WhatsApp Channel
According to officials, Mifta will now serve as Assistant Director (Economics & Statistics) in the Planning, Development and Monitoring Department, a vital wing responsible for shaping the region’s developmental policies and data-driven planning.
Her dedication, hard work, and perseverance throughout the competitive selection process have been widely praised. Teachers and mentors described her as a sincere and disciplined student who always aimed to contribute to society through public service.
Locals from Kanuyian also expressed pride in her success, calling her an inspiration for young women across the Pir Panjal region who aspire to join civil and administrative services.
Family members thanked Allah Almighty for her success and expressed hope that she will continue to serve the people of Jammu and Kashmir with honesty and commitment.
With her appointment, Mifta Hafiz joins the growing list of youth from remote areas who are making their mark in public administration, strengthening the vision of an empowered and progressive Jammu and Kashmir.
Fozia Kouser has successfully qualified the Jammu and Kashmir Public Service Commission (JKPSC) examination and has been selected as Assistant Director (E&S) in the Planning, Development and Monitoring Department of the Union Territory.
Her achievement has been widely appreciated, especially as it highlights the growing participation and success of women candidates in Jammu and Kashmir’s administrative services.
Family members, friends, and well-wishers have congratulated Fozia on her accomplishment, praising her dedication, consistency, and commitment throughout the competitive selection process.
Officials from the Planning, Development & Monitoring Department also extended their greetings, expressing confidence that her induction will strengthen the department’s ongoing efforts in economic planning and developmental monitoring across the region.
Fozia’s success story serves as an inspiration for young aspirants across J&K who aim to serve the public through civil and administrative roles.
In a deeply emotional moment that captured hearts across the Arab world, freed Palestinian prisoner Akram Abu Bakr reunited and remarried his ex-wife in a touching ceremony held in Cairo, 23 years after his imprisonment. Click Here To Follow Our WhatsApp Channel
Abu Bakr, who was sentenced to life imprisonment by Israeli occupation authorities, was released recently as part of the latest prisoner exchange deal carried out by the Palestinian resistance. His story has since become a symbol of enduring hope, love, and faith under hardship.
According to reports, Abu Bakr had divorced his wife immediately after his arrest, believing he would never be released. The decision, he later explained, was made out of compassion, to allow her to rebuild her life instead of waiting indefinitely for him.
However, fate brought them together again after more than two decades. Upon his release, the couple decided to reunite and renew their marriage vows in a simple yet emotional ceremony attended by family, friends, and well-wishers.
The wedding in Cairo was marked by tears, joy, and celebration as the two embraced the life they had once lost. Many social media users across the region praised Abu Bakr’s story as a powerful testament to resilience, love, and freedom, with videos from the ceremony quickly going viral.
Abu Bakr’s reunion comes amid widespread joy across Palestine and the Arab world following the prisoner release deal, which has reunited dozens of long-detained Palestinians with their families after years behind bars.
Former child actress Zaira Wasim, widely recognized for her breakthrough role in Dangal (2016), has tied the knot in a private nikaah ceremony. The 24-year-old actress, who has been away from the public eye for several years, shared the first glimpses of her wedding on Instagram, marking a heartfelt return to social media.Click Here To Follow Our WhatsApp Channel
Zaira’s post featured two simple yet elegant photos from the intimate ceremony. The first photo shows her hand signing the marriage contract, adorned with intricate henna designs and a striking green ring. The second captures a serene back view of the couple gazing at the starry night sky. Zaira, dressed in a traditional outfit with a red scarf, and her husband, in a cream sherwani, are pictured with their faces turned away from the camera. She captioned the post: “Qubool hai x3” (I accept).
Fans and well-wishers flooded the comments section with blessings and congratulatory messages, including sentiments like: “May Allah bless your marriage!” and “So happy for you!” Despite the growing curiosity, Zaira has not revealed her husband’s identity, keeping the ceremony private and personal.
Zaira Wasim’s Career Highlights
Zaira Wasim shot to fame as the young Geeta Phogat in Dangal, acting alongside Aamir Khan. Her performance earned her critical acclaim, including the National Film Award for Best Supporting Actress. She went on to star in Secret Superstar (2017) and The Sky Is Pink (2019), further establishing herself as one of India’s promising young talents.
In 2019, Zaira made headlines by stepping away from acting to focus on her personal faith and spiritual journey. Since then, she has led a quiet life in Srinagar, away from the limelight, occasionally interacting with fans through selective social media updates.
A Quiet Return to Social Media
The Instagram post sharing her wedding photos marks Zaira’s first major update on social media in years. Fans have expressed excitement and joy at seeing her happiness and milestone, celebrating both her personal and professional journey.
Zaira Wasim’s private nikaah and her return to social media serve as a reminder of her graceful balance between personal beliefs and her public persona, winning admiration from fans across India and beyond.
Congratulations to Zaira Wasim on her wedding, and best wishes for her new journey ahead!
Sir Syed Ahmad Khan was one of the most important Muslim leaders of the 19th century. He was a reformer, educator, writer, and social thinker who worked tirelessly to uplift the Muslim community of India. At a time when Muslims were facing political downfall and educational backwardness, Sir Syed became a light of hope. Through his vision, he inspired generations to embrace modern education while staying true to their faith.
Early Life and Background
Sir Syed Ahmad Khan was born on 17 October 1817 in Delhi, during the last days of the Mughal Empire. His family was well-known for its scholarship and service in the Mughal court. His father, Syed Muttaqi, was connected with the royal family, while his mother, Aziz-un-Nisa, was a wise and religious woman who gave him a strong moral foundation.
From childhood, Sir Syed showed great interest in learning. He studied the Qur’an, Arabic, Persian, mathematics, and medicine. Unlike many others of his time, he wanted to understand both traditional and modern knowledge. His early education shaped his open-minded attitude towards the world.
Professional Life
In 1838, Sir Syed joined the East India Company as a judicial officer. During his service, he travelled to many parts of India and closely observed the social and political condition of the people, especially Muslims.
When the War of 1857 (also known as the First War of Independence) broke out, Sir Syed remained loyal to his duty and helped protect innocent lives during the chaos. The British, however, blamed Muslims for the revolt, and the community suffered severe punishment. Seeing their misery deeply affected Sir Syed and changed the direction of his life.
After the War of 1857
After the war, Muslims of India lost their positions in government, education, and trade. They became fearful of learning English or cooperating with the British. Sir Syed realised that without modern education, Muslims would remain weak and backward.
In response, he wrote his famous book “Asbab-e-Baghawat-e-Hind” (The Causes of the Indian Revolt), where he explained the true reasons behind the uprising. He argued that the British government’s policies, not religion, caused the revolt. His honesty earned him respect from the British and showed his courage to speak the truth.
Educational Efforts and the Aligarh Movement
Sir Syed believed that education was the only key to progress. He encouraged Muslims to study English, science, and modern subjects so that they could compete in a changing world.
In 1864, he founded the Scientific Society in Ghazipur to translate English books into Urdu, making modern knowledge accessible to ordinary Muslims.
His greatest contribution came in 1875, when he founded the Mohammedan Anglo-Oriental College in Aligarh, which later became the Aligarh Muslim University (AMU). This institution combined Western learning with Islamic morals. It produced educated Muslims who later became leaders in various fields. The Aligarh Movement started by Sir Syed was not just about education — it was about the revival and reform of the entire Muslim community.
Social and Religious Reforms
Sir Syed was a social reformer who wanted to remove outdated customs and superstitions from Muslim society. He encouraged critical thinking, honesty, and moral behaviour. He also supported women’s education and opposed child marriage and unnecessary spending on weddings.
In 1870, he started the journal “Tahzib-ul-Akhlaq” (The Refinement of Morals), through which he spread his message of social change. He urged Muslims to adopt modern ways of life without losing their Islamic identity.
Religiously, Sir Syed tried to show that Islam and modern science were not opposed to each other. He interpreted Islamic teachings in a rational way and believed that reason and faith could go hand in hand. He worked to create harmony between religion and modern knowledge.
Political Views
Sir Syed was not in favour of political confrontation with the British. He believed Muslims first needed education and unity before engaging in politics. When the Indian National Congress was formed in 1885, he advised Muslims not to join it immediately, fearing their interests might be ignored in a Hindu-majority organisation.
He encouraged Muslims to develop their own political awareness and identity. His foresight later influenced leaders like Allama Iqbal and Quaid-e-Azam Muhammad Ali Jinnah, who carried forward his vision in shaping the political destiny of Muslims in India.
Last Years and Death
Sir Syed continued his mission until the end of his life. He spent his final years in Aligarh, overseeing the development of the college and guiding the younger generation. He passed away on 27 March 1898 and was buried inside the campus of Aligarh Muslim University — the very institution that became the symbol of his dream.
Legacy
Sir Syed Ahmad Khan’s contribution to education and reform is unforgettable. The Aligarh Movement not only produced educated Muslims but also gave birth to a new sense of self-respect and confidence in the community. His efforts changed the direction of Muslim thought in India and left a deep mark on the history of South Asia.
Even today, Sir Syed is remembered as a pioneer of modern Muslim education, a bridge between tradition and progress, and a true reformer who devoted his life to the service of his people.
Conclusion
Sir Syed Ahmad Khan’s life was a journey of faith, courage, and vision. He taught Muslims that knowledge is power and that education is the real foundation of progress. His message still holds true — that no nation can rise without learning, unity, and moral strength. Through his lasting services, Sir Syed remains one of the most respected and inspiring figures in the history of the Indian subcontinent.
Less than four months after three political parties in Jammu and Kashmir announced the formation of People’s Alliance for Change (PAC), one of its constituents — the Jamaat-Backed JDF — on Friday walked out of the coalition due to differences in its “modus operandi.”
The alliance, formed just a few months ago, included Sajjad Lone’s Jammu and Kashmir People’s Conference, the People’s Democratic Front (PDF) and JDF.Click Here To Follow Our WhatsApp Channel
“We wish to announce, with great mutual respect, that the Justice and Development Front (JDF) has decided to exit the People’s Alliance for Change (PAC), which came into existence a few months ago in collaboration with the People’s Conference (PC) and the People’s Democratic Front (PDF),” the JDF said in a statement.
The Jamaat-backed outfit said it believes pursuing an independent course will better serve its vision, values, and principles.
“…within the alliance framework, JDF has always exercised its democratic right to express differing opinions. After due reflection, we believe that pursuing an independent course will better serve our vision, values, and principles,” the statement said.
Though the JDF cited “certain differences” in the working style of the PAC, it didn’t provide the specifics. However, sources in the know say that the erstwhile Jamaat cadres wanted to field their candidate in the upcoming bypolls in the Budgam assembly seat, scheduled to go to the polls in November. But the PAC is believed to be pushing for Hakeem Yaseen as its joint candidate.
With the exit of JDF, it will be a difficult run for the PAC candidate as the former Jamaat cadres could have managed support from this region.
The PAC was a new political grouping in Jammu and Kashmir, formed only in June this year to challenge the existing political structure and offer an alternative to the region’s long-established parties
The story of Alif Mahmud, a 28-year-old from Bogura, Bangladesh, has touched millions of hearts around the world. In April 2024, he began an extraordinary solo journey on foot to fulfil his lifelong dream — performing Umrah, the lesser pilgrimage to Islam’s holiest cities, Makkah and Madinah.Click Here To Follow Our WhatsApp Channel
Over the next nine months, Alif walked through Bangladesh, India, Pakistan, Iran, and Saudi Arabia, covering more than 8,000 kilometres (about 5,000 miles). His journey ended in January 2025, when he finally reached Masjid al-Haram in Makkah and performed Tawaf — circling the Kaaba with tears of gratitude.
A Journey of Faith and Strength
Alif was not a professional traveller or athlete. He once worked in a garment factory and had no experience in long-distance walking. Yet, his faith gave him strength. He saved what little money he could and received small donations from kind supporters to make his dream possible.
He carried only a backpack with a few basic items — a Quran, prayer mat, water bottle, and some clothes. He often slept in mosques, roadside shelters, or under the open sky. Walking 30 to 40 kilometres a day, he faced deserts, mountains, and harsh weather with nothing but a walking stick and deep belief in Allah.
Highlights and Challenges
Starting Point and Route: Alif started from Bogura, entered India through West Bengal, walked through Delhi, then entered Pakistan via Karachi and Balochistan. He crossed into Iran through Taftan, walked across its deserts, and finally entered Saudi Arabia via the UAE border.
Physical Challenges: He suffered from blisters, dehydration, and exhaustion. In Iran’s Dasht-e Lut Desert, temperatures reached 50°C, forcing him to walk at night.
Visa and Border Issues: Getting visas for multiple countries was not easy. At one point, he was briefly detained at the Pakistan–Iran border due to missing travel documents.
Emotional Struggles: Alif missed his family deeply. He often shared emotional video messages, reciting verses from the Quran for strength.
Security Risks: Some areas in Balochistan were unsafe, but locals often helped him out of respect for his faith — offering food, water, and sometimes short rides.
Key Milestones
Reached Lahore, Pakistan, in 45 days (1,500 km).
Crossed into Iran around day 90 (3,000 km).
Entered Saudi Arabia on day 240, visiting Madinah first to pray at the Prophet’s Mosque, before walking on to Makkah.
Global Recognition and Online Fame
By late 2024, Alif’s story had gone viral on social media. Hashtags like #AlifWalksToMecca and #UmrahOnFoot were trending across the Muslim world. Millions followed his updates on TikTok, Instagram, and X (formerly Twitter).
One viral post said:
“Alif Mahmud walked from Bangladesh to Makkah — 8,000 km in nine months — driven by faith alone.”
When he finally reached Makkah, videos showed him falling in prostration, crying as he thanked Allah. Speaking to Saudi media, he said,
“Every step was a dua (prayer). Allah made the impossible possible.”
In Bangladesh, Alif is now seen as a symbol of faith and determination. Schools and communities invite him to speak, and he plans to write a book about his journey.
Why His Story Matters
In today’s world of easy air travel and instant comfort, Alif’s journey reminds us what true devotion means. His pilgrimage reflects patience, courage, and deep trust in Allah.
It wasn’t just about reaching Makkah — it was about the lessons learned on the way: the kindness of strangers, the strength found in hardship, and the quiet power of walking towards faith, one step at a time.
As one admirer wrote online:
“This is what faith looks like — one foot in front of the other, walking towards the Divine.”
The US Diversity Visa (DV) Lottery, also known as the Green Card Lottery, is a programme run by the US Department of State. Every year, it randomly selects up to 55,000 people from around the world to receive immigrant visas and become permanent residents of the United States. Click Here To Follow Our WhatsApp Channel
This programme was created under the Immigration Act of 1990 to increase diversity among immigrants in the US. It mainly helps people from countries that have sent fewer immigrants to America in recent years.
Applying for the DV Lottery is completely free, but being selected does not guarantee a visa. Winners must still meet education or work experience requirements and go through the full visa process, which includes fees, background checks, and interviews.
For the DV-2026 programme (visas issued between October 2025 and September 2026), registration opened on 2 October 2024 and closed on 7 November 2024. Results were released on 3 May 2025, and as of 17 October 2025, selected applicants from eligible countries are now completing their visa procedures.
Why Indians Cannot Apply for the DV-2026 Lottery
Indian citizens are not eligible for the DV-2026 lottery because India has sent too many immigrants to the US in recent years.
Eligibility Rule
To qualify, a person must be born in a country that sent fewer than 50,000 immigrants to the United States in the past five years (2019–2023). Countries that exceed this limit are automatically excluded from the lottery so that underrepresented nations can benefit.
India’s Situation
India has sent over 60,000 immigrants each year to the US during this period, mostly through employment-based visas like H-1B and family-sponsored categories. Because of this high number, India is not eligible and is expected to stay excluded until at least the DV-2029 lottery (which will open in late 2028).
This rule is part of US immigration law (Section 203(c) of the Immigration and Nationality Act). It is not a punishment or a new policy—it’s a fixed rule to keep the diversity system fair for countries with fewer immigrants.
Other Countries Not Eligible for DV-2026
Here’s the full list of ineligible countries for the 2026 lottery:
Country
Reason for Ineligibility
Bangladesh
High immigration to the US
Brazil
High immigration
Canada
High immigration
China (including Hong Kong)
High immigration
Colombia
High immigration
Cuba
High immigration
Dominican Republic
High immigration
El Salvador
High immigration
Haiti
High immigration
Honduras
High immigration
India
High immigration (over 60,000/year)
Jamaica
High immigration
Mexico
High immigration
Nigeria
High immigration
Pakistan
High immigration
Philippines
High immigration
South Korea
High immigration
Venezuela
High immigration
Vietnam
High immigration
Note: If your spouse was born in an eligible country, or if neither of your parents was born or living in your country of birth, you might still qualify using their country’s eligibility. Northern Ireland is treated separately from the UK (eligible), and Macau follows China’s status.
Options for Indians Who Still Want a US Green Card
Although Indians cannot join the DV Lottery, there are other legal ways to apply for US permanent residency. However, these paths often involve long waiting times due to per-country visa limits.
1. Employment-Based (EB) Visas
These are the most common for skilled workers, such as H-1B professionals. Categories like EB-2 and EB-3 often have waiting times of 10 years or more for Indian applicants.
2. Family-Sponsored Visas
US citizens can sponsor close relatives for green cards. Immediate family members face little to no delay, but others may wait many years.
3. EB-5 Investor Visa
This option requires investing between $800,000 and $1.05 million in a US business that creates jobs for Americans.
4. Asylum or Refugee Status
Available to those who can prove they are facing persecution in their home country.
5. Student or Work Visas (F-1, J-1)
Although temporary, these visas can sometimes lead to permanent residency later through employment or marriage.
Important Advice
Always apply through the official US government website — dvprogram.state.gov. Do not pay anyone to enter the lottery. Many scam websites falsely claim to guarantee selection or charge for registration.
India’s ineligibility is simply due to its strong immigration numbers to the US, not because of any new restrictions or political reasons.
The Department of Geomatics, Islamic University of Science and Technology (IUST), in collaboration with the Healthy Climate Initiative (HCI), organized a Leadership Workshop on Climate Action and Innovation. The workshop aimed to fosterleadership and innovation in tackling climate change through research, technology, and community engagement brought together experts, academicians, and practitioners to discuss innovative solutions for climate resilience and sustainability.Click Here To Follow Our WhatsApp Channel
Delivering the keynote address, Prof. Shakil A. Romshoo, Vice Chancellor, highlighted the vulnerability of the Himalayan region to climate change and called for localized research and adaptive strategies. Dr. Soumitra Das, Chairman and Executive Director, HCI, spoke about innovative cooling technologies to mitigate the climate crisis, while Mr. Rituraj Phukan,
Director, HCI, emphasized climate justice and equitable action. Environmental lawyer Mr. Nadeem Qadri stressed the importance of environmental governance and community participation. Earlier, welcoming the guests, Dr. Tariq Abdullah, Head, Department of Geomatics, who emphasized the role of geospatial technologies in addressing climate challenges. The event also showcased IUST’s eco-friendly infrastructure, and concluded with a vote of thanks by Dr. Jasia Bashir, Assistant Professor, Department of Geomatics.
Dr. A P J Abdul Kalam (Dr. Avul Pakir Jainulabdeen Abdul Kalam) fondly known as the “People’s President,” remains one of India’s most beloved and respected figures. His life story is not just one of personal achievement but of relentless service, humility, and inspiration. From humble beginnings in Rameswaram to becoming the 11th President of India, Dr. Kalam’s journey embodies the spirit of perseverance, education, and dedication to national progress.
Early Life and Education
Dr. Kalam was born on October 15, 1931, in a modest Tamil Muslim family in Rameswaram, Tamil Nadu. His father, Jainulabdeen, was a boat owner, and his mother, Ashiamma, a homemaker. Despite limited means, the family valued education deeply. Young Kalam sold newspapers to support his studies while nurturing a deep curiosity for science and flight.
He graduated in physics from St. Joseph’s College, Tiruchirappalli, in 1954 and later studied aeronautical engineering at the Madras Institute of Technology (MIT). His early dreams of becoming a pilot faced disappointment, but destiny had greater plans — to make him India’s “Missile Man.”
Scientific Career and Contributions
Dr. Kalam joined the Defence Research and Development Organisation (DRDO) and later the Indian Space Research Organisation (ISRO). At ISRO, he played a crucial role in developing India’s first indigenous satellite launch vehicle, SLV-III, which successfully deployed the Rohini satellite in 1980.
His leadership in India’s missile development programme earned him the title “Missile Man of India.” He was the driving force behind projects like Agni and Prithvi, which strengthened India’s defence capabilities. Dr. Kalam also contributed significantly to India’s nuclear tests at Pokhran in 1998, marking a major step in the nation’s strategic autonomy.
The People’s President (2002–2007)
In 2002, Dr. A. P. J. Abdul Kalam became the 11th President of India, succeeding K. R. Narayanan. His presidency was marked by accessibility, humility, and compassion — a rare combination in politics. He connected directly with citizens, particularly students, earning the affectionate title “People’s President.”
He transformed Rashtrapati Bhavan into a hub of learning, inviting school children and young innovators. His simple lifestyle, honesty, and devotion to the nation deeply touched people across social and political lines.
Vision for India: Dreams of 2020
Dr. Kalam was not only a scientist and statesman but also a visionary thinker. His book “India 2020: A Vision for the New Millennium” outlined his dream of transforming India into a developed nation through science, technology, and moral strength.
He believed that empowering youth was the key to national development. His famous quote, “Dream, dream, dream. Dreams transform into thoughts and thoughts result in action,” continues to inspire millions of young minds to pursue innovation and excellence.
A Teacher at Heart
Even after completing his tenure as President, Dr. Kalam returned to his true passion — teaching. He taught at institutions like the Indian Institute of Management (IIM) and Anna University, inspiring students through lectures on creativity, leadership, and ethics. He often said, “If I am remembered by every student as a good teacher, that will be the biggest honour for me.”
Awards and Recognition
Dr. Kalam’s contributions earned him numerous honours, including:
Padma Bhushan (1981)
Padma Vibhushan (1990)
Bharat Ratna (1997) — India’s highest civilian award
He was also honoured with doctorates from over 40 universities worldwide, reflecting his global impact as a thinker and humanitarian.
Final Moments and Legacy
On July 27, 2015, Dr. Kalam passed away while delivering a lecture at the Indian Institute of Management, Shillong — doing what he loved most: inspiring young minds. His sudden demise left the entire nation in mourning, but his legacy continues to live through his books, ideas, and the countless lives he touched.
Conclusion
Dr. A. P. J. Abdul Kalam’s life is a timeless reminder that greatness is born not from privilege but from passion, hard work, and faith. He showed India that dreams, when combined with discipline and dedication, can shape the destiny of a nation.
He remains a guiding light for generations — a scientist who dreamed, a teacher who inspired, and a President who loved his people.
As Dr. Kalam once said,
“Don’t take rest after your first victory because if you fail in the second, more lips are waiting to say that your first victory was just luck.”
His words, like his life, continue to ignite minds across the world.
Government Degree College (GDC) for Women, Baramulla, organised an insightful extension lecture on the life, works, and contributions of the revered Sufi scholar and reformer, Mir Syed Ali Hamadani (RA). The event was held under the guidance of the college Principal, Prof. (Dr.) Neelofar Bhat, and aimed to shed light on the multidimensional impact of Hamadani’s teachings on Kashmir’s spiritual, cultural, and intellectual evolution.
The lecture was delivered by Prof. Hamid Naseem Rafiabadi, a distinguished scholar and former Chairperson of the Department of Islamic and Religious Studies at the Central University of Kashmir. Prof. Rafiabadi has also served as the Director of the Shah-i-Hamadan Institute of Islamic Studies, Dean of the Schools of Social Sciences and Media Studies at the Central University of Kashmir, and Director of the International Centre for Spiritual Studies at the Islamic University of Science and Technology, Awantipora. He is currently a Visiting Researcher at ISTAC, International Islamic University Malaysia.
In his address, Prof. Rafiabadi offered a comprehensive overview of Mir Syed Ali Hamadani’s (RA) spiritual mission and intellectual legacy. He described the 14th-century Sufi saint as a bridge between Central Asian scholarship and Kashmiri civilisation, noting that Hamadani’s arrival in Kashmir introduced a transformative era in art, spirituality, and social ethics.
Highlighting his contributions to Persian literature, calligraphy, crafts, and architecture, Prof. Rafiabadi explained how Hamadani (RA) helped shape the very identity of Kashmir as a centre of culture and spirituality. He particularly emphasised his influence on the introduction of handicrafts and shawl weaving in the Valley, which later became the hallmark of Kashmiri economy and aesthetics.
The speaker further reflected on Hamadani’s efforts to reform society through education, ethical trade, and moral discipline, underscoring that his teachings were deeply rooted in the Quran and Sunnah. “Mir Syed Ali Hamadani (RA) was not only a spiritual leader but also a visionary social reformer who understood the importance of knowledge, unity, and economic independence,” Prof. Rafiabadi remarked.
Principal Prof. (Dr.) Neelofar Bhat, in her concluding remarks, appreciated the enlightening lecture and said that understanding figures like Hamadani (RA) is crucial for young generations to reconnect with their spiritual and cultural roots. She also stressed the need to integrate such legacy-based discourses into academic learning for a holistic educational experience.
Faculty members, students, and scholars from different departments attended the event, engaging actively in the interactive session that followed. The lecture concluded with a note of gratitude to Prof. Rafiabadi for his scholarly insights and to the organising committee for successfully hosting a session that celebrated one of Kashmir’s most influential spiritual personalities.
Surah An-Naziat: In the opening line, the words are related to the verb naza,meaning to drag away or strip out forcibly. Other common words in Arabic derived from the same root include meanings like struggle, death struggle, the agony of death. Connected here with garqa, destruction and drowning, wa-n-naziati garqa brings to mind an irresistible power carrying life to its end. But that is not explicit. The next line wa-n-nashitati nashta brings to mind a rushing release of energy, of unstoppable momentum. The third verse wa-s-sabihati sabha evokes the ordered serenity of the heavens – the celestial bodies are at rest in obedience to the Creator’s will, and so they float unresisting in their vast and complex orbits, supported and carried by the command of God. This evocation of the sheer immensity and infinitude of the power at God’s command is explanatory of the fourth and fifth verse, fa-sabiqati sabqa fa-mudabbirati amra: and so the out-strippers outstrip and they compel the affair to what God has ordained for it. The scale here is not of the particular but of the whole – all life, all existence, is being rushed forward to the conclusion ordained for it. It cannot be deflected or delayed. Human beings have no more power over the matter than they have over the orbits of sun and moon – rather, all our existence is subject to the complex harmonies of those orbits.
Human beings are deluded by their freedom of will, the freedom to obey or disobey. That freedom is true and real. The delusion is that, precisely because freedom of will is true and real, human beings come to think too highly of their own agency. So someone will plant a seed in the ground and say “Look, I grew this.” But the entire ordered universe, and all the conditions and rules governing its existence and operation, must pre-exist that human effort of planting a seed before the human action can bear any fruit. The plant’s debt to the human effort is negligible, as compared to its debt to the Creator of everything. But humans forget; they even forget that they did not create themselves. Some become proud of their agency and say “Look, what I have achieved! look at my fine deeds! look, how great a force for good in the world I am.” Yet, the reality is that even if the deeds are good, their full outcome will not be good. To be among those who have no cause to fear or to grieve, a person’s good deeds must come out of and be combined with belief in God and the Last Day. In other words, human beings cannot be saved by their good deeds alone, but they can, if God wills, be saved by their realization of their indebtedness to God (so that they are humble and thankful) and by their realization of their accountability before God (so that they are fearful and strive to avoid disobedience and the sins that flow from it). If you have any doubt that mere human power intending good but not surrendering to the guidance of God, can realize good in the world, then reflect on what Western powers have achieved. Reflect on whether even the promise of leisure and autonomy (which, sadly, is what people mean nowadays by “the good life”) has been achieved. Reflect on the state of the earth and its resources. In spite of their colossal excesses of wealth, their intellectual, military and technological superiority, the Western states have not been able to secure even an easy material life for their own citizens, let alone for others outside their borders – and, for most people, there is no question of greater ease of heart and mind, or reliable improvements in fairness and justice. Rather, we see increasing stress and frustrated rage, distrust, antagonism, together with a savage self-centredness expressed in extreme concentrations of wealth and power on one side, poverty and helplessness on the other. Instead of being free, people are slaves to the tyranny of a political-economic model that is destroying the resources of the whole world, and people have no resources of will with which even to slow down, let alone stop, that destruction.
It is easy to recognize the pharaonic cast of mind in great tyrants or tyrannical systems, and the cruelty of the states and nations governed by them. But Pharaoh is, as this surah affirms, only an example, a teaching device. We are meant to learn about, and look for, that disposition in ourselves, in how we value ourselves, in how we relate to our neighbours, to our human and natural environment. A poor individual who has no power in the world may think himself safe from the disposition of Pharaoh, and say: “I am too weak and too poor to be in any danger of that.” In fact, weakness and poverty are not shields against the pharaonic disposition. The root of that disposition lies not in the abuse of power but in the failure to appreciate that whatever power we may have, great or small, it is a gift and favour from the Creator. The pharaonic attitude is to be convinced that whatever you have, you deserve better and more – the attitude is essentially thankless, therefore incapable of being content. In a weak, poor person such thanklessness may be hidden, covered up by a sullen, unspoken resentment. In the rich it is plainly visible and viciously ugly – that is why we find that already hugely wealthy individuals and nations cannot stop themselves from wanting even more. Now if a turn of events makes the poor, weak person rich and powerful, what can restrain him from the same cruel insatiability, unless it is remembrance of his indebtedness before God and his accountability to Him?
The modern world and its disposition is, fundamentally and perhaps incurably, pharaonic. So, we are told, it is “a jungle out there”; it is kill or be killed, a battle for survival that only the fittest win. So, we are told, it is the impersonal force of competition that regulates the affair, not God. This is a lie. If there is any jungle left in this world, we do not see in it any “law of the jungle” in the sense of a restless, relentless, destructive competition with a few winners taking all. On the contrary, what we see, in reality, is a beneficent co-existence of innumerable and diverse species of animate and inanimate creatures. If all these creatures were conscious, we would be right to describe their behaviours as disciplined by mutual and reciprocated restraint and respect. It is, overall, a balanced system that favours life and its diversity. The “law of the jungle”, if there is such a thing, is not cut-throat competition, it is co-existence and co-operation; not a malevolent greed for hegemonic dominance, but a constraining of needs and appetites so that there is both living and letting live. The pharaonic individual looks at the world and sees scarcity of resources and a struggle for each to grab as much as he can at the expense of others; the believer, if he is a believer, should know better than this. In reality there is a super-abundance of resources in the world; there is scarcity only in the will to share and distribute them with fairness and justice.
That is why in this surah the obvious question is asked. It is obvious, but it needs asking because we are forgetful: Is the creation of man greater or the creation of the heavens and earth that comprise man’s liveable environment? If the answer is obvious, and it surely is obvious, then why is it that humans strut about like petty pharaohs, proclaiming their autonomy and mastery, the sufficiency of their powers of cunning and contrivance, as if there were no boundary to their mastery of themselves or to their capacity to manipulate nature and control events?
Self-evidently, there are boundaries. When shall we admit it? On the Day when the first trumpet sounds out, and the second follows it. On that Day hearts beat in agony and eyes are cast down. No strutting about then, for sure. But here and now, there is need for an effort to remember indebtedness and accountability. Many are not at all ready for that, not at all disposed to the necessary humility and fear before God. Human beings can make alterations in what has been given them; also, they can destroy, but they cannot create, life. So it is that they, forgetting that their lives were given them, cannot believe that after death there is another life. It makes no sense to them; it cannot make sense without the effort of belief in God and the Last Day. It is for that effort that God gave human beings freedom of will. But do we use it for that purpose? Surely it will take but a single shout and they will be awake. Awake to the reality that was always obvious, but too late then.
The opening verses of this surah are often read as referring to the winds. There is some sense to this interpretation. It is true that humans build windmills, and they do use the wind to drive sailing boats. Nevertheless, unlike earth, water and fire, the wind cannot be touched, cannot be grasped. We cannot get hold of it. So it serves as a figurative way to bring to mind the subtlety and immensity of God’s power, to which we are subject. The winds can be fertilizing and life-giving, and the winds can also be fiercely destructive – there are many examples in the Qur’an of both. In the poetry of many languages, the wind is associated with what cannot be controlled, with that which is truly free. So it serves as a figurative way to bring to mind that the out-strippers will out-strip us; we cannot outrun the winds, or outrun the arrow of time, or escape the inevitable ordained for each of us and the whole creation. Yet, bear in mind also the subtlety, the fineness, of wind and how that is combined with its power to bring (from our point of view) benefit or harm on individual occasions. The winds can be seen, figuratively, as forces greater than ourselves and utterly independent of us; a familiar, natural phenomenon which is, nevertheless, on the border between the visible and the invisible.
The surah recalls compactly the story of Pharaoh and God’s messenger, Musa, `alayhi s-salam. Consider the grounds for the self-confidence of Pharaoh: he picked up Musa as a helpless child, brought him up in his own household, his own world and culture. And the people of Musa were the slaves of Pharaoh, whose people felt free to kill off the Israelites’ menfolk and let live their womenfolk and use them as they pleased. Indeed, Pharaoh was great in the land; perhaps also, he did great things, like provide law and order even if through tyranny. Musa himself seems to feel some debt to him; for sure he is in fearful awe of Pharaoh, and God has to strengthen his resolve to face him. Now God is God of Pharaoh as well as God of Musa. There is only one God, and He is the most merciful of the merciful. So it is that the command to Musa is to go and present to Pharaoh the opportunity to mend his ways, to alter his perspective, to waken to reality. That opportunity is available to all human beings until they are in the jaws of death. It is a choice of relationship with God: between unbelief and thankfulness; between arrogance and humility; between proud rebellion and fearful obedience. But to benefit from that opportunity, the human being must have a will to grow in the grace and favour of God. We may not expect to do so without an effort to rid ourselves of the stains of unbelief, thanklessness, pride and arrogance, and an effort to live with an eye to the Day of accountability. That Day is rushing towards us, just as it was rushing towards Pharaoh. He was secure in his position in the world, convinced of his own cunning and power and his right to power, and he was wrong absolutely on every single count.
In the drowning of Pharaoh and his earthly power there is a lesson indeed for one who fears [God and the Last Day]. After the question I mentioned earlier, Are you harder to create or is the heaven that He built?, the surah reminds us of the scale of what we have been given: the boundless canopy of the heavens, the onward thrust of time cycling through day and night, the secure and traversable, fertile earth providing for people and their livestock. The whole of this will pass and give way to the Day when we shall take full note of all that we did and all that we intended, and having done so we shall know why we have merited the Garden or the Fire. Even our own death, let alone, the ending of the world, seems very far away to us, when we look from the here and now. But the surah states emphatically that, looking back from that Day, the whole life of the world will seem a very short span indeed, the twinkling of an eye. Many of us can confirm that: when we look back over our lives, we find ourselves saying “It seems like it was only yesterday that I started doing such-and-such, though in fact twenty years have passed since then.”
They ask you about the Hour… People do still ask this question, as if it was an event in the world, like the date of an examination or a job interview. It is not. Rather, it is the event of the ending of the world – there is no “when” about it. We know only the certainty that it will be, just as we know with certainty that we will die, but we do not know exactly when. Our not-knowing is a mercy from God, so that, being uncertain how long we have, we can more strongly taste our freedom of will and so better value our time, and make better use of it to grow in humility and fear of God.
The Dachnipora Welfare Forum, Anantnag, has strongly condemned the immoral and indecent acts witnessed during the recent Physics Walla event held in the district. In a statement, the forum said that such behaviour is completely against the moral, cultural, and religious values of the people of Anantnag.Click Here To Follow Our WhatsApp Channel
Master Abdul Rasid Mir, President of the Dachnipora Welfare Forum, expressed deep concern over the incident, calling it a disgraceful act that tarnishes the reputation of the district known for its dignity, respect, and moral integrity. He emphasised that education should enlighten the hearts and minds of the youth, not promote immodesty or disrespect in the name of modernity or entertainment.
The forum urged the local administration to take strict action against those responsible and to ensure that such un-Islamic and unethical acts are never repeated. It also appealed to parents, teachers, and community elders to guide the youth towards moral and respectful conduct in public events.
Reaffirming its commitment to protect the cultural and spiritual identity of Anantnag, the Dachnipora Welfare Forum vowed to oppose any attempt to corrupt the values and traditions of this sacred land.
