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.
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.
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.
In a moment that lit up global headlines and social media alike, Pakistan’s Prime Minister Shehbaz Sharif delivered an unexpectedly emotional speech praising former U.S. President Donald Trump, calling him a “true man of peace” and once again nominating him for the Nobel Peace Prize.Click Here To Follow Our WhatsApp Channel
The dramatic exchange took place at an international summit in Sharm El-Sheikh, Egypt, attended by world leaders including those from the UK, France, Canada, and multiple Muslim countries. But among all the dignitaries, it was Shehbaz Sharif’s words that stole the spotlight — a performance that many have labelled as “Pakistan’s buttering diplomacy.”
🌍 Sharif’s Praise for Trump
Addressing Trump directly, Sharif declared,
“Today is one of the greatest days in modern history because, after tireless efforts, peace has finally been achieved.”
He credited Trump’s leadership for achieving ceasefires and peace accords, adding,
“President Trump has worked day and night to make this world a cradle of peace and prosperity.”
Sharif went on to remind the audience that Pakistan had already nominated Trump for the Nobel Peace Prize, saying,
“He prevented a war between India and Pakistan, both nuclear powers, and helped bring about a ceasefire. Now, he has also played a crucial role in bringing peace to Gaza, saving millions of lives across South Asia and the Middle East.”
🙌 A Salute to Trump’s Leadership
The Pakistani leader continued his praise, saying,
“Mr President, I salute your visionary leadership and guidance. I believe you are the man the world needed most at this time. History will remember your name in golden letters.”
Sharif then concluded with a personal prayer:
“May God bless you with long life so you can continue serving humanity.”
The audience watched in silence as Shehbaz’s words echoed through the hall — a speech that many saw as both flattering and strategic.
😄 Trump’s Reaction: ‘Wow, I Wasn’t Expecting That!’
Donald Trump, visibly pleased, smiled and responded,
“Wow, I wasn’t expecting that! That was truly beautiful — thank you very much.”
He later mentioned his relationship with Indian Prime Minister Narendra Modi, saying,
“India is a great country led by my good friend. I think Pakistan and India will now have excellent relations.”
Turning towards Shehbaz Sharif, Trump joked, “Right?” — to which Sharif smiled back, drawing laughter from the crowd.
💬 Social Media Explodes with Reactions
As soon as the video clip went viral, social media platforms buzzed with commentary from both Pakistan and India.
A user named Razaq posted on X (formerly Twitter):
“Shehbaz Sharif stole the show at the Sharm El-Sheikh summit. Trump invited only him to speak among dozens of world leaders.”
Indian academic Professor Ashok Swain shared the video, commenting:
“Shehbaz Sharif is making it difficult for Modi to remain Trump’s favourite.”
Another user joked,
“Trump must be wishing he had Shehbaz in his election campaign — then he wouldn’t need Elon Musk.”
However, not everyone was impressed. Many criticised the Pakistani leader for what they called “excessive flattery” and “undiplomatic praise” that bordered on embarrassment.
🧭 Analysis: Diplomacy or Desperation?
Analysts are divided on the intent behind Shehbaz Sharif’s remarks. Some see it as a strategic move to rebuild trust with Washington after years of strained relations, while others believe it reflects Pakistan’s growing dependence on U.S. goodwill amid economic struggles.
Political observers also note that Sharif’s overt praise for Trump could signal Islamabad’s desire to align with a potential Trump comeback in the 2026 U.S. elections.
Still, critics argue that Pakistan’s diplomacy must balance admiration with dignity. As one columnist wrote, “Flattery may open doors, but it also lowers your standing at the table.”
🏁 Conclusion
Whether seen as genuine gratitude or calculated diplomacy, Shehbaz Sharif’s praise for Donald Trump has certainly made global headlines. His words — part admiration, part strategy — have revived debate over Pakistan’s foreign policy approach and how far it’s willing to go to secure international goodwill.
For now, one thing is clear: Pakistan’s buttering diplomacy has once again caught the world’s attention — and Donald Trump’s too.
In less than a decade, Tehreek-e-Labbaik Pakistan (TLP) has transformed from a street protest movement into one of Pakistan’s most influential and controversial political forces. Emerging from the emotional fallout of Punjab Governor Salman Taseer’s assassination in 2011, TLP has built its reputation as the uncompromising guardian of Namoos-e-Risalat — the honour of the Prophet Muhammad (peace be upon him). With fiery sermons, massive rallies, and shocking street power, the party has become a symbol of Pakistan’s deepening religious populism — and a nightmare for successive governments.Click Here To Follow Our WhatsApp Channel
The Origins: From a Grave to a Movement
TLP’s roots trace back to Mumtaz Qadri, the police bodyguard who killed Punjab Governor Salman Taseer for supporting reforms to Pakistan’s blasphemy laws. Qadri’s execution in 2016 ignited a wave of emotion among Sunni Barelvi Muslims. His funeral drew hundreds of thousands, and his grave became a pilgrimage site. Amid this surge of sentiment, Khadim Hussain Rizvi, a fiery cleric from Lahore, founded Tehreek-e-Labbaik Ya Rasool Allah (TLYRA) — a religious movement that soon evolved into a political force known as Tehreek-e-Labbaik Pakistan (TLP) in 2015.
By 2017, TLP had become a household name, not through elections, but through its ability to paralyze the capital, Islamabad, and force ministerial resignations through mass sit-ins.
The Ideology: Faith, Fury, and Politics
At its heart, TLP’s ideology revolves around Khatm-e-Nabuwwat (Finality of Prophethood) and the unquestionable sanctity of Prophet Muhammad (peace be upon him). The party calls for:
Strict enforcement of blasphemy laws, including capital punishment.
Expulsion of diplomats from countries accused of “insulting Islam,” such as France and the Netherlands.
Implementation of Nizam-e-Mustafa — a full Sharia-based governance system.
Defense of Sunni Barelvi interests, often in opposition to Deobandi, Wahhabi, or Ahmadi groups.
While supporters view TLP as defenders of faith, critics describe it as a populist, vigilante movement that weaponizes religion for power. Its fiery rhetoric often glorifies “martyrs” like Mumtaz Qadri and justifies violence as a form of religious duty.
The Charismatic Firebrand: Khadim Hussain Rizvi
Khadim Rizvi’s thunderous speeches, laced with poetry, emotional appeals, and unfiltered anger, made him a folk hero among Pakistan’s lower and middle classes. His wheelchair and booming voice became symbols of defiance. Under his leadership, TLP staged the 2017 Faizabad sit-in, blocking Islamabad for 21 days. The protest forced the resignation of the Law Minister and ended with a military-brokered deal — a moment many analysts see as TLP’s real political birth.
Rizvi passed away in November 2020, but his legacy — and his movement’s energy — lived on through his son, Saad Hussain Rizvi.
The New Face: Saad Rizvi’s Strategic Street Power
When Saad Rizvi took the reins, many predicted TLP’s decline. Instead, he rebranded it with sharper organization, modern communication, and calculated defiance. Under his leadership, TLP clashed violently with police in 2021, 2023, and 2025 — each time over blasphemy-related or pro-Palestine issues. The group’s anti-France demonstrations turned deadly, leading to a temporary government ban under anti-terrorism laws. Yet, through backdoor negotiations, the ban was lifted months later — a testament to TLP’s political leverage.
As of October 2025, Saad Rizvi was reportedly injured during police firing amid massive pro-Palestine protests in Lahore, further fueling the group’s martyr narrative.
TLP’s Political Clout
Despite its militant street image, TLP has also grown into an electoral force. In the 2018 elections, it secured over 2.2 million votes, emerging as Pakistan’s fourth-largest party by vote count. By 2024, its share grew to nearly 2.9 million votes, even winning a seat in the Punjab Assembly for the first time.
While it still struggles to translate votes into power, its ability to split conservative vote banks has changed electoral dynamics, particularly in Punjab and Karachi.
Protests, Chaos, and Government Concessions
TLP’s name is synonymous with street anarchy and state paralysis. Key flashpoints include:
2017 Faizabad Sit-in: Islamabad shut down for three weeks; law minister resigned.
2018 Asia Bibi Protests: Violent nationwide unrest after the Christian woman’s acquittal.
2021 Anti-France Protests: Several police killed; led to a temporary party ban.
2023 Jaranwala Riots: TLP-linked mobs burned churches after blasphemy rumours.
2025 Gaza Marches: Deadly clashes in Muridke and Lahore; Saad Rizvi critically injured.
Each episode reinforces the image of TLP as a street-controlling force capable of bending governments to its will — often through bloodshed.
Criticism and Allegations
Analysts accuse TLP of acting as a state-tolerated pressure valve — a group unleashed to distract or destabilize opponents when needed, yet curbed when it crosses red lines. Its strong ties with Barelvi seminaries, mosques, and urban youth networks give it unmatched mobilization strength. However, human rights groups accuse it of inciting sectarian hatred, mob violence, and attacks on minorities.
Despite multiple bans and media blackouts, TLP continues to thrive on social media platforms, spreading its message through Telegram, TikTok, and YouTube.
Conclusion: A Movement Too Strong to Ignore
Whether seen as defenders of the Prophet’s honour or dangerous extremists, Tehreek-e-Labbaik Pakistan has permanently altered Pakistan’s religious and political landscape. Its mix of faith, fury, and populism ensures it cannot be sidelined — even by the military or mainstream parties.
As Pakistan battles political instability, economic crisis, and rising extremism, TLP stands as both a symptom and symbol of a nation caught between democracy, religion, and rage.
In the verdant landscapes of Kashmir, where the majestic Himalayas cradle a tapestry of cultural heritage and natural splendor, emerges a figure whose life story embodies resilience, scholarly pursuit, and an unwavering commitment to healing. Dr. Mohammad Sultan Khuroo, often simply revered as Dr. Khuroo, stands as one of India’s most distinguished gastroenterologists and hepatologists. Born into a lineage steeped in Islamic scholarship and Sufi traditions, his journey from the historic town of Sopore to global acclaim in medical science is a testament to the transformative power of education and empathy. As the Director of the Digestive Diseases Centre at Dr. Khuroo’s Medical Clinic in Srinagar, and a former Professor and Head of Gastroenterology at the Sher-i-Kashmir Institute of Medical Sciences (SKIMS), Dr. Khuroo has not only pioneered treatments for complex digestive disorders but has also mentored generations of physicians, leaving an indelible mark on healthcare in South Asia and beyond.Click Here To Follow Our WhatsApp Channel
Early Life: Roots in Sopore’s Scholarly Embrace
Dr. Khuroo’s origins trace back to Kralteng, a quaint hamlet in Sopore—a ninth-century town in North Kashmir renowned for its apple orchards and as a cradle of Kashmiri resilience. Born into an educated and respected family that had settled in the area in the early 20th century, young Mohammad Sultan grew up amidst an environment rich in intellectual and spiritual fervor. His family home became a hub for Islamic teachings, influenced by encounters with revered scholars and Sufi saints. This milieu profoundly shaped his worldview, instilling values of humility, service, and lifelong learning.
His paternal grandfather, the late Haji Fateh Khuroo (1885–1958), was a polymath in his own right—a scholar of Persian literature whose recitations of the Quran could captivate audiences with their melodic depth and emotional resonance. This legacy of erudition extended to Dr. Khuroo’s father and extended family, including notable entrepreneurs like the late Haji Abdul Samad Pandith and the philanthropist Haji Abdul Jabbar Pandith, whose devotion to worship and social welfare mirrored the family’s ethos of communal upliftment. Sopore, with its history of quiet revolutions against adversity—be it natural calamities or socio-political upheavals—instilled in Dr. Khuroo an early appreciation for perseverance. In his own reflections, he has often recounted the town’s struggles and triumphs, crediting them for forging his determination to effect positive change, much like the steady, unyielding flow of the Jhelum River that borders his birthplace.
Education was the bridge from these humble roots to higher aspirations. Dr. Khuroo pursued his MBBS and MD in Medicine at the University of Kashmir, where his academic excellence shone through amid the challenges of a region marked by geopolitical tensions. Eager to specialize, he advanced to the prestigious Postgraduate Institute of Medical Education and Research (PGIMER) in Chandigarh, earning his DM in Gastroenterology. These formative years were not merely academic; they were a crucible for honing a patient-centered approach, influenced by Kashmir’s tradition of holistic care that blends medical science with cultural sensitivity.
Academic and Professional Ascendancy: Building Institutions and Expertise
The 1980s marked a pivotal era for healthcare in Jammu and Kashmir, as the state sought to establish world-class medical facilities amid its isolation. In 1982, Dr. Khuroo answered the call to join the newly founded Sher-i-Kashmir Institute of Medical Sciences (SKIMS) in Srinagar—a visionary tertiary care center conceived to bring cutting-edge medicine to the Valley. As one of the institution’s founding senior physicians, he rose swiftly through the ranks, becoming Professor and Head of the Department of Gastroenterology, and later Chairman of the Department of Medicine. Under his stewardship, SKIMS evolved into a beacon of excellence, particularly in digestive and liver diseases, training hundreds of specialists and conducting groundbreaking research tailored to regional health challenges like hepatitis and parasitic infections prevalent in the Himalayan foothills.
Dr. Khuroo’s international stature was cemented during his tenure as Consultant and Head of Gastroenterology and Liver Transplantation at the King Faisal Specialist Hospital and Research Centre in Riyadh, Saudi Arabia. Here, he bridged Eastern and Western medical paradigms, contributing to advancements in organ transplantation and infectious disease management. His global recognition is underscored by prestigious fellowships: FRCP from the Royal College of Physicians (Edinburgh) in 1997, FACP in 1998, and MACP (Emeritus) in 2000 from the American College of Physicians. These honors reflect not just clinical prowess but a career defined by ethical rigor and innovative problem-solving.
Upon returning to Kashmir, Dr. Khuroo founded the Digestive Diseases Centre at his eponymous clinic in Srinagar’s SK Colony, Qamarwari—a state-of-the-art facility that continues to serve as a lifeline for patients with complex gastrointestinal ailments. The clinic, affiliated with his official website (drkhuroo.in), emphasizes multidisciplinary care, integrating diagnostics, endoscopy, and therapeutic interventions under one roof. His practice philosophy is rooted in the “patient’s bill of rights,” championing dignity, informed consent, second opinions, and cultural respect—a rare ethos in high-pressure medical environments.
Pioneering Contributions to Medicine: Research and Innovation
Dr. Khuroo’s legacy extends far beyond the clinic, etched deeply in the annals of medical literature. With over 14,000 citations on Google Scholar, his research portfolio spans decades, focusing on gastroenterology, hepatology, and infectious diseases endemic to South Asia. A trailblazer in viral hepatitis, he conducted seminal studies on hepatitis E—a waterborne pathogen disproportionately affecting developing regions—elucidating its epidemiology, transmission, and clinical spectrum. His work on echinococcosis, a parasitic liver disease rampant in pastoral communities, includes a landmark prospective study (2019–2024) at his clinic, identifying alveolar echinococcosis cases and advancing diagnostic protocols.
Notable among his innovations is the development of therapeutic endoscopy techniques for biliary and pancreatic disorders, as well as protocols for managing acute liver failure in resource-limited settings. Dr. Khuroo’s publications in journals like The Lancet and Gastroenterology have influenced global guidelines, while his involvement in liver transplantation programs has saved countless lives. In Kashmir, where conflict and geography exacerbate health disparities, his research on trauma-induced gastrointestinal complications has informed emergency care strategies. Recently, he delivered the Dr. Farooq Ashai Oration in 2024, underscoring his ongoing role as a thought leader.
Beyond papers and protocols, Dr. Khuroo’s impact lies in his mentorship. He has trained technicians, nurses, residents, and fellows with a hands-on intensity, fostering a cadre of ethical practitioners. His autobiography-like reflections on Sopore’s evolution mirror his teaching style: narrative-driven, empathetic, and aimed at inspiring systemic change.
Personal Life: A Tapestry of Family, Faith, and Fulfillment
Dr. Khuroo’s personal narrative is as enriching as his professional one. His marital union with Haleema—a partnership described as a “huge success”—has been a pillar of support, blending familial warmth with shared values of service. The couple’s life in Srinagar reflects Kashmiri hospitality, with the clinic often doubling as a space for community outreach. Family members, including his children like Dr. Naira Sultan Khuroo, carry forward this legacy in pathology and beyond.
Faith remains a quiet compass for Dr. Khuroo, echoing his family’s Sufi roots. He approaches medicine as a divine calling, treating each patient with the reverence once reserved for Quranic recitations in his ancestral home. In retirement from institutional roles, he channels this energy into writing, community health initiatives, and the clinic, embodying the Sufi ideal of selfless contribution.
Legacy: Healing Hearts and Histories
As of October 2025, Dr. Mohammad Sultan Khuroo, at over eight decades, remains an active force in medicine—a living archive of Kashmir’s medical renaissance. His clinic bustles with patients from across the subcontinent, a testament to his enduring appeal. In an era of fragmented healthcare, Dr. Khuroo’s story reminds us that true healing transcends diagnoses; it is woven from respect, innovation, and an unyielding bond with one’s roots.
For those inspired by his path, resources like his official website offer glimpses into his work, while his scholarly output invites deeper exploration. Dr. Khuroo is not merely a doctor; he is a bridge between tradition and tomorrow, proving that from the quiet valleys of Sopore, one can touch the world.
Afghanistan’s Taliban Foreign Minister, Amir Khan Muttaqi, began a week-long official visit to India in October 2025. His itinerary includes a significant stop at Darul Uloom Deoband, a renowned Islamic seminary in Uttar Pradesh. The visit has attracted widespread attention for its historical, ideological, and diplomatic symbolism.Click Here To Follow Our WhatsApp Channel
The Visit
Amir Khan Muttaqi’s visit marks the highest-level interaction between India and the Taliban regime since the group’s return to power in 2021. His arrival in India comes amid efforts by the Taliban to strengthen regional relations and project a softer image abroad.
While in India, Muttaqi is scheduled to meet Indian officials, engage with Afghan students, and visit key religious and educational centres. Among these, his visit to Darul Uloom Deoband stands out as the most symbolically charged moment of the trip. He is expected to meet senior clerics, tour the seminary’s campus, and interact with students, including several from Afghanistan who are studying there.
What is Darul Uloom Deoband?
Darul Uloom Deoband was founded in 1866 in the town of Deoband, Uttar Pradesh. Over time, it became one of the most respected Islamic seminaries in South Asia. The seminary follows the Hanafi school of Islamic jurisprudence and advocates a reformist, education-based approach to preserving Islamic teachings.
The “Deobandi” school of thought that emerged from this institution spread widely across India, Pakistan, Bangladesh, and Afghanistan. Many religious scholars, teachers, and movements across South Asia trace their spiritual or academic lineage to Deoband. Its influence can be seen in thousands of affiliated madrasas across the region.
Deoband’s Connection to Afghanistan and the Taliban
The link between Deoband and Afghanistan runs deep. For more than a century, Afghan scholars have studied at Darul Uloom Deoband and taken its teachings back home. The Deobandi school’s ideas became popular in Afghanistan during the 20th century, especially among religious students who sought Islamic reform rooted in scholarship rather than politics.
When the Taliban emerged in the 1990s, many of its leaders and clerics were graduates of Pakistani seminaries that themselves followed the Deobandi model. The ideological foundation of the Taliban—its emphasis on Islamic law, education, and social conservatism—reflects this heritage. Visiting Deoband, therefore, carries strong symbolic meaning for the group.
For the Taliban, Darul Uloom Deoband represents their spiritual origin. It is seen as the mother institution of the Deobandi movement, whose teachings shaped the religious outlook of their founders. By visiting Deoband, Amir Khan Muttaqi is reaffirming the historical and ideological link between the Taliban and the broader Deobandi tradition.
Why the Visit Matters
The visit has multiple layers of significance — religious, political, and diplomatic.
1. Affirming Ideological Roots
By visiting Deoband, Muttaqi acknowledges the Taliban’s doctrinal foundation. It is a gesture of respect toward the institution that shaped the religious and intellectual background of many Taliban scholars. The visit also signals to the Taliban’s followers that their movement remains committed to its original Deobandi teachings.
2. “Spiritual Diplomacy”
Muttaqi’s trip is not just political; it also represents what can be called spiritual diplomacy. Instead of focusing on military or economic agendas, the visit is built around cultural and religious connections. Engaging with Deoband allows the Taliban to present themselves as part of a broader Islamic scholarly tradition rather than an isolated militant movement.
3. Expanding Beyond Pakistan
Historically, the Taliban’s religious and logistical support came largely from Pakistan. But this visit to India — particularly to an Indian religious seminary — suggests that the group wants to diversify its relationships. Visiting Deoband gives the Taliban an opportunity to connect with religious institutions in India, signaling that their movement’s spiritual roots go beyond any one country.
4. India’s Perspective
For India, this visit presents both opportunities and challenges. On one hand, it allows New Delhi to open a non-political channel of communication with Afghanistan’s ruling authorities. Cultural and religious exchanges are less controversial than direct diplomatic recognition. On the other hand, India must carefully manage the optics of hosting Taliban officials, given global concerns about the group’s policies.
Nevertheless, India’s decision to allow the visit to Deoband reflects a pragmatic approach. It recognizes that religious diplomacy can play a role in building regional stability and understanding, even between countries with complex histories.
5. Public Relations and Image Building
For the Taliban, the visit also helps project a more moderate image. Engaging with an Indian institution known for scholarly learning allows them to show that they are interested in education, tradition, and dialogue. It is part of the Taliban’s broader effort to appear more open and diplomatic since their return to power.
Potential Outcomes
The Deoband visit could lead to several developments in the coming months and years.
Educational Cooperation: More Afghan students may be encouraged to study at Deoband or similar institutions in India. This could revive traditional educational links that existed before decades of conflict disrupted them.
Cultural Exchange: The visit might promote greater cultural understanding between India and Afghanistan, rooted in shared South Asian Islamic heritage.
Shift in Regional Balance: If the Taliban continue building connections with Indian religious institutions, it could slightly reduce Pakistan’s exclusive influence over the group’s religious and educational landscape.
Diplomatic Engagement: Though India does not officially recognize the Taliban government, informal engagements like this could lay the groundwork for future dialogue on issues like trade, security, and humanitarian aid.
Controversies and Concerns
Despite its symbolic value, the visit has sparked mixed reactions.
Some observers view it as an important step toward regional engagement, while others fear it may be seen as legitimizing the Taliban regime. Human rights groups have raised concerns that such visits should not overshadow the Taliban’s restrictions on women’s education and other freedoms in Afghanistan.
For India, there is also a delicate balance to maintain. While religious diplomacy can open doors, any visible closeness with the Taliban could attract criticism from domestic and international audiences. Therefore, the government’s approach has remained cautious — allowing the visit, but keeping it largely limited to religious and cultural grounds.
Deoband’s Position
Darul Uloom Deoband itself remains a respected centre of Islamic education, known for promoting religious scholarship and discipline. It does not involve itself in political activities and often distances itself from political interpretations of its teachings.
Scholars at Deoband are expected to welcome the visiting delegation as part of their tradition of hospitality but are unlikely to make any political statements. Their focus will likely remain on spiritual and educational matters, reinforcing that Deoband’s role is religious, not political.
Broader Meaning
The visit highlights the enduring influence of Deoband in shaping Islamic thought across South Asia. More than a century after its founding, this institution continues to be a point of reference for millions of Muslims across the world. Its reach extends far beyond India’s borders — influencing seminaries, scholars, and movements in Pakistan, Bangladesh, Afghanistan, and beyond.
By returning to the source of their spiritual inspiration, the Taliban leadership is symbolically acknowledging their intellectual debt to Indian scholars. This also shows how religious ideas, unlike political boundaries, have long connected the peoples of South Asia.
The Road Ahead
Whether this visit leads to real change remains to be seen. Symbolism alone cannot replace substantive progress. But it does create space for dialogue, understanding, and education — all of which are essential for peace in the region.
For the Taliban, visits like these can help soften their international image and create opportunities for cooperation beyond politics. For India, it’s a reminder of how its cultural and religious institutions can serve as bridges of influence and dialogue even with complex neighbours.
Ultimately, Amir Khan Muttaqi’s visit to Darul Uloom Deoband is more than a courtesy call. It represents an intersection of history, faith, and diplomacy — where religion becomes a medium of communication between two nations with deep, intertwined pasts. Whether this connection leads to constructive engagement or remains a symbolic gesture will depend on the willingness of both sides to build on shared heritage for a more stable future.
Darul Uloom Deoband, a prominent Islamic seminary founded in 1866 in Deoband, Uttar Pradesh, India, holds a pivotal place in the ideological framework of the Taliban, the militant group that has ruled Afghanistan during 1996–2001 and since 2021. The Deobandi movement, originating as an anti-colonial Islamic revivalist effort, has significantly influenced the Taliban’s strict interpretation of Sharia law and their vision for an Islamic society. This article explores the historical, ideological, and operational connections between Darul Uloom Deoband and the Taliban, highlighting why the seminary remains central to the group’s worldview.Click Here To Follow Our WhatsApp Channel
Historical Context of Darul Uloom Deoband
Founded by scholars Muhammad Qasim Nanautavi and Rashid Ahmad Gangohi in response to British colonial rule after the 1857 Indian Rebellion, Darul Uloom Deoband aimed to preserve Sunni Hanafi Islam. The Deobandi movement emphasized a return to core Islamic principles, rejecting Western influences and promoting taqlid (adherence to classical Hanafi jurisprudence). Initially non-violent, it aligned with India’s independence struggle, collaborating with figures like Mahatma Gandhi. Post-Partition, its ideology spread to Pakistan and Afghanistan through a network of madrasas, some of which later adopted militant interpretations.
Ideological Influence on the Taliban
The Taliban, emerging in 1994, are ideological heirs of the Deobandi movement. Their rigid enforcement of Sharia—banning women’s education, music, and Western customs—reflects Deobandi puritanism, blended with Pashtun tribal codes (Pashtunwali) and Saudi-funded Wahhabi elements from the 1980s Soviet-Afghan War. Key connections include:
Education of Taliban Leaders: Most Taliban founders, including Mullah Omar, were educated at Deobandi-affiliated madrasas in Pakistan, such as Darul Uloom Haqqania, often called the “University of Jihad.” Many current Taliban leaders are alumni of these institutions.
Jihadist Framework: During Pakistan’s Zia-ul-Haq era (1977–1988), Deobandi madrasas, backed by state and Saudi funding, trained mujahideen fighters. This infrastructure birthed the Taliban, who sought to establish an “Islamic Emirate” in Afghanistan, echoing Deoband’s anti-foreign stance.
Global Deobandi Network: Darul Uloom Deoband’s model inspired thousands of madrasas worldwide, creating a decentralized ideological pipeline. The Taliban explicitly claim Deobandi heritage, with leaders like Mullah Omar addressing Deoband events, such as its 150th anniversary in 2001.
Direct Support and Endorsements
Darul Uloom Deoband has historically supported the Taliban:
During the Taliban’s 1996–2001 rule, Deoband endorsed actions like the destruction of the Bamiyan Buddhas, justifying them as anti-idolatry measures.
In 2001, Mullah Omar delivered a keynote at a Deoband-affiliated event in Peshawar, reinforcing ties.
In 2021, Deoband’s principal, Maulana Arshad Madani, urged the Taliban to govern with pragmatism and tolerance, drawing parallels to Deoband’s anti-colonial legacy. However, the seminary has remained silent on controversial Taliban policies, such as the 2022–2023 bans on women’s education and work, despite criticism for ideological alignment.
Divergence and Criticism
While Indian Deobandis emphasize peaceful coexistence, issuing fatwas against terrorism in 2008, the Afghan and Pakistani Deobandi strains have embraced militancy. This divergence highlights intra-Deobandi tensions, with the Taliban’s extremism drawing criticism from moderate Muslims. The seminary’s influence thus cuts both ways: it provides the Taliban with theological legitimacy but also exposes divides within the broader Deobandi movement.
Geopolitical Implications
Darul Uloom Deoband’s significance lies in its role as the intellectual “mothership” of Deobandi Islam, a movement with over 150 years of global influence through organizations like Jamiat Ulema-e-Islam and Tablighi Jamaat. For the Taliban, it offers:
Legitimacy: Framing their rule as resistance against foreign “infidel” powers, from Soviets to Americans.
Recruitment and Training: A theological basis for jihad, sustained through madrasa networks.
Regional Tensions: While empowering the Taliban, Deoband’s militant offshoots contribute to instability, particularly in Pakistan-Afghanistan relations, as seen in recent cross-border strikes.
Conclusion
Darul Uloom Deoband remains a cornerstone of the Taliban’s ideological and operational framework, providing the theological foundation for their vision of an isolated, Sharia-governed society. While the seminary itself distances from the Taliban’s extremism, its historical endorsements and the proliferation of its ideology through madrasas have cemented its influence. Understanding this connection is crucial for grasping the Taliban’s motivations and the broader dynamics of Islamic militancy in South Asia.
On 5 October 2025 (11 Rabi‘ al-Thani 1447 AH), the Muslim world — especially in places like Iraq, Pakistan, India and Kashmir — observes the Urs of Sheikh Abdul Qadir Gilani (R.A), widely venerated as Hazrat Ghaus-e-Azam and Dastgeer Sahib. For many, this is not simply an anniversary of a saint’s death but a festival of spiritual union: the word Urs literally means a wedding, symbolising the soul’s joyful reunion with the Divine. Across centuries, millions have found in his life and teachings a bridge between law and love, learning and compassion. Click Here To Follow Our WhatsApp Channel
Early life and background
Sheikh Abdul Qadir Gilani (R.A) was born around 470 AH (1077–1078 CE) in the region of Gilan in what is now northern Iran. He is known by the nisba al-Jilani, linking him to Gilan, and later spent most of his public life in Baghdad, the intellectual and spiritual centre of his age. Many sources describe him as thoroughly learned in the Qur’an, Hadith, fiqh and spiritual disciplines. He combined rigorous study with deep devotion, a pattern that would shape his teaching for generations.
Although details of his early family life are not always certain in historical records, he is widely said to have been descended from the Prophet’s family through Hasan ibn Ali (R.A). He studied under leading scholars of his time and was initiated into Sufism by spiritual masters who guided his inner journey. His training combined legal learning (especially within the Hanbali tradition) with a strong emphasis on the discipline of the heart.
The long retreat and spiritual formation
A defining period of his life was a long retreat he undertook in the deserts of Iraq. For many years he lived simply, dedicating himself to worship, meditation, and spiritual struggle (mujahada). These years of solitary discipline formed the inner ground from which his later teaching sprang. When he returned to Baghdad, he was already recognised as a person of deep knowledge and spiritual insight.
His style of teaching was notable for balancing strict adherence to religious law with a compassionate and practical spirituality. He did not separate outward worship and inward purification; instead, he taught that true religion requires both correct practice and sincere inner transformation.
Scholar, preacher and teacher
In Baghdad, Sheikh Abdul Qadir Gilani (R.A) became a well-known preacher and teacher. He lectured on Hadith, Tafsir (Qur’anic exegesis), jurisprudence and spiritual ethics. His sermons drew large crowds: scholars, traders, officials and ordinary people alike came to listen. He founded a school — the madrasa that later gave its name to the Qadiriyya order — where students studied both the legal sciences and the path of the heart.
He earned respect from a wide range of scholars and even political leaders of his time. His influence crossed social and religious lines; people of different backgrounds sought his guidance. He emphasised justice, moral courage and public service alongside personal piety.
Key teachings and spiritual approach
The heart of Sheikh Abdul Qadir Gilani’s (R.A) teaching can be summarised in a few clear, practical points:
Tawhid (Oneness of God): All spiritual striving must be rooted in sincere belief in God alone. Recognition of God’s unity was the foundation of every teaching.
Balance of Sharia and Tariqa: He taught that law (Sharia) and spiritual discipline (Tariqa) are complementary. Observance of the outward rules without inner reform is incomplete; likewise, inward experience without moral conduct can be misleading.
Purification of the heart: Spiritual life requires constant effort to remove pride, attachment and selfishness. Virtues such as patience, gratitude and humility were central to his message.
Service and compassion: True faith shows itself through kindness to people — feeding the poor, caring for the weak and standing for justice.
Practical holiness: He discouraged empty display and encouraged sincere, practical acts of worship and charity.
Books attributed to him — such as Futuh al-Ghaib (Revelations of the Unseen) and Ghunyat al-Talibin (Sufficiency for Seekers) — present these teachings in accessible, often direct language aimed at seekers at different levels.
Miracles and karamat
Stories of miracles (karamat) are numerous in the hagiographical tradition surrounding Hazrat Ghaus-e-Azam (R.A). These accounts include times of supernatural help in famine, healings, and instances where food or resources were miraculously provided to those in need. For followers, such stories are signs of God’s favour manifesting through a saintly person. Classical Sufi authors emphasise, however, that the inner aim of these stories is moral: they strengthen faith and inspire service, not mere wonder.
Whether taken literally or seen symbolically, these narratives have helped generations relate to the saint’s life in a personal way and have supported a living devotional practice centred on compassion.
Founding of the Qadiriyya order
The Qadiriyya is one of the oldest and most widespread Sufi orders, carrying the name of Sheikh Abdul Qadir Gilani (R.A). Its core practices focus on remembrance of God (dhikr), ethical conduct and striving for inner purity. Over time the order spread across many regions: the Middle East, South Asia, North Africa and beyond. Local branches adapted the Qadiriyya teachings to their cultures while preserving the central emphasis on spiritual sobriety, public service and devotion.
The order’s spread owed much to the charismatic force of the teacher’s reputation and the clarity of his teachings, which offered a pathway that was at once rigorous and accessible.
Writings and legacy
The works attributed to Hazrat Ghaus-e-Azam (R.A) blend legal learning with spiritual guidance. They are written in a language meant to instruct and motivate seekers: short, sharp reminders, moral counsel and deep spiritual insights. Apart from Futuh al-Ghaib and Ghunyat al-Talibin, other shorter treatises and letters circulate in manuscript and published forms, often used by students and readers wanting practical guidance.
His legacy is not limited to texts. The living tradition of Sufi practice, the institutions founded in his name, and the social projects inspired by his model of piety and service continue to influence millions.
The shrine in Baghdad and its history
Sheikh Abdul Qadir Gilani (R.A) was buried in Baghdad, at the site of his madrasa. Over the centuries his tomb became a place of pilgrimage. The mausoleum has seen repair and rebuilding many times. It stands as a major site for pilgrims who come to offer prayers, recite the Qur’an, attend lectures and perform acts of charity. For the many who visit, the shrine represents continuity with a living spiritual tradition that reaches back nearly a thousand years.
Dastgeer Sahib shrine in Srinagar
Though Sheikh Abdul Qadir Gilani (R.A) never visited Kashmir, his influence reached the valley through teachers and disciples who brought Qadiri teaching to South Asia. In Srinagar’s Khanyar area stands the famous Dastgeer Sahib shrine, a focal point of devotion for many Kashmiris. The shrine houses relics and has its own local history of devotion and repair. It represents how spiritual figures take root in local cultures, adapting and enriching regional practice.
What is Urs and why it matters
Urs anniversaries mark the death of a saint as a commemoration of union with the Divine. Rather than mourning, the event is celebrated: devotees gather to remember the saint’s life, recite the Qur’an, engage in communal dhikr, listen to sermons and hold gatherings of spiritual music (sama or qawwali in South Asia). Charity and feeding the poor are typical features. Urs is a time for renewal: individual devotees seek spiritual blessings, while communities reinforce bonds of faith and mutual care.
For many people, Urs functions on multiple levels:
A spiritual gathering that revives devotional practice.
A social occasion that brings people together across class and background.
A cultural event that preserves local devotional arts, poetry and music.
A charitable opportunity to serve the needy.
Typical rites and rituals
Although practices vary by region, common elements of an Urs include:
Qur’anic recitation: collective reading and supplication.
Dhikr: groups reciting the names of God and short litanies.
Hamd and Naat: praise-poems in Arabic and local languages celebrating God and the Prophet (PBUH).
Sermons and lectures: teaching that explains the saint’s life and message.
Mehfil-e-sama / qawwali: devotional music sessions in many South Asian shrines.
Ziarat: visiting and paying respects at the tomb, sometimes viewing relics.
Charity and feeding: distribution of food to the poor, a central component.
Processions: in some places, processions and public displays occur, especially where the tradition is deeply rooted.
Organisers generally stress that the core purpose is spiritual: to turn hearts toward God and to renew ethical commitment.
Contemporary observances in 2025
On 5 October 2025, shrines associated with Hazrat Ghaus-e-Azam (R.A) were active with devotees. In Baghdad, the mausoleum drew local and international pilgrims for multi-day gatherings of dhikr, lectures and communal prayers. In South Asia, especially at the Dastgeer Sahib shrine in Srinagar, the day was observed with special programmes: night vigils, recitations, qawwali sessions and large-scale charity meals. Many shrines also used modern tools — live streaming and social media — to include remote devotees who could not travel.
For many devotees, the Urs is a reminder that living spiritual traditions can adapt to new times while keeping their essential message: humility, compassion and service.
The social and moral relevance today
Why does Hazrat Ghaus-e-Azam’s message endure? Several features explain this:
Practical ethics: His teachings stress compassion and justice, which are timeless concerns in any society.
Balance of law and spirit: People facing modern anxieties respond to a message that honours both outward duty and inner peace.
Community orientation: The Qadiriyya emphasis on service and charity offers a framework for organised social aid.
Accessible guidance: His short, direct counsels speak to ordinary people as well as scholars.
In an era of increasing fragmentation, his insistence on unity, tolerance and moral responsibility speaks to both personal transformation and social healing.
Debates and differing views
Like many historical religious figures, Sheikh Abdul Qadir Gilani (R.A) is seen differently across traditions. Some scholars stress hagiographical excesses in later stories; others defend these narratives as expressions of devotional memory rather than literal history. In scholarly circles, there is healthy debate about chronology, authorship of certain works, and the exact historical facts of his life. For devotees, however, the spiritual fruits of his teachings are the primary point of concern.
How to observe Urs with respect and understanding
If you plan to attend an Urs or read about it, here are a few simple suggestions to observe the occasion respectfully:
Approach with sincere intent: the celebrations are primarily devotional, not mere spectacle.
Participate in communal prayers and charity where possible.
Listen to the teachings and reflect on their moral implications.
Remember the central message of service: feeding the poor or assisting the needy is a fitting tribute.
Be mindful of local customs and the diverse ways people express devotion.
Conclusion
The Urs of Hazrat Ghaus-e-Azam (R.A) is more than an annual event; it is a living reminder of a tradition that combines deep learning with compassionate action. Whether observed in Baghdad, Srinagar, or in homes and mosques across the globe, the day calls believers to renew their commitment to inner reform, social justice, and sincere worship. On 5 October 2025, countless hearts turned to the example of this great teacher — a reminder that faith, properly lived, unites people across time and place.
May his example inspire humility, compassion and steadfastness in the service of humanity. Ameen.
Yes, crop failures were frequent — especially when late March snowfall would often damage the bloom. Diseases/ pests were common, & the trees were seedlings with around 95% hard shell & 5% paper-shell, all by chance. Perhaps our orchards had grown too old Around 2010.
By 2008 to 2014, almost everyone had shifted to apples. Today, except for my own 2-kanal almond orchard, no other villager has almond orchard here. Even we also converted the two kanals karewa land to apples for a year, but the year’s experience on Karewa land convinced me & my father to return back to almonds. (Thankfully, we got great returns for our green almonds this year)
The real reason for decline wasn’t just crop failures or mismanagement — it was the market collapse. I still remember:
In the early 1990s, we would sell hard-shell almonds at ₹40/kg.
By 2010, prices hadn’t even touched ₹100/kg.
Even today, the rates are around ₹150/kg.
Growers would sometimes keep their produce for years because there was no demand. One major blow was the import of Californian almonds with minimal TARIFF, which crushed local markets.
Around 2010, a few buyers from Srinagar purchased large chunks of land belonging to pandiths, dug borewells & made apple cultivation possible — inspiring villagers to follow. Producing quality apples on karewas is always challenging especially if you don’t have your own Borewell.
The story of almonds in my village is a reminder: without fair market support and smart policies, even the richest traditions of cultivation can vanish & become thing of past in no time.
In 2016, Joe Biden, who was then the Vice President of the United States and later became President, shared a deeply personal story that touched many hearts. It was about a tough time in his life when his son, Beau Biden, was battling brain cancer. To help his son’s family, Biden thought about selling his family home. This story, which also involves a kind offer from his friend and boss, President Barack Obama, shows a side of American politics that feels human and real. This article explains what happened, why it matters, and how it compares to the lives of leaders in other countries, all in simple, clear English.
The Story: A Father’s Worry
Joe Biden’s son, Beau, was a lawyer and the Attorney General of Delaware, a state in the US. In 2013, at the age of 44, Beau was diagnosed with a deadly type of brain cancer called glioblastoma. As Beau’s health got worse, he could no longer work, which meant his family lost his income. Beau had a wife and two young children to support, and medical bills in the US can be very expensive, even for serious illnesses like cancer.
Joe Biden, who was Vice President at the time (from 2009 to 2017), was worried about how to help Beau’s family. Although Biden earned a good salary—about $230,000 a year—he didn’t have a lot of extra money. His wealth was mostly tied up in his family home in Wilmington, Delaware, a house worth around $1 million. To raise money for Beau’s family, Biden thought about selling this home, which was his main asset. He didn’t want to take out a loan because the terms were strict, and he wasn’t sure he could pay it back after his time as Vice President ended.
One day, Biden shared his worries with Barack Obama, the President at the time and a close friend. Obama didn’t hesitate. He said, “Joe, don’t sell your house. I’ll give you the money. Whatever you need, I’ll help.” This offer came from Obama’s personal bank account, not government funds. In the end, Biden didn’t need to sell the house or take Obama’s money, as they found other ways to manage. Sadly, Beau passed away in May 2015, despite treatment. Biden shared this story publicly in a 2016 interview with CNN, and he got emotional talking about his son and Obama’s kindness.
When and Where Did This Happen?
The story came out in January 2016, when Biden spoke to CNN about his life and his work on cancer research, something he cared deeply about after losing Beau. Some retellings of the story, like the one you might have heard, say it was revealed just before Biden left office in January 2017, during Obama’s farewell speech. That’s not quite right—it was shared a year earlier. Also, the house wasn’t 4,000 square feet as some claim; it’s actually about 6,850 square feet, a minor mix-up.
Biden also wrote about this moment in his 2017 book, Promise Me, Dad, where he described his fears for Beau’s family and Obama’s generous offer. News outlets like The New York Times, The Washington Post, and Politico reported on it, confirming the story is true. Biden’s openness about his financial worries showed a side of him that many people could relate to—a parent trying to do the best for their child in a tough situation.
Why This Story Matters
This story is powerful because it shows that even someone as important as the US Vice President can face money troubles. In the US, leaders like Biden have to follow strict rules about money. They must report their income and assets every year, and they can’t accept big gifts or use their position to get rich. For example, US laws (like the Ethics in Government Act) stop officials from taking loans or gifts that could look like bribes. This meant Biden couldn’t just ask a bank to cancel a loan or accept a free house from a wealthy friend without breaking the law.
The story also highlights the friendship between Biden and Obama. Obama’s offer to help wasn’t about politics—it was a personal act of kindness. It shows that even in a powerful country like the US, leaders can face human struggles and rely on friends, just like anyone else.
Comparing to Other Countries
The original story you mentioned asks if leaders in Muslim-majority countries, like Pakistan, would face the same kind of financial struggles as Biden. Let’s look at this idea in a simple way.
In many countries, including Pakistan, some leaders have been accused of living very wealthy lives, sometimes in ways that raise questions. For example, in Pakistan, politicians and their families have been linked to expensive properties in places like London or Dubai, as seen in the Panama Papers (a 2016 leak of secret financial documents). Some leaders have faced court cases over claims they misused public money or took gifts, like luxury cars, at low prices. Pakistan’s National Accountability Bureau (NAB) investigates such cases, and the country ranks 133 out of 180 on a global list of corruption levels (Transparency International, 2023), which suggests corruption is a big issue.
In contrast, the US has stricter rules to stop leaders from misusing power for money. For example:
Loans: Biden couldn’t get a loan forgiven without it being seen as a bribe, which could lead to investigations.
Rich friends: US leaders can’t accept big gifts like houses or money from wealthy people without reporting it. This could break laws like the anti-bribery statute (18 U.S.C. § 201).
Offshore companies: Setting up secret companies in places like Panama to hide money is illegal in the US and could lead to tax evasion charges. Biden has never been linked to such schemes.
Family wealth: Unlike some political families in other countries, Biden’s sons didn’t build huge fortunes. Beau worked in public service, and Hunter Biden faced legal issues but didn’t amass billions.
Spending public money: US leaders can’t easily use government funds for personal luxuries, like buying private planes or spending millions on fancy dinners. Such actions would be audited and could lead to serious consequences, like impeachment.
In Pakistan, some leaders have been accused of using “discretionary funds” (money they can spend without much oversight) for personal benefits, like fancy trips or home upgrades. For example, reports have mentioned millions spent on official residences or dinners, though leaders often say these are for official duties. These differences don’t mean every leader in Pakistan or other Muslim-majority countries is corrupt—some, like former Pakistani Prime Minister Imran Khan, have pushed for simpler lifestyles. But the systems in some countries make it easier for leaders to gain wealth than in the US.
Could This Happen Elsewhere?
Could a leader in a country like Pakistan face a situation like Biden’s, where they worry about money and think about selling their home? It’s possible, but it depends. In countries with less strict rules or more corruption, leaders might have other ways to get money, like business deals or favors from wealthy friends, which aren’t always legal. In places with strong laws, like the UK or US, leaders are watched closely, so they’re less likely to rely on such methods.
For example, in the UK, Members of Parliament (MPs) and Prime Ministers must declare their income, gifts, and interests. If a UK leader tried to accept a big gift or hide money offshore, they’d face investigations by bodies like the Parliamentary Commissioner for Standards. The UK’s anti-corruption laws are similar to the US’s, though not exactly the same. In contrast, in some Muslim-majority countries with weaker systems, leaders might face fewer checks, making it easier to build wealth but harder to trust the system.
Conclusion
Joe Biden’s story is true and shows a human side of a powerful leader. He faced a parent’s worst nightmare—losing a child—and worried about money like many ordinary people. Barack Obama’s offer to help was a sign of true friendship, not political show. This story stands out because it’s rare for a US leader to share such a personal struggle, given the strict rules they follow.
When we compare this to other countries, like Pakistan, we see that not all leaders face the same limits. Some have been accused of living extravagantly, while others try to be modest. The difference often comes down to the laws and how well they’re enforced. Biden’s story reminds us that leadership, at its best, is about honesty, struggle, and helping each other—no matter where you are in the world.
When I think about Dr. Yusuf al-Qaradawi, I picture a man whose life touched millions, sparking both admiration and debate. He was a scholar, a preacher, and a voice for Muslims worldwide, blending old Islamic teachings with the challenges of modern life. Born in a small Egyptian village on September 9, 1926, he grew up to become one of the most famous Sunni Muslim scholars of our time. He passed away on September 26, 2022, in Doha, Qatar, at 96, leaving behind a legacy that still stirs hearts and minds. Let me take you through his story in a way that feels like we’re sitting down for a chat, exploring who he was, what he stood for, and why he remains such a big deal.
Growing Up in Egypt
Yusuf al-Qaradawi’s early life wasn’t easy. Born in Safat Turab, a village in Egypt’s Nile Delta, he lost his father at two years old. His uncle raised him, and even as a kid, Yusuf showed a knack for faith. By 12, he’d memorized the entire Quran—a huge feat that marked him as special. He loved learning and went to Al-Azhar University in Cairo, one of the oldest and most respected Islamic schools in the world. In 1953, he graduated with a degree in Islamic theology, and years later, in 1973, he earned a PhD there. His thesis was about zakat (Islamic charity) and how it could help solve social problems. That work became a book that’s still studied today.
As a teenager, Yusuf joined the Muslim Brotherhood, a group founded by Hassan al-Banna to revive Islamic values and resist Western influence. This choice shaped his life. The Brotherhood’s ideas about faith and justice spoke to him, but it also got him in trouble. Egypt’s rulers—first King Farouk, then Gamal Abdel Nasser—saw the group as a threat. Yusuf was arrested three times (in 1949, 1954, and 1962) for his activism. By 1961, things got so tough that Egypt took away his citizenship, forcing him to leave. He moved to Qatar, where he’d spend most of his life.
A New Home in Qatar
In Qatar, Yusuf found a fresh start. He taught at universities and started building a name for himself. Qatar gave him a safe place to write, speak, and share his ideas. In 1977, he helped start the Faculty of Sharia and Islamic Studies at Qatar University, where he served as dean. Later, he founded the Centre for Sunnah and Seerah, a place to study the Prophet Muhammad’s life. These roles let him teach young Muslims and shape how Islam was understood in a fast-changing world.
But what really made him famous was his TV show, Al-Sharia wa al-Hayat (Sharia and Life), which aired on Al Jazeera from 1996 to 2013. Every week, millions tuned in to hear him talk about everything—family life, money, politics, even how Muslims should live in non-Muslim countries. His warm, clear style made complex religious ideas feel approachable. I imagine people sitting in their living rooms, nodding along as he explained how to be a good Muslim in today’s world.
A Voice for the “Middle Way”
Yusuf al-Qaradawi believed in something called wasatiyya, or the “middle path.” For him, Islam didn’t have to be stuck in the past or blindly follow modern trends. He wanted a balance—sticking to core Islamic values while adapting to new times. This idea made him popular, especially with younger Muslims who felt torn between tradition and modernity.
He wrote over 120 books, covering topics like charity, women’s rights, and jihad (struggle or holy war). His book on zakat is still a go-to for scholars. He also started groups like the International Union of Muslim Scholars in 2004, which he led until 2018, and the European Council for Fatwa and Research, helping Muslims in the West live by Islamic rules. His fatwas (religious rulings) were practical—like saying it’s okay for Muslims to wish Christians a happy holiday or that women could study and work.
But not everyone agreed with him. His views on some issues stirred up big arguments, and that’s where things get complicated.
What He Believed
Let’s talk about what made Yusuf al-Qaradawi such a big figure—and why some people loved him while others didn’t.
Palestinian Rights and Jihad: He strongly supported Palestinians, calling their fight against Israeli occupation a legitimate form of jihad. He believed Muslims had a duty to resist oppression. This made him a hero to many who saw him standing up for justice. But he also supported suicide bombings in Palestine and attacks on U.S. troops in Iraq, which shocked others. To critics, this was promoting violence, and it led to bans from countries like the U.S., UK, and France.
Women’s Roles: He encouraged women to get educated and work, which was progressive for some Muslim scholars. But he also said husbands could lightly “discipline” their wives in rare cases, based on his reading of the Quran. Many called this outdated and harmful, accusing him of supporting abuse.
The Arab Spring: When uprisings swept the Arab world in 2011, he cheered them on, seeing them as a chance for Muslims to demand fair governments. He wanted societies based on Islamic principles but not strict theocracies. Some saw this as a push for democracy; others thought he was tied too closely to the Muslim Brotherhood’s political goals.
Interfaith and Social Issues: He was open to dialogue with other faiths, saying Muslims could greet Christians or Jews on their holidays. He also called stoning for adultery “un-Islamic,” linking it to Jewish law, not the Quran. But he held harsh views on homosexuality, saying it deserved punishment, and made comments about Jews and the Holocaust that critics called anti-Semitic.
These mixed messages made him a lightning rod. Supporters saw him as a bold voice for justice and moderation. Critics said he fueled division, with some calling him the Muslim Brotherhood’s spiritual leader.
Why He Mattered
Yusuf al-Qaradawi wasn’t just a scholar; he was a bridge between old and new. His TV show, books, and fatwas reached people from Morocco to Malaysia. He gave Muslims a way to think about faith in a world of smartphones, global politics, and cultural clashes. For many, he was a guide who made Islam feel alive and relevant.
When he died in 2022, people mourned him as a giant. Posts on X called him a “light for the Muslim ummah” (community), quoting his prayers for places like Al-Aqsa Mosque. Others criticized him, pointing to his controversial fatwas as a source of division. His family carries on his legacy—his three daughters are PhD holders, one a nuclear scientist, and his son, Abdulrahman, is a poet and activist. Sadly, Abdulrahman has been detained in Egypt since 2023, and groups like Amnesty International are fighting for his release.
The Big Picture
Looking back, I see Yusuf al-Qaradawi as a man of his time. He lived through wars, revolutions, and huge changes in the Muslim world. He tried to answer tough questions: How do you stay true to faith in a globalized world? How do you fight injustice without losing compassion? Not everyone liked his answers, but he got people talking. His life reminds me that faith isn’t just about rules—it’s about wrestling with big ideas and trying to make a difference.
If you want to dig deeper, his autobiography, Ibn al-Qarya wa al-Muhtadi (Son of the Village and the Guide), tells his story in his own words. For now, his name lives on—in classrooms, mosques, and debates about what it means to be Muslim today.
Farooq Abdullah is one of the most experienced and colourful political leaders in India. For more than forty years, he has been at the centre of politics in Jammu and Kashmir, carrying forward the legacy of his father, Sheikh Abdullah, while also carving out his own distinct identity. Known for his charisma, outspoken nature, and sharp political instincts, Abdullah remains a towering figure in Kashmiri public life.
Early Life and Education
Farooq Abdullah was born on 21 October 1937 in Srinagar, Jammu and Kashmir. He is the eldest son of Sheikh Mohammad Abdullah, also known as the “Lion of Kashmir,” who founded the Jammu and Kashmir National Conference (NC) and played a key role in shaping the state’s political destiny after independence.
Farooq grew up in a politically charged atmosphere but chose medicine as his profession. He studied medicine in India and then went on to the United Kingdom, where he trained further and worked as a doctor. His years abroad gave him both professional skills and exposure to global culture.
Entry into Politics
Though trained as a doctor, Farooq Abdullah’s destiny was tied to politics. After his father Sheikh Abdullah’s death in 1982, Farooq returned fully to public life and was chosen as the President of the Jammu and Kashmir National Conference. Within months, he was sworn in as the Chief Minister of Jammu and Kashmir.
His entry marked a generational shift in Kashmiri politics. Charismatic, tall, and outspoken, Farooq Abdullah quickly became a familiar figure in national politics as well.
Chief Minister of Jammu and Kashmir
Farooq Abdullah served as Chief Minister of Jammu and Kashmir multiple times:
1982–1984: His first term, which ended abruptly after he was dismissed by the then Governor in a dramatic political coup supported by the Centre.
1986–1990: His second term saw major challenges, including growing unrest and the rise of militancy in Kashmir. He resigned in 1990 when insurgency peaked.
1996–2002: After six years of President’s Rule, Farooq Abdullah returned as CM with a large majority. This period was marked by attempts at normalisation, though violence and instability continued.
Throughout these years, Abdullah’s leadership style was often described as bold and sometimes controversial, but he remained the key face of mainstream politics in Jammu and Kashmir.
Role in National Politics
Farooq Abdullah also made his mark in New Delhi. He was elected several times to the Lok Sabha and served as a Union Minister in the United Progressive Alliance (UPA) government under Prime Minister Manmohan Singh. As Union Minister of New and Renewable Energy (2009–2014), he promoted solar and wind energy projects across the country.
His presence in Parliament was never dull—Abdullah became known for his candid speeches, humour, and ability to build friendships across party lines.
Personal Style and Popularity
Farooq Abdullah has always stood out because of his personality. Whether in Kashmir or Delhi, he is known for mixing humour with political sharpness. His frank and often bold statements have landed him in controversies but also won him admirers.
In Kashmir, many see him as a “people’s politician” who connects easily with ordinary citizens. At the same time, his critics argue that his party’s governance did not do enough to resolve deep-rooted problems in the state.
Controversies and Challenges
Farooq Abdullah’s career has not been free of controversy.
His terms as Chief Minister coincided with some of the most difficult years in Kashmir, especially the rise of militancy in the late 1980s and early 1990s.
Political opponents have accused him of being too close to New Delhi at times, while others have accused him of not doing enough to check violence.
In recent years, he has also faced investigations in alleged financial irregularities, including the Jammu and Kashmir Cricket Association (JKCA) case. Abdullah has denied any wrongdoing.
Current Role and Legacy
Even in his late eighties, Farooq Abdullah remains active in politics. He continues to lead the Jammu and Kashmir National Conference and has played an important role in recent political developments, especially after the abrogation of Article 370 in August 2019. He was one of the senior leaders detained during the clampdown but later released, after which he helped form the People’s Alliance for Gupkar Declaration (PAGD) to push for the restoration of Jammu and Kashmir’s special status.
Farooq Abdullah’s legacy is a mix of achievements, controversies, and resilience. He has been a bridge between Kashmir and New Delhi, sometimes criticised, sometimes praised, but always central to the political story of Jammu and Kashmir.
Conclusion
From doctor to chief minister, from national politician to regional elder statesman, Farooq Abdullah’s life is a reflection of the complex history of Jammu and Kashmir itself. Loved and criticised in equal measure, he remains a key voice for his people and one of the most influential Kashmiri leaders of modern times.
Sonam Wangchuk is one of the most inspiring figures to come out of Ladakh in recent decades. He is best known as an engineer, innovator, teacher, and environmental activist who has worked to improve education and water management in the Himalayan region. Over time, he has also become a strong voice for Ladakh’s people and their demands for sustainable development and political recognition.
Early Life and Struggles
Born on 1 September 1966 in a small Ladakhi village, Wangchuk grew up in a region with very limited schools and resources. As a child, he struggled with a system that often did not understand the needs of Ladakhi students. Many of them were forced to study in languages and formats that had little connection with their lives in the mountains.
This early experience left a strong mark on him. He realised that education should not just be about memorising textbooks but about practical learning that helps students solve real-life problems.
Founding SECMOL: A Student-Led Movement
In 1988, Wangchuk and a group of like-minded young people started the Students’ Educational and Cultural Movement of Ladakh (SECMOL). This was not just another NGO but a movement to change how education worked in the region.
SECMOL focused on helping “failures” of the system – students who could not pass standard exams – by teaching them in simple, local ways. The SECMOL campus itself is eco-friendly, powered by solar energy, and designed for hands-on learning. Over the years, the campus has trained thousands of Ladakhi youth in practical skills, communication, and confidence-building.
The Ice Stupa: A Cool Innovation
One of Wangchuk’s most famous inventions is the Ice Stupa, an artificial glacier shaped like a cone. The idea was simple but powerful: store water in the form of ice during winter and let it melt slowly in spring when farmers need it most.
This low-cost technique became a game-changer in Ladakh, where climate change has caused glaciers to melt earlier than before. Today, the Ice Stupa model has been tested not only in Ladakh but also in places like Switzerland.
Awards and Recognition
For his work, Wangchuk has received international recognition. The biggest honour came in 2018, when he was awarded the Ramon Magsaysay Award, often called Asia’s Nobel Prize. He has also been celebrated by groups like Rolex and featured in global media for his unique approach to education and climate adaptation.
Interestingly, after the Bollywood film 3 Idiots became a hit in 2009, many people saw Wangchuk as the inspiration for Aamir Khan’s character “Phunsukh Wangdu”. While he has said the connection is not exact, the film definitely brought him into the spotlight.
Activism and Recent Controversies
In recent years, Wangchuk has become a strong supporter of Ladakh’s demand for statehood and constitutional safeguards. His speeches and campaigns have drawn huge crowds, especially among the youth.
However, this activism has also brought him into conflict with the government. In September 2025, the Home Ministry cancelled the FCRA registration of SECMOL, citing “repeat violations” of rules on foreign donations. Officials accused the NGO of financial irregularities, such as depositing cash into foreign-funding accounts and receiving money “against the national interest.”
The cancellation came just a day after violent protests in Ladakh, where the government blamed Wangchuk’s speeches for provoking unrest. Investigations by the Central Bureau of Investigation (CBI) are also ongoing. Wangchuk and his supporters, however, maintain that the organisation has worked honestly and that these actions are politically motivated.
Legacy and Future
No matter the current controversies, Sonam Wangchuk’s contribution to Ladakh cannot be ignored. Through SECMOL, the Ice Stupa project, and the Himalayan Institute of Alternatives (HIAL), he has shown that local problems can be solved with local solutions.
He stands as a rare combination of teacher, innovator, and activist – someone who speaks not only for education and environment but also for the rights of his people.
As the situation unfolds, Wangchuk’s story reminds us that individuals with strong ideas can bring about big changes, but they also face equally big challenges.
Sana Khan, once a shining star in Indian films and television, has had a life full of ups and downs. Born in the busy streets of Mumbai, she rose to fame with her charming looks and bold roles. But in 2020, she left it all behind to follow her faith. Today, at 37 or 38 years old, Sana lives a simple life as a wife, mother, and businesswoman. She shares glimpses of her spiritual journey on social media, inspiring many fans. This article looks at her story in simple words, from her early days to her latest updates.
Early Life: Growing Up in Mumbai
Sana Khan was born on August 21, 1987 or 1988, in Dharavi, a crowded area in Mumbai. Her full name is Saiyad Sana Khan, but she is known simply as Sana Khan. Her father came from Kannur in Kerala, and he is a Malayali Muslim. Her mother, Saeeda, was from Mumbai and was Sana’s biggest supporter.
Life was not always easy. In March 2009, Saeeda had a serious health problem—a brain hemorrhage. Sana was very young then, just starting her career. She often shared how her mother’s love shaped her strong personality. Sadly, Saeeda passed away on June 24, 2025, after a long illness. Sana shared the news on Instagram, asking for prayers. She said, “She returned to Allah,” and attended the funeral in Mumbai. Friends and fans sent love, remembering Saeeda’s kindness.
Starting Her Career: From Ads to Films
Sana entered show business at a young age. In 2005, she acted in her first film, Yehi Hai High Society, a small Hindi movie. She also did over 50 TV ads for brands like Secret Temptation and Xbox 360. Her big break came with item songs—short dance numbers—in films like E (Tamil, 2006) and Journey Bombay to Goa (2007).
One ad made her famous but also caused trouble. In 2007, she starred in an Amul Macho underwear commercial where she washed clothes in a funny, bold way. It looked like she was acting out something private, and people complained. The government banned it for being too sexy. But it brought her attention.
Sana worked in many South Indian films too. In Tamil, she won an award for Silambattam (2008). She acted in Telugu films like Kalyanram Kathi (2010), Kannada’s Kool…Sakkath Hot Maga (2011), and even Malayalam movies. In Bollywood, she played a key role in Salman Khan’s Jai Ho (2014) and did a cameo in Toilet: Ek Prem Katha (2017). Her last film was Wajah Tum Ho (2016), a thriller with Gurmeet Choudhary.
TV Fame: Bigg Boss and Reality Shows
TV made Sana a household name. In 2012, she joined Bigg Boss 6, hosted by Salman Khan. She finished third, winning hearts with her honest talks and fights. It opened doors for more shows like Jhalak Dikhhla Jaa 7 (dance, 2014), Bigg Boss Halla Bol (2015), and Fear Factor: Khatron Ke Khiladi 6 (stunts, 2015).
She also did web series like Zindabaad (2018) and Special OPS (2020). In music videos, she appeared in “Black Till” (2015). Sana’s career lasted 15 years, from 2005 to 2020. She earned awards like the ITFA Best New Actress for Silambattam in 2009.
Love Life: Heartbreak and a New Beginning
Sana’s personal life was in the news too. In 2019, she dated choreographer Melvin Louis. They shared cute posts online, but it ended badly. Melvin was accused of cheating, and Sana felt hurt. Fans supported her during the breakup.
Then came a big change. On October 8, 2020, Sana announced she was quitting acting. In an emotional Instagram post, she said she wanted to “serve humanity and follow the orders of my Creator.” It was a shock to fans, but she explained her growing faith in Islam guided her.
Just weeks later, on November 21, 2020, she married Mufti Anas Sayed, a Muslim cleric from Surat, Gujarat. They met through a voice note from Islamic scholar Maulana Tariq Jameel. Sana added “Saiyad” to her name after marriage. Anas is her partner in faith and life. They run the Hayat Welfare Foundation together, helping people in need.
Family Joys: Becoming a Mother
Sana and Anas welcomed their first son, Saiyad Tariq Jamil, on July 5, 2023. Sana shared sweet photos, calling him her “little prince.” In November 2024, she announced her second pregnancy, thanking Allah. On January 5, 2025, their second boy, Saiyad Hasan Jamil, was born. Sana posted a video saying, “Overflowing with joy! Big brother Tariq Jamil welcomes his baby brother.” Fans loved the family moments.
Business and Spiritual Work: A New Path
After leaving films, Sana started businesses. She launched “Face Spa by Sana Khan,” a beauty center, and “Haya By Sana Khan,” a clothing line for modest fashion. These show her interest in wellness and style that fits her beliefs. Her net worth is around Rs 20 crores from her career and ventures.
Through Hayat Welfare Foundation, she and Anas help the poor, like giving food and education. Sana often posts about Islam on Instagram. In September 2024, she said embracing faith helped her leave her “glamorous” past. She gets emotional thinking about old days but feels peace now. In June 2025, she and Anas went for their first Hajj pilgrimage to Mecca, sharing a video before leaving.
Latest Activities: Faith, Family, and Inspiration
In 2025, Sana’s life is quiet but full. After her second son’s birth in January, she focused on family. The sad loss of her mother in June was tough, but she found strength in prayers. She attended the funeral and shared videos from home, dressed in black, with friends by her side.
Sana keeps inspiring others. In November 2024, actor Urfi Javed criticized her for comments on women’s clothes, but Sana stood by her views on modesty. She also spoke about how “Shaitan” (evil) once made her forget her values in showbiz.
Today, Sana celebrates small joys. On her birthday in August 2025, she shared hopes for growth in career, health, and family. Her Instagram (@sanakhan21) has millions of followers who admire her courage. From red carpets to quiet prayers, Sana Khan’s journey shows it’s okay to change for what feels right.
Sana’s story reminds us that life can take new turns. As she raises her boys and helps others, she proves faith and family can bring true happiness. What do you think of her choices? Share in the comments!
A recent social media post highlighting a staggering 64,000 cancer cases in Kashmir since 2018 has sparked widespread alarm, contrasting sharply with the much lower figures reported in the preceding years: just 231 cases in 2015, 239 in 2016, and 391 in 2017. This dramatic rise underscores a deepening public health crisis in the Kashmir Valley, where cancer rates are climbing at an estimated 10-12% annually, outpacing national trends and straining healthcare resources. While the exact figure of 64,000 appears to reflect cumulative registrations across major facilities, hospital data corroborates a troubling escalation, with over 50,000 cases documented at the Sher-i-Kashmir Institute of Medical Sciences (SKIMS) alone since 2014.
The Numbers: A Steep Upward Trajectory
Hospital-based registries, the primary source of cancer data in the region due to the absence of a comprehensive population-based system, paint a picture of relentless growth. At the Regional Cancer Centre of Government Medical College Srinagar, annual new registrations rose from 230 in 2015 to 511 in 2018—a near doubling in four years. Similarly, SKIMS recorded 4,352 cases in 2017, jumping to 4,816 in 2018, and peaking at over 5,200 in 2024. Extrapolating from these trends, the cumulative tally since 2018 aligns closely with the viral claim, potentially encompassing cases from multiple tertiary centers serving the Valley’s 7-8 million residents.
Union Health Ministry data further amplifies the concern: Between 2019 and 2022, Jammu and Kashmir reported 51,577 new cases, with annual figures climbing from 12,396 in 2019 to 13,395 in 2022. This surge has exacted a heavy toll, with 35,623 cancer-related deaths recorded in the region from 2018 to 2022. Nationally, India’s cancer burden is projected to reach 1.57 million new cases in 2025, a 12.8% increase from 2020, but Kashmir’s disproportionate rise—fueled by regional vulnerabilities—demands targeted intervention.
Year
New Cases at GMC Srinagar
New Cases at SKIMS
J&K Total (Ministry Data)
2015
230
4,417
N/A
2016
239
4,320
N/A
2017
391
4,352
N/A
2018
511
4,816
N/A
2019
N/A
4,337
12,396
2020
N/A
3,814
12,726
2021
N/A
4,727
13,060
2022
N/A
5,271
13,395
2023
N/A
~5,000 (est.)
N/A
2024
N/A
>5,200
N/A
Sources: GMC data from 2015-2018; SKIMS cumulative since 2014; Ministry figures for 2019-2022. Estimates based on reported trends.
The discrepancy between early-year lows (under 400 at GMC) and the post-2018 explosion may partly stem from improved diagnostics and reporting, but oncologists emphasize that genuine incidence is soaring, with late-stage detections exacerbating mortality.
A Distinct Cancer Profile in the Valley
Kashmir’s cancer epidemiology diverges markedly from India’s national patterns, where oral and cervical cancers dominate due to tobacco and HPV prevalence. Here, gastrointestinal malignancies lead: esophageal cancer tops the list (14-18% of cases), followed by stomach (8-23%), lung (12-21% in men), colorectal, and breast (16% in women). Men bear the brunt (male-to-female ratio ~1.33:1), with lung cancer surging among smokers, while women face higher esophageal and breast burdens.
This “cancer belt” status—historically noted for high esophageal and gastric rates—has intensified, with hospital studies from 2005-2010 registering 4,407 cases, and recent data showing persistent dominance of upper GI cancers. A 2023 analysis at GMC confirmed the trend, with total cases reaching 1,371 from 2015-2018 alone.
Root Causes: A Toxic Mix of Lifestyle, Environment, and Socio-Economic Factors
The spike isn’t mere coincidence; it’s a confluence of modifiable and entrenched risks. Tobacco use—cigarettes, hookah, and smokeless forms like tumbaku—affects 88% of male lung cancer patients, driving 30-50% of cases region-wide. Emerging habits like alcohol consumption are linked to rising liver, colon, and breast cancers.
Dietary patterns exacerbate GI risks: High-salt, smoked meats, and fermented foods (common in Kashmiri cuisine) promote esophageal and stomach cancers, compounded by H. pylori infections. Pesticide residues from apple orchards and paddy fields contaminate water and food, acting as carcinogens. Air pollution—vehicular exhaust, industrial emissions, and indoor biomass burning (e.g., kangri firepots)—fuels lung cases, while obesity, sedentary lifestyles, and delayed marriages contribute to breast and colorectal surges.
Genetic predispositions and hormonal factors play roles in thyroid and breast cancers, but external triggers dominate: Industrialization, population growth, and poor sanitation amplify exposure. Climate change, with warmer temperatures extending pest seasons, may boost pesticide use further. Late diagnoses—due to myths, stigma, and limited rural screening—mean 85% of cases reach advanced stages, slashing survival odds.
The Human and Systemic Toll
Beyond statistics, cancer ravages families: Treatment costs, even subsidized, drain resources, forcing many to abandon care. Emotional strain compounds financial woes, with oncologists warning of an “epidemic” in 5-10 years absent action. Protests and social media outcry, like the recent X post, reflect growing frustration.
Kashmir’s facilities, like SKIMS, are overwhelmed despite expansions, with bed shortages and rural access gaps persisting. The Cancer Society of Kashmir offers aid, but systemic reforms lag.
Pathways Forward: Prevention Over Cure
Experts urge a multi-pronged response: Nationwide anti-tobacco drives, pesticide regulations, and air quality monitoring. Community education on early symptoms—cough, swallowing pain, lumps—could slash late detections. Mobile screening units for breast, cervical, and oral cancers, plus HPV/hepatitis vaccinations, are vital.
The government’s 2025-26 plan for 200 district cancer centers offers hope, but Kashmir needs localized urgency: A population-based registry for accurate tracking and research into Valley-specific risks. As one oncologist notes, “Cancer is multidimensional—lifestyle, pollution, infections—but preventable with awareness.”
This crisis demands collective resolve. From orchards to operating rooms, Kashmir’s fight against cancer is a battle for its future—one that can be won with evidence, empathy, and immediate action.
In a region where meat is not just sustenance but a cornerstone of cultural identity—think the aromatic Rogan Josh, tender Gushtaba, and succulent Tabak Maaz—the revelation of thousands of kilograms of rotten, unlabelled, and potentially hazardous meat infiltrating markets has ignited one of the most explosive food safety scandals in Kashmir’s history. Dubbed the “rotten meat scandal,” it has exposed deep fissures in supply chains, regulatory oversight, and public trust, leaving the hospitality industry in tatters and raising alarms about long-term health risks. As authorities seize consignments and file FIRs, the crisis poses a profound challenge: how to safeguard a meat-loving populace while rebuilding a shattered economy.
The Unfolding Scandal: From Whispers to Widespread Seizures
The scandal erupted in early August 2025, when an insider tip-off to local media unveiled a grim reality: rotten meat from Delhi’s Ghazipur Mandi—Asia’s largest livestock market—was being smuggled into Kashmir via inadequate cold chains and sold to restaurants, hotels, and street vendors. What began as a single raid on a Srinagar cold storage facility quickly snowballed into a valley-wide crackdown. By mid-August, the Jammu and Kashmir Food Safety and Standards Authority (FSSAI) had seized and destroyed over 12,000 kg of unfit meat, including chicken, mutton, fish, and processed items like kebabs and ristas.
Inspections revealed horrors: meat stored at temperatures far above the mandatory -18°C, lacking batch numbers, expiry dates, or manufacturer details, and sometimes sprayed with synthetic colors to mask decay. Authorities uncovered dumpsites along roadsides, where spoiled consignments were discarded to evade detection, including heaps of sheep heads and bulk packages of rotting poultry. By September, seizures continued unabated—340 kg outside Srinagar Airport on a tip from the sales tax department, and more in Ganderbal and Budgam.
The scale is staggering. Jammu and Kashmir consumes over 600,000 kg of mutton annually, with 350,000 kg imported from Rajasthan and Delhi—much of it in frozen form. Yet, as FDA Commissioner Smita Sethi noted, the “cold supply chain is not being maintained,” leading to microbiological deterioration that renders the meat a breeding ground for pathogens like Salmonella, Listeria, and E. coli. Rumors swirled on social media about non-halal sources, including stray dogs or donkeys, amplifying fears in a Muslim-majority region where halal compliance is sacrosanct.
Key Seizures in the Rotten Meat Scandal
Date
Early August 2025
Mid-August 2025
August 31, 2025
September 7, 2025
September 14, 2025
Total (Aug-Sep 2025)
A Cultural Betrayal: Health Risks and Ethical Violations
Kashmir’s cuisine is a meat-centric tapestry, with the Valley consuming over 2 million sheep annually—far outpacing national averages. Wazwan feasts, a 36-dish extravaganza, symbolize hospitality and heritage. Yet, this scandal strikes at the heart of that tradition. Health experts warn that consuming rotten meat can trigger severe foodborne illnesses, dehydration, organ failure, and even death, with children under five most vulnerable. The World Health Organization estimates one in ten global illnesses stems from unsafe food, and in Kashmir’s communal dining culture, one tainted batch could sicken entire families.
Ethically, the outrage deepened with halal concerns. Kashmir’s Grand Mufti Nasir-ul-Islam issued a fatwa urging avoidance of restaurant meat until verified safe, while chief cleric Mirwaiz Umar Farooq decried it as a “betrayal of public trust” and potential carrion consumption—strictly forbidden in Islam. Social media erupted with posts decrying it as “public murder” and calling for zero tolerance. One X user lamented: “Rotten meat flooding Kashmir’s markets—from 5 hotels to street stalls. Raids mean nothing without PSA, arrests, and full supplier crackdowns.”
Speculation linked the scandal to rising cancer cases in Kashmir, though experts caution direct causation needs study. Still, the psychological toll is real: Families now scrutinize every kebab, eroding the joy of shared meals.
Economic Devastation: Empty Tables and Shattered Livelihoods
The hospitality sector, Kashmir’s economic lifeline alongside tourism and horticulture, is hemorrhaging. Once-bustling barbecue streets like Srinagar’s Khayam Chowk stand deserted, with sales plummeting 80-85%. The Jammu and Kashmir Hotels and Restaurants Association reports a 70% business dip, forcing layoffs, pay cuts, and closures. Street vendors, many shifting to vegetarian fare like rajma chawal or haak saag, fear bankruptcy: “Our tables are empty… We may have to shift businesses,” one told Greater Kashmir.
This blow compounds woes from the April 2025 Pahalgam terror attack, which already crippled tourism. Ironically, vegetarian outlets report doubled sales, with hotels curating menus of nadru yakhni (lotus stem curry) to survive. The Kashmir Chamber of Commerce and Industry (KCCI) demands “name and shame” for culprits and an “Eat Safe Kashmir” certification to restore faith.
Government Response: Crackdowns, Laws, and Lingering Doubts
Authorities have swung into action. Chief Minister Omar Abdullah convened emergency meetings, ordering “exemplary punitive action.” The J&K FDA mandated strict FSSAI compliance: frozen meat at -18°C, clear labeling, and penalties up to ₹5 lakh or six years’ jail under the Bharatiya Nyaya Sanhita (BNS) 2023 and Food Safety Act. Nine licenses were suspended, two arrests made in Ganderbal, and six FIRs in Srinagar for selling unhygienic wazwan.
A 30-day action plan targets imports, with flying squads at entry points like Srinagar Airport. The High Court of J&K and Ladakh, responding to a PIL by Advocate Mir Umar, praised police efforts but demanded responses within 10 days, noting “visible change on the ground.” Police raids in Budgam seized more, registering FIRs against outlets like Big Boss Restaurant.
Yet, public skepticism lingers. Only a handful of FIRs despite massive volumes, slow lab tests, and untraced masterminds fuel cries of inadequate enforcement. X posts echo frustration: “Tourism after Pahalgam, rotten meat scandal… Kashmir seems to be the gods most hated country.”
The Deeper Challenge: Systemic Rot and Paths to Redemption
This scandal isn’t isolated—it’s symptomatic of broader failures: lax border checks, underfunded veterinary inspections, and a reliance on cheap imports that undercut local livestock farmers. Kashmir could meet much of its demand locally with modern slaughterhouses, but greed-driven networks persist. As one analyst put it: “The rot lies within as much as without.”
Rebuilding demands multi-pronged reform: Mandatory traceability via QR codes, public lab results, and incentives for ethical sourcing. Community education on spotting unsafe meat, alongside a ban on unverified imports, could prevent recurrence. The KCCI’s push for regulated slaughterhouses under Islamic guidelines aligns with calls from religious leaders.
Ultimately, this challenge tests Kashmir’s resilience. The scandal has “rotten morals” as much as meat, eroding trust in a society where food binds communities. If seized as a catalyst, it could forge a safer, more transparent system. Otherwise, as one observer warns, “the next chapter will be written in hospital records and the grief of families.” For now, Kashmir dines cautiously, its plates half-empty, awaiting not just answers, but assurance that its culinary soul remains untainted.
A teacher is often described as a guide, mentor, and a second parent. Teachers’ Day is celebrated every year to honour their dedication and contribution in shaping the future of students and society. While doctors save lives and engineers build cities, it is teachers who build minds, values, and the foundation upon which every profession rests.
The Importance of a Teacher
A teacher is not just a transmitter of knowledge but a builder of character. Their importance can be seen in different aspects:
Knowledge Provider – Teachers help students learn new concepts, ideas, and skills. They open the doors of wisdom and curiosity.
Character Builder – A good teacher instills discipline, respect, honesty, and empathy in students. These qualities last a lifetime.
Role Model – Students often look up to teachers as examples to follow. A teacher’s words and actions deeply influence young minds.
Nation Builder – By educating individuals, teachers indirectly shape the destiny of a nation. As the saying goes, “No country can rise above the level of its teachers.”
The Role of a Teacher in Society
Mentorship: Teachers guide students not only in academics but also in personal growth.
Motivation: They encourage learners to dream big and work hard towards achieving their goals.
Counselling: In times of confusion or weakness, teachers act as counsellors, offering wisdom and support.
Innovation: A good teacher adapts to modern methods of teaching and nurtures creativity.
Bridging Generations: Teachers pass knowledge, culture, and values from one generation to another.
The Eternal Respect for Teachers
In every culture and religion, the position of a teacher is considered sacred. In Islam, a teacher is seen as a guide to truth. In Hindu philosophy, the teacher is revered as Guru – the remover of darkness. Across the world, teachers are recognised as architects of humanity.
Conclusion
Teachers are more than professionals; they are torchbearers of wisdom, moral strength, and social progress. Celebrating Teachers’ Day reminds us that their hard work deserves gratitude and recognition every single day. A society that honours its teachers secures a bright future for generations to come.
🌹 A Poem for Teachers
The Light of a Teacher
A teacher is a gentle flame, That lights the path, yet seeks no fame. Through words of hope, through patient care, They build a world beyond compare.
They shape the mind, they touch the soul, They guide the heart, they make it whole. With wisdom deep and spirit true, They paint the sky in brighter hue.
No crown they wear, no throne they own, Yet seeds of greatness they have sown. For every dream, for every start, A teacher lives in every heart.
Milad un Nabi, also known as Mawlid al-Nabi or Eid-e-Milad-un-Nabi, is a significant observance in the Islamic world that commemorates the birth anniversary of Prophet Muhammad (Sallallahu Alaihi Wasallam, or S.A.W., meaning “peace be upon him”). This festival holds deep spiritual and cultural importance for millions of Muslims, serving as an occasion to reflect on the Prophet’s life, teachings, and legacy. While it is widely celebrated with joy and devotion, it also sparks debates within the Muslim community regarding its religious legitimacy. In this detailed article, we explore the history, significance, dates, celebrations, controversies, and global observances of Milad un Nabi.
History and Origins
The roots of Milad un Nabi trace back to the early centuries of Islam. Although the Prophet Muhammad (S.A.W.) himself did not celebrate his birthday, and there is no explicit mention of such observances in the Quran or the authentic Hadith from his lifetime, the practice evolved over time as a way to honor his exemplary life.
The earliest indications of commemorating the Prophet’s birth appear among the Tabi’un (the generation following the Prophet’s companions) in major Islamic cities, where gatherings involved reciting poetry and songs in praise of Muhammad (S.A.W.). The Fatimid dynasty (909–1171 CE) in Egypt is often credited with institutionalizing public celebrations, possibly as early as the 10th century, though some historians suggest it began under the Abbasids. A pivotal moment came in 1207 CE when the Turkic general Gökböri organized the first large-scale public festival in Erbil (modern-day Iraq), influenced by Saladin, which included Sufi elements like animal sacrifices, torchlight processions, and recitations focused on the Ahl al-Bayt (the Prophet’s family).
By the Ottoman Empire era, Milad un Nabi was declared an official holiday in 1588 CE, known as Mevlid Kandil. The celebration spread across the Muslim world through trade, conquests, and cultural exchanges, adapting to local traditions. In the Indian subcontinent, it gained prominence under Mughal rulers, who incorporated grand processions and illuminations. Early celebrations were not uniform; they often blended religious devotion with communal feasting and storytelling, emphasizing the Prophet’s role as a mercy to mankind.
Significance
At its core, Milad un Nabi is a profound expression of love, gratitude, and reverence for Prophet Muhammad (S.A.W.), whom Muslims regard as the final messenger of Allah. The Quran describes him as “a mercy to the worlds” (Surah Al-Anbiya, 21:107), and the observance allows believers to renew their commitment to his Sunnah (traditions) and teachings on compassion, justice, and piety.
The festival holds social and spiritual significance, fostering community bonds through acts of charity and benevolence. For Sufis, it symbolizes the Prophet’s pre-existence and eternal light (Nur Muhammad), inspiring mystical reflections. In many cultures, it serves as an educational platform, where stories from the Seerah (biography of the Prophet) are shared to inspire moral living. It also promotes interfaith understanding in diverse societies, highlighting universal values like peace and humility.
In 2025, the observance gains added prominence as it marks the approximate 1500th anniversary of the Prophet’s birth, with countries like Pakistan declaring nationwide activities to honor this milestone. This year-long commemoration underscores the enduring impact of Muhammad’s (S.A.W.) message on global civilization.
Date and Observance
Milad un Nabi is observed on the 12th day of Rabi’ al-Awwal, the third month of the Islamic lunar calendar, according to Sunni tradition. Shia Muslims, particularly Twelver Shias, celebrate it on the 17th of the same month, aligning it with the birth of Imam Ja’far al-Sadiq as well. The exact Gregorian date varies annually due to the lunar calendar’s dependence on moon sightings, which can differ by region.
For 2025, celebrations are expected to begin on the evening of September 4 and continue through September 5, though some sources indicate variations based on local moon sightings, potentially shifting to September 5 or 6. In India, it is a public holiday in several states, with banks and schools often closed. The month of Rabi’ al-Awwal itself is considered blessed, beginning around August 24, 2025, and is a time for increased reflection and good deeds.
Celebrations Around the World
Milad un Nabi is marked with diverse rituals that blend religious piety with cultural flair, varying by country and community. Common elements include special prayers (Salat al-Fatih or Nafl prayers), recitations of the Quran, and lectures on the Prophet’s life. Mosques and homes are adorned with lights, green flags (symbolizing paradise), and banners bearing Islamic calligraphy.
In India and Pakistan: Festivities feature large processions (Julūs-e-Muhammadi), where participants chant Naats (poems praising the Prophet) and distribute sweets. In Pakistan, the day starts with 21-gun salutes in major cities, followed by seminars and charity drives. Indian cities like Hyderabad host relic displays from the Prophet’s era, with night-long vigils and fireworks.
In Indonesia: Known as Maulid Nabi, it includes week-long Sekaten fairs with gamelan music, puppet shows, and food stalls. In some regions, it’s more elaborate than Eid celebrations.
In Turkey: Observances center on reciting Süleyman Çelebi’s famous Mawlid poem during Mevlid Kandili, with candle-lit mosques and family gatherings for sweets like lokum.
In Yemen and North Africa: Processions involve poetry recitations and the preparation of special dishes like Assidat Zgougou in Tunisia. Green decorations symbolize renewal and the Prophet’s love for nature.
In the Middle East and Africa: Countries like Egypt and Morocco feature Sufi dhikr sessions, while in Nigeria and Senegal, it’s integrated with local music and dances, emphasizing community unity.
Charity is a hallmark, with food distribution to the poor, blood donation camps, and environmental initiatives reflecting the Prophet’s emphasis on compassion. In modern times, digital celebrations include online Naat competitions and virtual lectures.
Controversies and Debates
While Milad un Nabi is embraced by the majority of Muslims, it remains a point of contention among scholars and sects. Proponents, including most Sunni scholars like Jalaluddin al-Suyuti and Ibn Hajar al-Asqalani, and nearly all Shia authorities, classify it as a “bid’a hasana” (praiseworthy innovation) that encourages love for the Prophet without contradicting core Islamic principles. Modern figures such as Yusuf al-Qaradawi and Ali Gomaa argue that as long as observances avoid extravagance or shirk (polytheism), they are permissible and beneficial.
Opponents, primarily from Salafi, Wahhabi, and Deobandi schools, view it as a “bid’a sayyi’a” (reprehensible innovation) lacking basis in the Quran, Sunnah, or practices of the Salaf (early Muslims). Scholars like Ibn Taymiyyah and Ibn Baz have criticized it for potentially imitating Christian Christmas celebrations or incorporating forbidden elements like music, gender mixing, or excessive spending. In Saudi Arabia and Qatar, where Salafism is dominant, Mawlid is not officially recognized, and public celebrations are discouraged.
These debates highlight broader tensions between tradition and reform in Islam. Some moderates, like Ibn al-Hajj, support limited observances focused on pious acts, while emphasizing avoidance of excesses. Despite controversies, the festival continues to thrive in most Muslim-majority countries, adapting to contemporary contexts while preserving its devotional essence.
Conclusion
Milad un Nabi stands as a vibrant testament to the enduring reverence for Prophet Muhammad (S.A.W.), blending faith, culture, and community. Whether through solemn prayers or joyous processions, it invites Muslims to embody the Prophet’s virtues in daily life. As the world marks this occasion in 2025 amid its 1500th anniversary commemorations, it serves as a reminder of unity in diversity within the Ummah. Regardless of differing views, the core message remains: to follow the Prophet’s path of mercy, justice, and peace.
