Sayyaf Pukayoor

She had been struggling for months with an unknown disease. Stinging pain wracked her entire body. She consulted a handful of doctors. But their efforts were in vain. Finally, on a moonlit night, she had a dream in which, standing on the balcony, a giant snake rushed at her. She shot up in bed with a blood-curdling scream. By the morning, she dialled a religious scholar she had consulted before, sharing her last night dream. The scholar invited her to his majlis. At the next movement, she rushed to the scholar accompanied by her husband. “The dream was a visual clarification of your disease,” the scholar reflected. “It is a jinn disguised as a snake (Nāgam) that is causing you this affliction.” The conversation with this lady made me think a lot. How does Islam define dreams?

Law is usually pictured as a monolithic structure, composed of unchanging statutes and passed on by sovereign authorities. But closer inspection discloses a more natural reality: law as a living thing, firmly planted in the earth of human life

Qabar or graveyard is being described through different lenses, making it a material or physical body reflecting memories, or a symbol representing a place of endings, silence, and buried, or a cultural space that reflects beliefs, traditions, and rituals of community and so on. Beyond these definitions it can be considered as a threshold to an unseen world, a world of eternity.

Conflict in the 21st century has evolved into the digital realm, and it often combines elements of war, crime, and protest. Cyber terrorism is a form of warfare that encompasses everything from vandalizing government websites, the organized dissemination of extremist propaganda, to the digital sabotage of critical infrastructure. Cyber terrorism poses a sophisticated threat beyond any conventional definition of violence. In the past, cyber security and defence literature has approached cyber terrorism as a strategic, technical, or military issue, best tackled through those lenses. Most often, such approaches omit the embedded sociocultural intricacies.

The late 19th century saw the rise of Pan-Islamism, a response to European colonialism and the Ottoman Empire's decline. Rooted in the idea of the Islamic Ummah, it aimed to unite Muslims under a Caliphate. Sultan Abdul Hamid II promoted this ideology to counter European influence. In India, Sayyid Fazl, an Islamic scholar from Kerala, emerged as a Pan-Islamic voice. Influenced by thinkers like Jamal al-Din Afghani, he advocated Islamic unity, the Caliphate, and resistance to colonialism. Through writings, speeches, and activism, Sayyid Fazl fostered global Muslim solidarity, leaving a lasting legacy in the intellectual and political history of Islam.