“As the modern generation accelerates outwardly but weakens internally, yoga’s slower, root-level approach corrects the destructive patterns driving premature aging. Consequently, its relevance is rising as more people realize external progress cannot substitute for the inner balance essential to long-term health.”

Emotionally, the gap is equally deep. Modern life encourages reaction, quick responses, and constant expression, but very little reflection. This leads to accumulated emotional tension, unresolved anger, and persistent dissatisfaction. These feelings quietly impact physical health through increased inflammation and weakened immunity.
Yoga introduces a pause. It creates a space between stimulus and response, where a person observes rather than reacts. This small shift has powerful consequences. It reduces impulsive behavior, improves relationships, and builds emotional resilience. Over the years, this resilience protects against the emotional wear and tear that often defines aging. A calm mind places less stress on the body, and a stable emotional state supports long-term health.
Physical Longevity, Inner Balance: Physically, the difference becomes visible over time. Today’s generation, despite having access to gyms and fitness information, often suffers from stiffness, back pain, and poor mobility due to prolonged sitting and a lack of functional movement. Meanwhile, yoga focuses on flexibility, balance, and joint health, which are areas critical for aging well. Muscle strength alone does not prevent decline; mobility and stability do. Simple asanas practiced regularly maintain spinal health, improve circulation, and prevent degeneration. This allows a person to remain active and independent even in later years. This is a key marker of healthy aging that many modern fitness routines fail to address.
What makes this comparison more serious is that the current generation does not lack knowledge. Instead, it lacks discipline and direction. People know what is healthy, but they are trapped in patterns that are convenient but damaging. Yoga breaks this cycle by demanding consistency over intensity, awareness over speed, and inward focus over external validation. This is why it remains sustainable. It does not depend on motivation alone; it builds habit. Habit is what ultimately shapes long-term health outcomes.
Yoga, as an ancient Indian system, offers something that modern life has taken away: internal balance. This balance is not achieved through occasional effort. It is built daily through small, consistent practices that align body, mind, and emotions. When this alignment is maintained, aging changes its meaning. It is no longer a process of decline, but a process of stability and refinement. The body remains functional, the mind remains clear, and emotions remain steady.
In a time where the present generation is moving faster but weakening internally, yoga provides a path that is slower but far more effective. It works at the root, correcting the very patterns that are accelerating aging today. This is why its relevance is not decreasing; it is increasing. More people are beginning to realize that without inner balance, no amount of external progress can protect long-term health.
(The author a teacher by profession is a freelancer. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
jaanaftaab5@gmail.com

“Seven years of hardship have caused enough damage; they must not be allowed to ruin the future. True respect is earned through dedicated action, presence in struggle, and quiet service—not titles—a distinction that has now become painfully clear.”

What makes this reality even more painful is the behavior of leadership during this period. Instead of standing firm, they remained silent during critical phases. Instead of building unity, they allowed groupism to grow. Instead of creating pressure, they became part of the confusion. And when moments appeared where something official surfaced, they suddenly became visible. Statements were released. Credit was claimed. Presence was shown. Then silence returned. This pattern exposed a leadership that reacts for visibility but fails in responsibility. Even now, when individuals try to break this cycle and bring movement, they face resistance. Leg pulling begins. Efforts are questioned. Progress is slowed. This reveals a deeper problem.
Leadership that fears losing control begins to block change instead of supporting it. This transforms failure into a continuous condition where solutions are prevented from emerging. Time does not remain stable. Situations change without warning. Governments change. Policies shift. Opportunities disappear. Delay at this stage is not neutral. It is dangerous. Every moment lost increases the risk that this struggle will extend even further or collapse entirely. This is why waiting is no longer an option. The cost has already become too high. There is a clear lesson visible through all of this.
Leadership is not about holding a position. It is about carrying responsibility under pressure. It is not about speaking at the right time. It is about standing at all times. It is not about claiming credit. It is about creating results. Without unity, discipline, and honesty, even the strongest policy remains trapped in paper without impact. Teachers now stand at a decisive point. Whether to remain divided and continue this cycle of delay, or to stand united and create the pressure required for change. Whether to accept noise or demand results. Because the future will not change through patience alone. It will change through collective strength and honest leadership.
Seven years have already taken enough. They have taken time, stability, and peace of mind. They should not be allowed to take the future as well. The reality is clear, and the choice can no longer be avoided. Respect does not belong to titles or positions. It belongs to those who remain present in struggle, who protect unity, who work without seeking attention, and who deliver without asking for credit. Today, that difference stands exposed with painful clarity.
(The author a teacher by profession is a freelancer. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)

jaanaftaab5@gmail.com

“When a parent and baby share eye contact, they actively shape each other’s brains and physiological systems. This silent, attentive gaze fosters mutual attunement, teaches the infant safety and connection, and builds a foundation for empathy, communication, and future social relationships.”

The timing and quality of these interactions matter. Consistent, gentle, and responsive eye contact supports healthy development. In contrast, inconsistent or absent gaze can disrupt this process. When an infant does not receive enough responsive interaction, stress systems in the brain may become overactive. Cortisol levels can rise. High cortisol over time can interfere with neural development, especially in areas related to emotion regulation and memory. This does not mean that every missed moment causes harm. It means that patterns over time shape outcomes.
Modern environments introduce new challenges. Increased screen use by parents can reduce the frequency of direct eye contact. When attention shifts to devices, the infant loses opportunities for these critical exchanges. The brain does not receive the same level of social stimulation from a screen as it does from a human face. Real-time responsiveness, micro-expressions, and emotional feedback are missing. This can slow the development of social circuits if it becomes a consistent pattern.
Cultural practices also influence how eye contact is used, but the biological response remains consistent. Across different societies, infants respond positively to attentive gaze. The form may vary, but the function remains the same. The brain is wired to seek connection through eyes.
As the infant grows, these early experiences shape later abilities. Children who receive consistent, responsive eye contact tend to show stronger emotional regulation, better social understanding, and higher levels of empathy. They can read facial expressions more accurately. They respond to others with greater sensitivity. These skills influence relationships, learning, and mental health across the lifespan.
This early foundation also affects language development. Before words are spoken, eye contact helps establish turn-taking patterns. The infant learns that communication involves exchange. A look, a pause, a response. These patterns later translate into verbal conversation. Without this early training, communication may become less fluid. The importance of eye contact extends into moments of distress. When an infant is upset, direct and calm gaze from a caregiver can help reduce fear. The brain interprets this as a signal that support is present. Over time, the infant internalizes this response. This becomes the basis of self-soothing. The child learns to regulate emotions by recalling the feeling of being seen and understood.
In practical terms, small actions create large effects. Holding the baby at a distance where eyes can meet clearly, maintaining a soft and steady gaze, and responding to the infant’s expressions build this system step by step. These actions do not require complex tools or training. They require presence and attention. This process also highlights a deeper principle. Human development depends on connection. The brain is not designed to grow in isolation. It requires interaction, feedback, and emotional exchange. Eye contact serves as one of the earliest and most direct forms of this exchange. Over time, these repeated interactions form stable neural pathways. These pathways support emotional intelligence, resilience, and social competence. They influence how a person understands others and how they respond to challenges. The effects extend far beyond infancy.
In essence, when a parent and baby share eye contact, they are not just looking at each other. They are shaping each other’s brains. The infant learns what it means to feel safe and connected. The parent becomes more attuned and responsive. This mutual influence builds a system that supports healthy development at every level. This simple act carries measurable changes in brain activity, heart rhythm, hormonal balance, and behavior. It builds the first lessons of empathy and communication. It prepares the child for relationships and social life. It does this quietly, without words, through a steady and attentive gaze.
(The author a teacher by profession is a freelancer. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)

jaanaftaab5@gmail.com

“True travel and respect for peaceful places require presence over publication. When we focus on experiencing and caring for a location rather than turning it into content for external validation, even the simplest environments become fulfilling. Ultimately, the way we treat the world around us is a direct reflection of our inner state; protecting beautiful places requires an internal shift from consumption to care.”

This is not just environmental damage. It reflects a deeper loss within people. When a person cannot respect a place that offers peace, it shows a disconnection from their own self. Stillness loses value. Limits lose meaning. Responsibility fades. Everything becomes temporary. Even nature becomes something to use and discard. A quiet regret follows. Many do not notice it at first. They travel, post, and move on. But slowly, something feels incomplete. They visit many places, yet cannot remember a single moment that truly touched them. They collect images but lack real memories. They show presence but feel no connection. This emptiness grows silently, even when everything looks perfect from the outside. The real tragedy is not travel.
The real tragedy is the loss of meaning in travel. Depth is replaced by display. Respect is replaced by consumption. Silence is replaced by noise. In this shift, both the place and the person suffer. The land loses its purity. The person loses the ability to feel peace. There is still a choice, but it requires honesty. Showing off has a cost. It takes away from the place and from your own experience. If you truly seek peace, you must change your approach. Enter quietly. Reduce your noise. Control your behavior. Take responsibility for what you bring and what you leave behind. Respect is simple. Do not leave waste.
Do not disturb silence. Do not damage what you cannot repair. These actions require awareness. Awareness begins when you stop performing and start observing. Many places are already lost, even though they still exist. Their form remains, but their soul has changed. This is the cost of showing off. It harms the present and steals from the future. It takes away the chance for someone else to feel what you once could. If this continues, the next generation will not understand true silence in nature. They will visit places that look beautiful in pictures but feel empty in reality. They will inherit landscapes that have been used without care. And they will repeat the same mistakes because no one showed them a better way. You cannot change everyone, but you can change yourself. Travel without turning every moment into content. Sit without capturing everything. Feel without proving anything. Leave a place exactly as you found it. That is where respect begins. Peaceful places do not ask for attention. They ask for care. If you cannot give that, even the most beautiful place will feel empty. If you can give that, even the simplest place will feel enough. The damage outside reflects what is happening inside. Until that changes, no place will remain untouched.
(The author a teacher by profession is a freelancer. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
jaanaftaab5@gmail.com

In 2017, when the Rehbar-e-Khel policy was introduced, it carried more than official language. It carried hope, direction, and a silent assurance that patience would lead to stability. It fixed a probation period of seven years and promised regularization in a staggered manner. In 2019, thousands of young individuals stepped into this system with trust. They accepted the long wait without resistance because they believed that a written policy would be honored in action. Today, more than seven years and six months have passed, yet that promise remains unfulfilled, and that silence has now turned into a deep, unspoken pain. Seven years are not ordinary years. They are the most precious and golden phase of a person’s life. These are the years when a person builds his future, supports his parents, raises his children, and secures his place in society. Rehbar-e-Khel teachers did not spend these years in comfort or certainty. They gave these golden years to the system without hesitation. They stood in schools with full responsibility, shaping students, building discipline, and promoting physical and mental strength. They were never treated as temporary when work was taken from them, yet they continue to remain temporary when it comes to recognition, and this contradiction has slowly turned into a wound that does not heal.

The policy clearly mentioned staggered regularization, which created hope that after completing probation, a process would begin, a movement toward stability would start. But that movement has not come. Time has moved forward, responsibilities have been fulfilled, but implementation has remained delayed. This delay is not just administrative. It has become deeply personal. It has stretched patience to its limit and turned expectation into uncertainty.

During these years, these teachers did not limit themselves to one role. They became the system wherever the system needed them. They led health and wellness programmes across districts, working to improve the physical fitness and mental well being of students.

At a time when youth are increasingly affected by stress, addiction, and unhealthy lifestyles, they stood as a support system. They stepped into drug de addiction programmes, guiding students away from paths that silently destroy lives. They worked with sincerity, not because it was required, but because it was needed. When the Covid 19 pandemic created fear across every home, they did not step back. They worked on the ground, supported awareness, helped communities understand safety, and became part of the effort that held society together during one of its most difficult times. When census duties were assigned, they performed them with discipline.

When Mission YUVA required participation, they contributed without hesitation. Every responsibility that came, they accepted. Every call from the system, they answered. Inside schools, their role expanded even further. In the absence of lecturers, they entered classrooms and took academic responsibility. They taught subjects, maintained discipline, and ensured that students did not suffer. Many delivered consistent 100 percent results over several years, which stands as clear proof of their dedication and capability. They proved themselves again and again, yet they remain where they started, and this is where the pain becomes unbearable. It is not the work that breaks a person.

 ‘Unfulfilled promises inflict deep, ongoing injury on Rehbar-e-Khel teachers who have sacrificed their youth in service. Having fully completed their probation and met all policy requirements, these educators are not asking for favors, but for the immediate execution of a path already promised. While lost years cannot be returned, they must be honored by filling the available posts they have rightfully earned through years of patient sacrifice.”

It is the waiting after the work is done. It is the realization that the most valuable years of life have been given, yet the future remains uncertain. These were the years when they could have built stability, planned life, and secured their families, but instead, these golden years passed in waiting, in hope, and in silent struggle. Behind every Rehbar-e-Khel teacher is a family that has also lived this wait. There are parents who look toward their children with expectation. There are spouses who carry responsibilities with patience. There are children whose needs grow every day.

There are dreams that remain incomplete because stability has not arrived. Financial pressure increases with time, but income and security do not match that reality. This creates a silent suffering inside homes, where hope is maintained, but certainty is missing. There is also an emotional burden that cannot be measured. A teacher stands before students and speaks about discipline, patience, and belief in hard work. He tells them that if they remain consistent, they will succeed. But inside, he carries a question that grows heavier with time. Does effort always lead to recognition. When students begin to see this contradiction, it weakens their belief in long term commitment. It creates doubt where there should be trust.

The issue is not eligibility because years of service have already proven that. The issue is not vacancies because posts are available. The issue is not contribution because that is visible in every school and every programme. The issue is delay, a delay that continues without clarity, without timeline, and without reassurance. This delay has now crossed from policy into pain.

Rehbar-e-Khel teachers have shown patience beyond expectation. They have continued their duties without disruption. They have respected the system even when the system delayed their progress. They have stood in classrooms, in communities, and in times of crisis with full commitment. This patience is strength, but even strength begins to weaken when it is not met with fairness.

A policy without implementation becomes a burden.

A promise without fulfillment becomes a wound. A timeline without action becomes a source of continuous pain. Today, everything is clear. The probation period is complete. The service has been delivered. The responsibilities have been fulfilled. The posts are available. The policy already provides the path. What remains is action. Because when the golden years of life are taken with a promise, those years cannot be returned. They can only be honored, and right now, Rehbar-e-Khel teachers are not asking for anything beyond what was already written, already promised, and already earned through years of sacrifice, silent patience, and unwavering service.

(The author a teacher by profession is a freelancer. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)

jaanaftaab5@gmail.com

In such an environment, truth becomes rare.

People hesitate to speak honestly because they fear consequences. This allows false ideas to spread easily. In the time of Namrud, this silence was broken by Prophet Ibrahim. He stood with clarity and courage. He did not rely on power or position. He relied on truth. Their exchange, preserved in Surah Al-Baqarah, shows how simple reasoning can expose deep arrogance. Namrud tried to prove his power over life and death through a staged act. He killed one prisoner and released another, then claimed that this demonstrated his control. This argument depended on confusion. It worked only because people were afraid to question him. It did not stand against clear thinking.

Ibrahim responded by shifting the argument to something beyond human control. He said that Allah brings the sun from the east, so bring it from the west. This was a direct challenge. It removed all space for manipulation. Namrud had no answer. His silence exposed the limits of his power. This moment carries a strong lesson. Arrogance depends on control over perception, but truth stands on reality that cannot be changed. In today’s world, this lesson is still relevant. People often build influence by shaping perception rather than facing reality. They create images of success and strength while hiding weaknesses. Social media has made this easier.

A person can appear perfect while struggling internally. Over time, they may begin to believe their own image. This weakens self-awareness and increases arrogance. Arrogance today appears in subtle ways. It appears when people refuse to admit mistakes. It appears when leaders avoid accountability. It appears when knowledge is used to dominate rather than to guide. It appears when success creates distance from truth. A person may not openly claim superiority, but their behavior shows it. They stop listening. They stop learning. They reject feedback. This creates a gap between how they see themselves and who they really are. That gap grows over time and leads to poor decisions.

The end of Namrud carries a powerful message. According to Islamic narrations, his downfall came through a small mosquito. A tiny creature caused intense suffering to a man who once controlled armies. This event breaks the illusion of power. It shows that human strength has limits. It shows that control is never absolute. In today’s world, this lesson appears in many forms. A small mistake can damage a strong career. A minor health issue can affect a powerful person. A simple oversight can lead to failure in a complex system. These moments remind us that control is always limited.

From a psychological point of view, arrogance grows when a person stops receiving honest feedback. When everyone agrees, self-reflection weakens. A person begins to believe that they are always right. This creates overconfidence. Overconfidence reduces caution. Reduced caution increases the chance of mistakes. When failure finally occurs, it feels sudden, but it has been developing over time. Namrud’s story reflects this pattern clearly. His claim of divinity was the final stage of a long process of unchecked ego. From a spiritual perspective, arrogance blocks growth.

 “The story of Namrud serves as a timeless reminder of how unchecked power and unquestioned success breed arrogance, which ultimately collapses when faced with reality. To stay balanced and humble, individuals must practice self-reflection, listen to others, remain open to correction, and avoid environments where they are never challenged.”

The Qur’an warns against pride because it prevents acceptance of truth. A person who is arrogant resists correction. They avoid self-reflection. They protect their ego instead of seeking truth. In today’s world, this is common. People often reject advice because it challenges their image. They prefer comfort over truth. This mindset limits growth and creates internal instability.

Modern life increases this problem. People constantly compare themselves with others. They measure success through wealth, status, and recognition. This creates pressure to appear superior. It shifts focus from inner development to outer image. When identity depends on external validation, it becomes fragile. Any criticism feels like a threat. This leads to defensive behavior, which strengthens arrogance. A person begins to protect their image at all costs, even if it means ignoring reality.

The contrast between Namrud and Ibrahim remains clear. Ibrahim stood with humility and certainty. He focused on truth, not dominance. His strength came from clarity. Namrud relied on control and fear. His strength depended on others’ silence. When that silence broke, his position weakened. In today’s world, this contrast appears in leadership and personal life. Some people lead with integrity. They listen and accept limits. Others lead with ego. They avoid accountability and focus on image.

The results are different. Integrity builds trust over time. Arrogance creates short-term control but leads to long-term failure. The lesson is practical. You need to remain aware of your own behavior. Success can create blind spots. It can reduce awareness of weaknesses. To avoid this, you must accept feedback and reflect on your actions. Stay open to learning. Recognize your limits. These steps keep you grounded and protect you from arrogance. Life itself reminds us of our limits. Health can change without warning. Wealth can be lost. Relationships can break. These realities show that control is not absolute. Accepting this creates balance. It helps you stay prepared and humble. Arrogance does the opposite. It creates false confidence and reduces awareness. When unexpected challenges come, the impact is greater. At a broader level, the story shows the importance of accountability.

Systems that lack accountability allow arrogance to grow. Leaders who are not questioned may act without restraint. This leads to imbalance and injustice. Modern systems need transparency and responsibility to prevent this pattern.

The end of Namrud is not just about punishment. It is about exposure. It shows that no matter how powerful a person appears, they remain dependent on forces beyond their control. This awareness is essential. It keeps a person grounded and supports better decisions. Today, many people confuse confidence with arrogance. Confidence is based on awareness. It allows growth. Arrogance ignores limits and rejects correction. This difference matters. Confidence leads to improvement. Arrogance leads to decline.

The story of Namrud shows how this shift happens. You can apply this lesson in daily life. Reflect on your actions. Listen to others. Stay open to correction. Avoid environments where no one questions you. Build habits that keep you connected to reality. These steps help you stay balanced. The pattern remains active today. Arrogance still grows where power is unchecked. It still blinds where success is not questioned. It still collapses when reality breaks through illusion. The story of Namrud remains a clear reminder. A man who believed he controlled everything could not control a small insect. That truth is enough to keep any person humble.

(The author a teacher by profession is a freelancer. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)

All religions and all societies have given parents an honorable status. In Islam, parents hold highly respected and honorable position. The Holy Quran introduces God as the merciful cherisher of all creatures (Quran 1:1, 2; 6:164; 21:112;23:118). As the creator and the teacher of the creation, God is responsible for the improvement of human affairs. Caring is therefore an act of God. He introduces himself as the protector and guardian of the creations in the glorious Quran (Quran 4:1;11:57; 12:64; 33:52).God takes care of the infants before and after their birth through his contrivance in the creation and by providing them with caregivers. He nurtures the tiny embryo in the mother’s womb. God has instilled in the parents a love for the infant and has made them compassionate and careful toward him/her.
The parents are indeed the agents of God for taking care of and nurturing the infant and paving the way for his/her proper nurturance. In the Islamic perspective, children are considered as the continuance of parents’ lives, even after their death. Having children is considered as the grace of God, and parents deserve divine rewards due to giving birth to children, taking care of them, and behaving them in a kind manner. This viewpoint, on the other hand, proposes God as the protector of the infant against parents’ negligence of their duties in taking care of the infant properly. Like God, parents and child care givers should be good and kind to the child and nurture him/her on a basis of tolerance, mercy, and compassion.
Our parents as a team provided for all our needs: physical, educational, psychological, and in many instances, religious, moral, and spiritual. Our indebtedness to our parents is so immense that it is not possible to repay it fully. The position of parents, and the mutual obligations and responsibilities, have been addressed in Islam in great detail. The Qur’anic commandments, as well as the sayings of Prophet Muhammad (pbuh) guide us in this matter. The parent-child code of behavior in Islam is unique, since rules were laid down by divine command. The parents have an incontestable effect on the physical, mental, emotional, social, and spiritual health of the child’s current and future life. Regarding this, the selection of a proper spouse as guided by Islam, who is enjoying good health in all dimensions and is capable of becoming a suitable father or mother, should be taken into account prior to marriage. Infact, mother has the greatest impact on the infant’s physical and psychological aspects during pregnancy and breastfeeding, men are advised to choose a wife that can handle motherhood responsibilities properly and transfer good personality characteristics to the child. The holy prophet (pbuh) introduces children as the flowers of paradise sent by God to parents. It is parents’ responsibility to take care of this entrusted gift as ordered by the merciful God, his owner, through his instructions. The key to any successful parent programme is encapsulated in the following quotation from the Qur’an, “Let there arise from amongst you a community inviting to all that is good, enjoining what is right and forbidding what is wrong; they are the ones who are successful. References to parents have been made at least 15 times in the Holy Qur’an.
There are numerous traditions of the Prophet Muhammad (pbuh) on this subject. I will first quote some of the Qur’anic verses here: “And We have enjoined on man (to be good) to his parents. In travail upon travail did his mother bear him, and in two years was his weaning. Show gratitude to Me and to thy parents; to Me is thy final goal.” (Quran 31:14) According to the above verse, gratitude to God and to parents go hand in hand. Gratitude to God is incomplete without showing gratitude to one’s parents. Since being grateful to God is a form of ibadah (worship) which earns heavenly rewards, it can therefore be said that being grateful to one’s parents also earns heavenly rewards. “Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or more attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And out of kindness, lower to them the wing of humility, and say, “my Lord! bestow on them Thy Mercy, even as they cherished me in childhood.” (Quran 17: 23-24) “We have enjoined on man kindness to his parents; in pain did his mother bear him, and in pain did she give him birth.” (Quran 46:15) Thus, God has enjoined on us to show kindness, respect, and humility to our parents. We are commanded to do this, even though they may have injured us. The only exception to the above command is made in the following verse: “We have enjoined on man kindness to his parents; but if they strive (to force) thee to join with Me anything of which thou hast no knowledge, obey them not.” (Quran 29:8) Some of the traditions of Prophet Muhammad (pbuh), and of the learned members of his family, about our responsibilities toward our parents are quoted here: “Paradise lies under the feet of the mother.””God’s pleasure is in the pleasure of the father, and God’s displeasure is in the displeasure of the father.””He who wishes to enter Paradise through its best door must please his parents.”
Even though a father is the provider of the family, our beloved Prophet (saw) stated that the status of a mother is 3 times above that of a father. It is a pity that some people may not attain Paradise, on account of not serving their old parents. If a person looks with love at his parents, God writes in his favor the reward equal to the performance of one Hajj. (Someone asked, “will this promise be good if one looks at his parents one hundred times a day?” The Holy Prophet (pbuh) replied, “even if one does so a hundred thousand times a day, God gives the reward accordingly.”) “A man or woman is bound to be good to his or her parents, even though they may have injured him or her.” According to one of the Hadith-e-Qudsi, the following is reported about the status of parents: “God has commanded that if anybody prays equal to the invocations performed by the prophets, such prayers will do no good if that person has been cursed by his or her parents.” It has also been related that the very first words which have been written on the Lauh-e-Mahfuz (The Heavenly Preserved Tablet) are: “I am God, and there is no deity except Me. I am pleased with those with whom their parents are pleased, and I am displeased with those with whom their parents are displeased.”

“In Islam, parents are responsible for their children’s physical and emotional care to help them become independent, moral adults, while children are expected to respect them. The passage concludes with a prayer for lifelong humility, kindness, and obedience to parents, regardless of one’s wealth or status.”

Prophet Muhammad (pbuh) is reported to have said: “On the Day of Judgment, my person will not be seen by those who drank liquor, those who on hearing my name did not invoke the blessings of God on me, or those who were cursed and disowned by their parents.” ‘Ali ibn al-Husain (ra) is reported to have said: “The right of your mother on you is that you should know that nobody could endure the trouble and the conditions under which she protected you and nourished you with the juice of her life, and tried with her heart and soul to satisfy all your needs in relation to hunger, thirst, dress, etc. She passed sleepless nights, suffering anxieties. She provided you with shelter against heat and cold, and protected you from ailments. It is not possible for you to compensate her, or thank her enough for all the services, except that God may give you guidance for that. The right of your father on you is that you should know that it is he who brought you into existence, and you are a branch of the tree of his life.” According to a reliable tradition, it is related that a man came to Prophet Muhammad (pbuh) and asked him to whom he should render kindness. The prophet told him to be kind to his mother.
Three times he put the same question to the prophet, and three times he got the same answer. When he asked the question the fourth time, he was told to be kind to his father, indicating that the mother’s right took precedence over that of the father. Islam has assigned certain duties to parents that they must fulfill. If they fail in those, they will be questioned about it. Besides providing the basic necessities of life, Islam requires that the parents teach their children about the Oneness of God, the Quranic commandments, values, the Prophets and their teachings, and the moral code of Islam as according to the Quran and the Sunnah (teachings) of Prophet Muhammad (pbuh). Many people from the developing third world have moved to western countries in the last few decades. The various reasons for their migration are globalization, better opportunities for a safer, secure and prosperous life, the curse of increasing authoritarianism in their native lands, etc. This trend will continue in all likelihood as long as their native countries fail to provide the minimum necessities of life required to arrest or discourage such voluntary migration. Then, tens of millions of people are forced to migrate because of war and/or unfathomed persecution and genocidal crimes of the state and non-state actors in many parts of the world. The problem is more acute for Muslim immigrants to Western Europe, the USA, and Canada. There are serious problems within the adopted societies with high divorce rates, single parenting challenges, guns, racial and religious violence, and declining morality. Added to that is a dominant Christian culture that is doctrinally so different. In recent decades, especially since 9/11, these immigrants also face hate crimes and discrimination as never before.
A 2018 Pew Research found that some 23% of born Muslims no longer identify themselves with Islam in the USA, thus diluting the Muslim percentage despite the conversion of many non-Muslims to Islam; that is, Muslims lose as many people as they gain to their faith. So serious is this identity crisis amongst immigrant Muslims and their children that, according to a Columbia University study, some 29% of Muslim youths in college campuses use non-Muslim names to hide their Islamic identity. It is a big challenge for Muslim parents who want to raise their children as responsible, confident, and successful, yet faithful individuals in this fast-faced non-Muslim and sometimes hostile culture. While an apple to apple comparison may not be possible, arguably, there is nothing better than following the footsteps of the Prophet Muhammad (S), who had raised his children in an utterly hostile polytheistic culture that persecuted him and his followers, forcing them to immigrate from their native land. His (S) life and teachings remain the best examples for any Muslim to emulate. In Makkah, he (S) home schooled his children and cousin Ali (RA), who grew up under his guardianship. Each one of them is a great role model for Muslims at any age. For a Muslim, there is nothing more important than his/her faith in the Oneness of Allah, i.e., the Tawhid. If such a belief is impossible to practice in one’s adopted country, migration there is considered to be wrong and highly discouraged. On the other hand, when a person’s faith is threatened in his native land, he is commanded to migrate whenever possible (Qur’an 4:97-100).
As a matter of fact, migration for the cause of Allah is a highly commendable and rewarding act. The Prophet Muhammad (S) himself and many of his followers migrated to Madinah (formerly Yathrib) after enduring 13 years of persecution at the hands of idolaters of Makkah. Parents’ role in molding a child’s character is enormous as Satan is ever prepared to derail every child of Adam. In Islam, it is strongly recommended that when a child is born, both the adhan and iqamah (the calls to prayer) be recited into the ears of the newborn, and an aqiqah be held with food distributed within few days to thank Allah and seek His protection for the child. As the child grows up, he/she should be taught the fundamentals of faith, tawhid (Oneness of God), ikhlas (sincerity), akhlaq (morality), adab (manners and etiquette), and duties (wajib) and rights (huquq), halal (permissible) and haram (forbidden). The Prophet Muhammad (S) said, “No father has given a greater gift to his children than good moral training.” (Tirmizi). The parents, like the shepherds of the household, must spend enough time to play and build such qualities that are vital to the physical, emotional, and spiritual nourishment and well-being of the child. In this age of information, as the child grows up, especially in the western world, he/she is usually drawn to watching TV and video games, which can have a harmful effect unless these are monitored and regulated properly. Muslim parents have a responsibility to care for their children physically and emotionally. Their goal is for their children to grow into self-disciplined, independent adults. Parents are expected to teach their children right from wrong. Children are expected to respect their parents. Let us pray to Almighty that He guide us to be respectful, kind, and obedient to our parents, and that we continue to show them humility regardless of the power, position, wealth, and influence we may possess. …… Aameen.

(The authors write regularly on Islamic Topics exclusively for the opinion pages of “Kashmir Horizon”. The views, opinions and conclusions expressed in this article are those of the authors and aren’t necessarily in accord with the views of “Kashmir Horizon”)
intizarahmd@rediffmail.com
bhat_bilal@rediffmail.com

Eid al-Adha, also known as the “Festival of Sacrifice,” is one of the most sacred and significant festivals celebrated by Muslims all over the world. It is observed on the 10th day of Dhul Hijjah, the last month of the Islamic lunar calendar, immediately after the completion of Hajj, the annual pilgrimage to Mecca. The festival commemorates the unparalleled faith, obedience, and sacrifice of Prophet Ibrahim (A.S.) and his son Prophet Ismail (A.S.), who submitted themselves completely to the command of Almighty Allah.

Eid-ul-Adha is not merely a ritual of animal sacrifice; rather, it is a spiritual lesson about devotion, selflessness, compassion, obedience, and service to humanity. The festival teaches Muslims to sacrifice selfish desires, arrogance, greed, hatred, and injustice for the greater good of society. It reminds believers that true faith lies in complete trust in Allah and kindness towards fellow human beings.

The history of offering animal sacrifice is as old as human history itself. In the primitive times man offered sacrifice of animals even of human beings to express his faith, devotion and spirit of sacrifice and humility. The first sacrifice of human history was offered by the two sons of Adam (AS), Abel and Cain. The Holy Qur’an says, “And tell them accurately the story of the two sons of Adam. When the two offered their sacrifices, the offering of the sacrifice of one was accepted but that of the other was not accepted” (Al-Qur’an,5:27) Abel offered the sacrifice of the best ram out of his flock happily for the sake of Allah and whereas Cain offered a portion of useless corn unwillingly. The sacrifice of Abel was burnt up by a fire from heaven and this was a sign of its acceptance, but Cain’s offering was left and rejected. The sacrifice (Qurbani) is a unique kind of act in Islam, the example of which is not found in any religion. Eid Ul-Zuha basically means, the festival of sacrifice in Islam.

The story about the great trial of Prophet Ibrahim (A.S) is an interesting one and there are many lessons that can be derived from it by those who believe in Prophet Ibrahim (A.S) and claim to follow his creed. Prophet Ibrahim (A.S), known as the father of all Prophets was born on the 14th of Rajab in an Idolator house named Azar, a sculptor of idols in Babylon. He (A.S) did not believe in idolatry even from a very tender age and believed  lifeless and helpless idols can not be of any help to those praying them. So, he spent much time on a mountain meditating on who could be God. Prophet Ibrahim (A.S) was endowed with spiritual understanding from an early age. Stubborn to show the villagers that idols were not God and that they were only human’s creation, Ibrahim (A.S) went to the temple where lay the idols and set out on destroying them. His aim was to make people understand that idols can neither profit nor harm anyone (Quran, 21: 59-67).When the idolaters came to know about that, they suspected Ibrahim (A.S) and the King (Namrud) of Babylon ordered to burn Prophet Ibrahim alive. However Allah’s desire was not so thus Prophet Ibrahim (A.S) came out from the fire unhurt. The people realized the senselessness of their beliefs; however their arrogance would not allow them to admit their foolishness. This miracle shamed the tyrants, but it did not cool the flame of anger in their hearts. However, after this event many of the people followed Ibrahim (A.S) although some kept their belief a secret for fear of harm or death at the hands of the rulers. When the King ‘Namrud’ heard of Ibrahim’s (A.S) safe exit from the fire he became very angry and feared. He summoned Prophet Ibrahim (A.S) to the palace and held a dialogue with him which Allah Almighty recounted: Have you not thought about him who disputed with Ibrahim (A.S) about his Lord (Allah) because Allah had given him the kingdom? When Ibrahim (A.S) said to him: My Lord (Allah) is He who gives life and causes death. He (Namrud) said: I give life and cause death. Ibrahim (A.S) said: Verily, Allah causes the sun to rise from the east; then cause it you to rise from the west. So the disbeliever was utterly defeated.

Allah guides not the people who are Zalimeen (wrongdoers etc) (Quran, 2:258). Prophet Ibrahim (A.S)’s fame spread throughout the entire kingdom. However in spite of love and care for his people, they felt angry and deserted Prophet Ibrahim (A.S). Any one whom Allah leaves to stray, there is none to guide! Only one woman named Sarah (A.S) who became his wife and one man of his people his nephew named Lut (A.S) shared his belief in Allah. When Ibrahim (A.S) realized that no one else was going to believe in his call, he decided to emigrate. He left his people and traveled with his wife and his nephew Prophet Lut (A.S) to a city called Ur, then to Haran, then to Palestine, then to Egypt, calling people to believe in Allah wherever he traveled, judging fairly between people, and guiding them to truth and righteousness. Prophet Ibrahim’s (A.S) wife Sarah (A.S) was sterile. Sarah (A.S) thought she and Ibrahim (A.S) were lonely because she could not have a child. Therefore, she offered her husband her servant Hajra (A.S) in marriage and prayed Allah to bless Hajra (A.S) and Ibrahim (A.S) with a child. How unselfish Sarah (A.S) was! For her, the need to have an offspring who would carry the Message after Ibrahim (A.S) was greater than her pride. Fourteen years later Allah rewarded Sarah with a Son, Ishaq (A.S) in spite of her old age. Prophet Ibrahim (A.S) prayed, O God! Grant me with a righteous son. So we gave him the glad tidings of a forbearing son (Quran, 37: 100-101). Hajra (A.S) gave birth to her son Prophet Ismail (A.S) when Ibrahim (A.S) was an old man. One day Ibrahim (A.S) woke up and asked his wife Hajra (A.S) to get her son and prepare for a long journey. After a long journey they reached the desert of Arabian Peninsula, named Makkah, an uncultivated valley having no fruit, no trees, no water, no sign of life.

After Ibrahim (A.S) had helped his wife and child to dismount, he left them with a small amount of food and water which was hardly enough for 2 days. He (A.S) turned round and walked away. His wife hurried after him asking: Where are you going Ibrahim (A.S), leaving us in this barren village? Ibrahim (A.S) did not answer her, but continued walking. She (A.S) repeated what she had said, but he remained silent. Finally she understood that he (A.S) was not acting on his own initiative. She realized that Allah had commanded him to do this. She asked him: Did Allah command you to do so? He replied: Yes. Then his great wife said: We are not going to be lost, since Allah who has commanded you is with us. Prophet Ibrahim (A.S) walked away until he got out their sight, he (A.S) raised his hands and prayed Allah: O our Lord! I have made some of my offspring dwell in a village with no cultivation, by Your Sacred House, in order that they may offer prayers. So fill some hearts among men with love towards them, and provide them with fruits, so that they may give thanks.

“Amid contemporary global challenges, Eid-ul-Adha’s teachings are vital. The festival fosters unity, charity, peace, and justice, reminding humanity that true piety is achieved through sacrifice, compassion, and societal service. Eid Mubarak.”

There, alone with suckling Ismail, Hajra (A.S) had to rely on a nearby well. Unfortunately, this water was san depleted and Hajra (A.S) was so thirsty that she made her way from Al-Marwa hill to nearby mount as-safa seven times in the quest of water. In the end, tired, she came back to Al-Marwa, when to her greatest surprise Angel Gabriel (A.S) came and dug the ground until water flowed and still does! This is our holy Zamzam water. The angel said to her: Don’t be afraid of being neglected, this is the House (Kaba) of Allah which will be built by this boy (Ismail (A.S)) and his father Ibrahim (A.S) and Allah never neglects His people. The kaba later built by Prophet Ibrahim (A.S) and his son Prophet Ismail (A.S) is the central structure around which the Hajj takes place.

No Hajj is valid without going around this structure.

As a result of the flowing water, Arabs joined Hajra (A.S) and Ismail (A.S) and a village was formed. It was from this civilization that Prophet Mohammad (S.A.W) was born. Years later, Prophet Ibrahim (A.S) came to visit his son whom he missed much. Then one day Allah wanting to test Ibrahim’s (A.S) faith, asked him in a dream to sacrifice Ismail (A.S) for the love of Allah. Allah wanted to see whether Ibrahim (A.S) had not grown to love his son more than the Almighty Allah. When Ismail (A.S) attained around 9 years age, Allah commanded Prophet Ibrahim (A.S), in his dream to sacrifice him for his sake. When he was old enough to assist in his endeavour, he said: My son! I see in my dream that I am sacrificing you. See what you think? (Quran, 37:102). Because it was the command from Allah, the righteous son encouraged his old father to discharge his duty. He (Ismail (A.S)) said: ‘O Father! Do whatever you have been commanded. If Allah wishes, you will find me to be patient.” (Quran, 37:102). Prophet Ibrahim (AS) set out with his son Prophet Ismail (AS) to the sacrificing spot. It was certainly not an easy task! On the way, Shaytan (Iblis) tried to stop Prophet Ibrahim (A.S) and Prophet Ismail (A.S), but because of the strong faith in Allah, both, the father and the son chased Shaytan away. They then arrived at the sacrificing spot at Mina. Prophet Ibrahim (A.S) tied the hands and the legs of his son so as not to be perturbed by his pain and restlessness. He blindfolded himself and carrying the knife enacted the command of Allah (S.W.T). Allah saw that Ibrahim (A.S) was willing to sacrifice his most dear thing (son Ismail (A.S)) for Allah and so Allah thought this was enough and said sacrifice this Ram instead.

Allah did not want Prophet Ismail (A.S) to be sacrificed, but Allah wanted Prophet Ibrahim (A.S) to show his willingness to sacrifice Prophet Ismail (A.S), which he did bravely.  It is in honour of this test of Prophet Ibrahim (A.S) determination and his faith that Muslims around the word offer the Eid Prayers, sacrifice an animal on the occasion to show their faith, allegiance, submission and sincerity to Allah.  This sacrifice is a ritual now known as Eid Ul-Azha celebrated by Muslims all over the world in the memory of the sacrifice of Prophet Ibrahim (A.S) and Prophet Ismail (A.S).   The Muslims on every Eid-ul-Adha sacrifice animals to obey Allah’s Will. The animal is sacrificed after the Eid Prayer is offered and the sacrifice can be done on the first day of Eid and on the two following days called Ayyam-al-tashriq. Allah wants to see the deed and intention of His worshipper only and is not interested in the blood or meat (Al-Hajj V.22-23). He is interested in the Spirit and piety of the Muslims. He wants that there be a Spirit of sacrifice in the Muslims when his neighbours, community and dear ones are in trouble and misery. He should be ready to offer sacrifice for the cause of humanity.

The animal for sacrifice should be without any blemish or defect and must be healthy, strong and stout. In case the camel is sacrificed, it must be five years old, the cow two years old, the goat and the sheep not less than one year. Our beloved Prophet (SAW) says, “Don’t sacrifice but a musinnah (year-old animal) unless it is difficult for you to get it. In that case sacrifice Jadha’ah (one six month’s old she-ram)” (Muslim). One goat or one sheep can be sacrificed on behalf of one man or the household but a cow or a camel can suffice for seven persons.  Jabir (RA) reports that Prophet (SAW) said, “Sacrifice of a cow suffices for seven persons and that of a camel also for seven persons” (Muslim). The following verse (Prayer) is recited on the animal which is to be sacrificed.
“Verily, being submissive, I have turned my face towards One, Who created the heaven and the earth upon the religion of Abraham (AS) and I am not among the Polytheists. Undoubtedly, my worship, my sacrifice and my life and death are for Allah alone, the Creator of the worlds. He is One and there is no partner with Him. And this I am commanded and I am the follower and the Muslim. O Allah! It is thine and for thine, from Muhammad (SAW) and his community. In the name of Allah, Allah is Great”.  After the animal is sacrificed, the Prayer is recited again. “O Allah! accept the sacrifice from me as You accepted from your beloved Prophet Mohammad (SAW) and your friend Hazrat Abraham (AS)”. The sacrifice reflects that we submit ourselves to Allah and the sacrifice on animals is a rehearsal for us to prepare for other sacrifices. In the present world, the teachings of Eid-ul-Adha are more important than ever as the Muslims of the world including Kashmiri Muslims are facing many social, political, health and other challenges. The festival encourages people to help the poor, strengthen social unity, promote peace, and work for justice and humanity. It reminds us that true piety lies not only in worship but also in kindness, honesty, charity, and service to society. May the spirit of Eid-ul-Adha inspire humanity towards sacrifice, compassion, unity, and righteousness. Eid Mubarak.

(The authors write regularly on Islamic Topics exclusively for the opinion pages of “Kashmir Horizon”. The views, opinions and conclusions expressed in this article are those of the authors and aren’t necessarily in accord with the views of “Kashmir Horizon”)

bhat_bilal@rediffmail.com, intizarahmd@rediffmail.com

Eid al‑Adha and the ritual of sacrifice, known as Qurbani or udhiyah, has evolved through centuries of faith, devotion, and jurisprudence. Its historical background is deeply rooted in the Abrahamic tradition. It begins with the Qur’anic narrative of Prophet Ibrahim (AS) and his son Ismail (AS). Ibrahim’s willingness to sacrifice his son in obedience to divine command was replaced by a ram. This established sacrifice as a perpetual reminder of faith and surrender (Surah As‑Saffat 37:102‑107). This act became the archetype of submission to Allah. It symbolizes the believer’s readiness to give up what is most beloved for the sake of divine will. In pre‑Islamic Arabia, sacrifice was practiced as a form of devotion to idols. Animals were slaughtered in the names of various deities.

Islam redirected this practice toward Allah alone. It transformed the tradition into a structured act of worship that reinforced monotheism and obedience. The Prophet Muhammad (ﷺ) institutionalized Qurbani as an act of worship tied to Eid al‑Adha and the rites of Hajj. He emphasized that the essence of sacrifice is not the flesh or blood but the sincerity of intention (Surah Al‑Hajj 22:37). Narrations in Sahih al‑Bukhari and Sahih Muslim describe his emphasis on choosing healthy animals. He modeled performing the sacrifice with reverence and distributing meat generously. He thereby set a lasting standard for the Muslim community.

Historically, Qurbani became a hallmark of Islamic identity. It symbolized continuity with the Abrahamic tradition while distinguishing itself through its emphasis on intention, sincerity, and social justice. Over centuries, scholars elaborated on its rulings. They ensured that the practice remained both spiritually meaningful and socially beneficial. Spiritually, Qurbani purifies the soul. It detaches believers from materialism and cultivates gratitude. It reminds Muslims that true sacrifice lies in surrendering desires for the sake of Allah. Socially it strengthens community bonds through the distribution of meat to family, relatives, and the needy. This process ensures inclusivity and compassion. Its ethical lessons extend to humility, empathy, and recognition of divine blessings. Scholars note that the act of sacrifice is a symbolic slaughter of ego and selfishness. It aligns the believer with the values of sincerity, generosity, and compassion.

Jurisprudentially, the four Sunni schools differ slightly. The Hanafi school considers Qurbani obligatory for those with means. Conversely, the Maliki, Shafi’i, and Hanbali schools regard it as a highly recommended Sunnah. All schools agree on core conditions such as the age and health of the animal. They also agree on the timing (after Eid prayer until the third day of Tashreeq) and the necessity of intention. Classical jurists like Imam Abu Hanifa, Imam Malik, Imam Shafi’i, and Imam Ahmad ibn Hanbal elaborated detailed rulings on permissible animals, methods of slaughter, and distribution. They emphasized that the act must be performed with reverence and care. The distribution guidelines—one third for family, one‑third for relatives and friends, and one third for the needy—reflect Islam’s emphasis on social justice and compassion.

In modern times, contemporary scholars and fatwa councils have addressed new issues. These include collective sacrifice, online platforms, and international aid, reflecting adaptability while preserving authenticity. Organizations now facilitate Qurbani across borders. This allows Muslims to contribute directly to global humanitarian relief. Yet, this globalization also raises ethical debates on animal welfare, environmental sustainability, and commercialization. These issues prompt calls for balance between tradition and modern ethics. Discussions on sustainability highlight the need for environmentally conscious practices. Debates on animal welfare emphasize humane treatment and ethical slaughter. This shows that Qurbani is not a static ritual but a dynamic practice engaging with contemporary concerns.

Despite these challenges, Qurbani remains a timeless act of devotion. It embodies submission to Allah, social responsibility, and ethical consciousness. Thus, Qurbani is not merely a ritual slaughter but a living symbol of faith, sacrifice, and solidarity. It reminds Muslims annually of the profound values of obedience, compassion, and communal harmony that transcend time and geography.

In expanding this narrative into a full scholarly essay of 12,000 words, one must delve deeply into the historical background of sacrifice in pre‑Islamic Arabia and its transformation under Islam. The essay must explore the spiritual symbolism of detachment and sincerity. It must cover the jurisprudential rulings across schools of thought with detailed references to classical fiqh texts. Additionally, it must analyze the distribution rules and their social impact, alongside the modern challenges of globalization, animal ethics, and environmental sustainability. This approach weaves together Qur’anic verses, hadith citations, scholarly opinions, and contemporary reflections into a continuous narrative. This not only informs but inspires. It shows how Qurbani remains a timeless bridge between divine command and human compassion, between ritual devotion and social responsibility, and between historical continuity and modern relevance. It thereby fulfills its role as one of the most profound acts of worship in Islam and a living testimony to the values of sacrifice, obedience, and solidarity that define the Muslim ummah across centuries and continents.

Eid al‑Adha and the ritual of sacrifice is not only a spiritual act but also a deeply jurisprudential one. The rulings surrounding it have been elaborated by classical scholars and preserved across centuries. They form a rich body of fiqh that governs how Muslims approach this act of worship. The Hanafi school, for instance, considers Qurbani wajib (obligatory) for every Muslim who possesses wealth above the nisab threshold. They draw from narrations where the Prophet Muhammad (ﷺ) emphasized sacrifice for those with means. Meanwhile, the Maliki, Shafi’i, and Hanbali schools regard it as a highly recommended Sunnah. They stress that although it is not obligatory, neglecting it without reason is blameworthy. This divergence reflects the nuanced interpretive methods of the jurists. Hanafis prioritize textual obligation while others emphasize prophetic practice.

The conditions for validity are carefully defined. The animal must be of a permissible type (sheep, goat, cow, camel). It must meet specific age requirements (one year for sheep and goats, two years for cows, five years for camels). It must be free from defects such as blindness, lameness, or severe illness. It must also be slaughtered within the prescribed time frame—after the Eid prayer until sunset of the third day of Tashreeq. Intention (niyyah) remains essential, as sacrifice without intention is merely slaughter.

The act of slaughter itself must follow strict Islamic guidelines. The slaughterer invokes the name of Allah (Bismillah, Allahu Akbar), ensuring a swift and humane killing while avoiding cruelty. Jurists emphasize that the sacrifice is not accepted if performed in the name of anyone other than Allah. This requirement safeguards monotheism.

Distribution of meat is another critical ruling. The Sunnah recommends division into three portions—one for the family, one for relatives and friends, and one for the poor. Flexibility exists within this rule. Scholars note that giving all to charity or retaining all for the family is permissible. Yet, the spirit of Qurbani lies in sharing. This distribution reflects Islam’s emphasis on social justice, compassion, and community solidarity.

Further rulings address collective sacrifice. Larger animals like cows and camels may be shared by seven individuals, provided each intends Qurbani. Modern fatwas have extended this framework to organized collective sacrifices managed by charities. These systems ensure that intention and ownership are fully preserved.

Contemporary issues have also been addressed by scholars. Online Qurbani is affirmed as valid if intention is made and the sacrifice is performed on behalf of the donor. International Qurbani allows meat to be distributed in impoverished regions. This reflects Islam’s adaptability to global humanitarian needs. Debates on commercialization have led scholars to caution against reducing Qurbani to a mere transaction. They remind believers that sincerity and reverence must remain central.

Rulings also emphasize that Qurbani is distinct from aqiqah (sacrifice for newborns) and hady (sacrifice during Hajj). However, all these practices share the fundamental principle of devotion through sacrifice. In addition, scholars have discussed rulings on missed Qurbani. Hanafis require compensation through a donation equivalent to the value of the animal. Other schools emphasize repentance and future observance.

Ethical rulings highlight the humane treatment of animals. The Prophet (ﷺ) forbade cruelty, such as sharpening knives in front of animals or slaughtering one in view of another. Modern scholars extend these principles to contemporary debates on animal welfare. They urge Muslims to uphold compassion and dignity. Environmental rulings are also emerging. Discussions focus on sustainability and minimizing waste, showing that fiqh continues to evolve in response to new realities.

 “Qurbani is more than just a ritual; it is a profound act of devotion that symbolizes submission to Allah, compassion for humanity, and respect for creation. By performing it during Eid al-Adha, Muslims honor a long-standing tradition while fostering faith, unity, and social responsibility in modern society.”

Thus, jurisprudential rulings on Qurbani encompass obligation, conditions, timing, distribution, collective sacrifice, modern practices, and ethical considerations. They form a comprehensive framework that ensures the ritual remains spiritually meaningful, socially beneficial, and ethically sound. When viewed in depth, these rulings reveal the richness of Islamic law. They balance textual fidelity with practical compassion. They ensure that Qurbani continues to embody submission to Allah, solidarity with humanity, and reverence for creation. This makes it not merely a ritual slaughter but a profound act of worship governed by divine guidance and scholarly wisdom.

Qurbani or udhiyah is not only a spiritual act but also a practice that continues to evolve in modern times. It faces new challenges and opportunities that demand reflection, adaptation, and ethical consciousness. Among the most pressing issues is globalization. Qurbani has moved beyond local communities to become an international phenomenon. Muslims contribute to sacrifices performed in distant lands through online platforms and charitable organizations. This setup ensures that meat reaches impoverished populations in Africa, Asia, and refugee camps worldwide. It effectively transforms Qurbani into a global humanitarian effort.

Yet, this globalization also raises questions of authenticity, intention, and commercialization. Some fear that reducing Qurbani to a financial transaction may erode its spiritual essence. Scholars emphasize that while outsourcing sacrifice is permissible, believers must maintain sincerity of intention and awareness of the act’s meaning.

Another modern challenge centers on animal welfare. There is growing global concern about the humane treatment of animals. Islam’s teachings already emphasize compassion. The tradition forbids cruelty, sharpening knives in front of animals, or slaughtering one in view of another. Contemporary scholars extend these principles to modern debates. They urge Muslims to ensure ethical sourcing, humane handling, and dignified slaughter. This aligns Qurbani with broader ethical movements.

Environmental sustainability is also a pressing issue. Mass sacrifice generates significant waste and environmental impact. Scholars and activists now call for eco‑friendly practices. These include minimizing waste, using sustainable packaging, and integrating Qurbani into broader efforts of environmental stewardship. This reminds Muslims that caring for creation is an essential part of faith.

Social relevance provides another crucial dimension. Qurbani continues to serve as a mechanism for poverty alleviation. Meat distribution ensures that even the poorest share in the joy of Eid. Modern organizations have expanded this by channeling Qurbani meat to famine‑stricken regions, disaster zones, and refugee camps. This turns a ritual act into a vehicle of global solidarity.

Yet challenges remain. Organizations must ensure transparency, prevent the misuse of funds, and maintain the balance between ritual devotion and humanitarian aid. Scholars emphasize that while Qurbani has social benefits, its primary purpose remains worship. Believers must not lose sight of its spiritual essence.

Debates also arise around urbanization and modern lifestyles. Many Muslims live in cities without direct access to livestock. Online Qurbani services have emerged to meet this specific need. This transition raises questions of trust, authenticity, and spiritual connection. Scholars affirm that validity depends on intention and proper execution. However, they encourage believers to remain spiritually engaged, even if the act is performed remotely.

Another notable challenge is commercialization. Qurbani is increasingly marketed as a product. Scholars caution against reducing it to consumerism. They remind Muslims that sacrifice is an act of devotion, not a commodity. Modern fiqh councils have also addressed issues such as performing Qurbani in non‑Muslim countries. They ensure compliance with local laws while preserving Islamic principles. Debates on whether monetary donations can substitute for sacrifice highlight the tension between ritual obligation and social utility. Most scholars affirm that while charity is commendable, it cannot replace Qurbani. It remains a distinct act of worship.

Furthermore, Qurbani has become a site of interfaith dialogue. Muslims explain its meaning to non‑Muslims, emphasizing its spiritual symbolism rather than mere slaughter. This dialogue helps dispel misconceptions and fosters mutual understanding. In addition, Qurbani serves as a reminder of broader ethical themes. These include detachment from materialism, willingness to sacrifice for higher values, and recognition of divine blessings. In a world dominated by consumerism, Qurbani stands as a counter‑cultural act of devotion. It reminds believers of humility and gratitude.

Thus, the modern relevance of Qurbani encompasses globalization, animal welfare, environmental sustainability, poverty alleviation, urbanization, commercialization, legal adaptation, interfaith dialogue, and ethical consciousness. When viewed in depth, these challenges and opportunities show that Qurbani is not a static ritual. It is a dynamic practice that continues to inspire, adapt, and engage with contemporary realities. It ensures that the tradition remains a timeless act of devotion, a social responsibility, and a spiritual journey. In integrating these modern dimensions into the broader narrative of history, significance, and rulings, one sees how Qurbani bridges past and present. It connects tradition and modernity, alongside ritual and ethics. It thereby fulfills its role as one of the most profound acts of worship in Islam. It stands as a living testimony to the values of sacrifice, obedience, compassion, and solidarity that define the Muslim ummah across centuries and continents.

In conclusion, Eid al‑Adha and the ritual of Qurbani represent a timeless synthesis of history, spirituality, and jurisprudence. They remind Muslims of the profound values of obedience, compassion, and solidarity that transcend generations and cultures. Rooted in the narrative of Prophet Ibrahim’s (AS) willingness to sacrifice his son Ismail (AS) in submission to Allah, Qurbani has been preserved through the Prophet Muhammad’s (ﷺ) practice. It was later codified by jurists into a structured act of worship. This ensured that it remains both spiritually meaningful and socially beneficial.

While the rulings differ across schools of thought—Hanafis viewing it as obligatory for those with means, and Malikis, Shafi’is, and Hanbalis regarding it as a highly recommended Sunnah—all emphasize key elements. These include sincerity of intention, humane treatment of animals, and equitable distribution of meat to family, relatives, and the needy. Spiritually, Qurbani purifies the soul. It detaches believers from materialism and cultivates gratitude. Socially it strengthens community bonds and alleviates poverty.

In modern times, globalization, online platforms, and humanitarian initiatives have extended its impact across borders. This has turned a ritual act into a vehicle of global solidarity. However, challenges such as commercialization, animal welfare, and environmental sustainability demand a renewed ethical consciousness. Ultimately, Qurbani is not merely a ritual slaughter. It is a living symbol of devotion, embodying submission to Allah, social responsibility, and reverence for creation. As Muslims gather each year to perform this act, they reaffirm their connection to divine command, their duty to humanity, and their place within a tradition that bridges past and present, ritual and ethics. They thereby ensure that Eid al‑Adha continues to inspire faith, compassion, and unity in a world that needs these values more than ever.

(The authors write regularly on Islamic Topics exclusively for the opinion pages of “Kashmir Horizon”. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)

intizarahmd@rediffmail.com, bhat_bilal@rediffmail.com

The concept of Nafs in Islam is one of the most profound and multi-layered dimensions of Qur’anic psychology. It is a term that encompasses the inner self, the soul, and the essence of human consciousness. When we begin to explore it, we realize that it is not merely a theological abstraction. It is a living reality that shapes the moral, spiritual, and psychological trajectory of every individual. The Qur’an repeatedly draws attention to the Nafs as the locus of struggle, accountability, and transformation. It reminds humanity that within this inner domain lies both the potential for corruption. It also holds the capacity for transcendence. Linguistically, the Arabic word Nafs is derived from the root na-fa-sa. This root conveys meanings of breath, self, and essence. It thereby links the idea of the soul to the very act of breathing. It connects it to the rhythm of life itself. The Qur’an uses the term in multiple contexts. Sometimes it refers to the individual person. Sometimes it refers to the inner self that commands, reproaches, or finds peace. Sometimes it refers to the collective soul of humanity. This indicates the richness and flexibility of the term.

The Stages Of The Soul: When we examine Qur’anic verses such as “Indeed the soul is ever inclined to evil, except those upon whom my Lord has mercy” (Surah Yusuf 12:53), we see the acknowledgment of the Nafs al-Ammārah. This is the commanding self that drives towards base desires. In Surah Al-Qiyamah 75:2, the Qur’an speaks of the Nafs al-Lawwāmah. This is the self-reproaching soul that awakens conscience and moral reflection. In Surah Al-Fajr 89:27-30, Allah addresses the Nafs al-Muṭma’innah. This is the tranquil soul. He invites it to return to its Lord pleased and pleasing. This demonstrates the spiritual journey of the soul from weakness to strength. It is a path from temptation to serenity. It is a move from struggle to ultimate peace. Classical scholars such as Imam al-Ghazali elaborated on this journey. He described the Nafs as the battlefield where the forces of good and evil contend. He likened it to a wild horse that must be tamed through discipline, worship, and remembrance of Allah. Meanwhile, Ibn Taymiyyah emphasized the role of the Nafs in shaping human intention. He argued that purification of the soul is the essence of religion. In this way, the Islamic tradition presents a holistic psychology. It integrates spiritual, ethical, and cognitive dimensions.

Comparisons To Modern Psychology: When we compare this to modern psychology, we find striking parallels. Freud’s tripartite model of the psyche—the id, ego, and superego—echoes the Qur’anic description of the Nafs. The id resembles the Nafs al-Ammārah. The ego reflects the Nafs al-Lawwāmah. The superego aligns with the moral conscience that aspires to tranquility. Yet, the Islamic model is richer because it situates the soul within a divine framework. It emphasizes accountability before God. It offers the possibility of transcendence beyond mere psychological balance. In today’s world, anxiety, depression, consumerism, and digital addiction dominate the mental landscape. The concept of Nafs offers a timeless framework for understanding the human condition. It reminds us that the struggle is not only against external forces. It is also against the inner tendencies that pull us towards heedlessness. Thus, the Qur’an’s call to purify the soul (tazkiyat al-nafs) becomes ever more relevant. It is through remembrance (dhikr), prayer (salah), fasting (sawm), and charity (zakat) that the soul is disciplined. It is elevated and aligned with divine purpose.

Classical Wisdom, Tafsīr: This introduction sets the stage for a deeper exploration of how the Nafs functions as the axis of Islamic psychology. It bridges classical wisdom with modern insights. It offers humanity a roadmap for inner reform, resilience, and ultimate salvation. When we turn to the classical tafsīr tradition to understand the concept of Nafs, we discover a rich intellectual heritage. Scholars, mystics, and jurists sought to decode the Qur’anic references to the soul and its states. Among the most influential voices was Imam al-Ghazali. In his monumental work Ihya’ Ulum al-Din, he described the Nafs as the battleground of human existence. He likened it to a wild horse that must be trained through discipline, remembrance, and worship. He emphasized that the purification of the soul is the very essence of religion. Without inner reform, outward rituals risk becoming hollow. Al-Ghazali’s analysis was not merely theological but deeply psychological. He identified the tendencies of the Nafs towards pride, envy, greed, and lust. He prescribed spiritual exercises such as fasting, prayer, and meditation to counteract these destructive impulses. In this way, he anticipated modern psychological approaches. These include behavioral conditioning and cognitive restructuring. However, he always kept them within a divine framework. Ibn Taymiyyah, another towering scholar, approached the Nafs from a slightly different angle. He stressed the centrality of intention (niyyah). He focused on the alignment of the soul with divine will. He argued that the human being is constantly shaped by what the soul desires. Therefore, the purification of the Nafs is not optional but obligatory. The Qur’an declares, “He has succeeded who purifies it, and he has failed who corrupts it” (Surah Ash-Shams 91:9-10). Ibn Taymiyyah’s writings highlight the dynamic nature of the soul. It can ascend or descend depending on its orientation.

Mystical a, Practical Dimensions: This dynamic view resonates with the Sufi tradition. Scholars such as Jalaluddin Rumi and Ibn Arabi spoke of the Nafs as a veil. This veil must be lifted to perceive divine reality. Rumi, in his poetic metaphors, described the Nafs as a prison that confines the human spirit. He urged believers to break free through love of God and selflessness. Meanwhile, Ibn Arabi elaborated on the cosmological dimensions of the soul. He situated the Nafs within the broader framework of existence and divine manifestation. These mystical interpretations enriched the discourse by emphasizing the experiential and transformative aspects of the soul. They showed that the journey of the Nafs is not merely intellectual. It is existential. It requires lived practice and spiritual struggle.

 “The concept of the Nafs serves as a transformative framework for both personal resilience and societal reform. By addressing internal struggles like addiction and anxiety through the purification of the soul, individuals can cultivate integrity-driven leadership and mental well-being. Ultimately, the text argues that global peace is predicated on the individual journey of self-reform, making personal spiritual growth a collective necessity.”

Classical tafsīr works such as those of al-Tabari and al-Qurtubi also provided detailed exegesis of the Qur’anic verses on the soul. They noted the gradations of the Nafs and its moral implications. They underscored that the Qur’an’s references to the soul are not abstract. They are practical. They guide believers in their daily lives. When we synthesize these classical perspectives, we see a coherent framework emerge. The Nafs is simultaneously the source of temptation and the potential for transcendence. It is the inner battlefield where the forces of good and evil contend. It is the axis of accountability before God.

This framework is profoundly psychological. It recognizes the complexity of human motivation. It acknowledges the role of conscience. It highlights the possibility of transformation. When we compare this to modern psychology, we find that the classical scholars anticipated many insights. They understood the unconscious. They saw the role of intention. They knew the importance of discipline. However, they always rooted these insights in the Qur’anic worldview. This makes Islamic psychology unique. It integrates the spiritual and the psychological. It joins the ethical and the cognitive.

Contemporary Application:  In today’s context, revisiting these classical tafsīr views allows us to appreciate the depth of Islamic thought. It shows its relevance to modern challenges. It reminds us that the wisdom of the past is not obsolete. It is timeless. It offers guidance for the struggles of the present. It helps with the uncertainties of the future. The Qur’an and classical Islamic scholarship identify three primary states of the Nafs. Each represents a stage in the soul’s moral and spiritual development.

The first of these is the Nafs al-Ammārah, the commanding self. This is mentioned in Surah Yusuf 12:53 as the inner drive that inclines toward evil. It represents the raw, unrefined impulses of desire, anger, and ego. This state of the soul is dominated by base instincts. It often leads a person to heedlessness and sin unless restrained by divine guidance and conscious discipline.

The second stage is the Nafs al-Lawwāmah, the self-reproaching soul. This is highlighted in Surah Al-Qiyamah 75:2. It awakens conscience and moral reflection. Here, the individual begins to recognize wrongdoing. The person feels guilt and strives for repentance. This stage is crucial because it marks the transition from blind indulgence to self-awareness. The soul becomes a site of struggle between temptation and conscience.

Finally, the highest stage is the Nafs al-Muṭma’innah, the tranquil soul. This is addressed in Surah Al-Fajr 89:27-30. Allah calls upon the peaceful soul to return to Him pleased and pleasing. This state reflects serenity, balance, and alignment with divine will. It is achieved through purification, remembrance, and steadfast worship. Together, these three stages illustrate the dynamic journey of the human soul. It moves from corruption to conscience to tranquility. Scholars such as al-Ghazali and Rumi emphasized that this progression is not linear. It is cyclical. Believers may fluctuate between states depending on their spiritual discipline and worldly distractions.

Global Relevance In Leadership, Health : The global relevance of the Qur’anic concept of Nafs becomes evident when we examine its application in leadership, education, and mental health. In leadership, the state of the soul determines whether authority is exercised with justice. It determines if it is corrupted by ego. Islamic history offers powerful examples such as the caliph Umar ibn al-Khattab (R.A.). His purified Nafs enabled him to govern with humility. He acted with fairness and accountability. This reminds us that true leadership is not about domination. It is about service.

In education, the Nafs shapes the learner’s motivation, discipline, and ethical orientation. The Qur’an repeatedly calls believers to reflect. It asks them to seek knowledge. It tells them to purify their intentions. When teachers and students cultivate the reproaching and tranquil states of the soul, education changes. It becomes not only the transfer of information. It becomes the formation of character. It produces individuals who are intellectually sharp and morally grounded.

In mental health, the Nafs provides a framework for understanding inner struggles. It covers anxiety, depression, and trauma. The commanding self often magnifies fear and desire. Meanwhile, the reproaching self awakens conscience and guilt. The tranquil soul offers serenity through remembrance of God. It provides prayer and trust in divine wisdom. This holistic model resonates globally. It integrates spiritual, psychological, and ethical dimensions. It offers a culturally sensitive approach to therapy for Muslim communities. It also contributes universal insights into resilience and well-being.

Conclusion: In a world facing crises of leadership, educational disconnection, and mental health epidemics, the Qur’anic psychology of the Nafs stands as a timeless guide. It reminds humanity that the reform of society begins with the reform of the soul. The purification of the inner self is the foundation for justice. It is the basis for knowledge and healing across cultures and nations.

In conclusion, the Qur’anic concept of Nafs stands as a timeless framework for understanding the human condition. It captures the inner struggle between desire and conscience. It balances weakness and strength. It bridges heedlessness and remembrance. By tracing its stages from the commanding self to the tranquil soul, Islam provides a roadmap. This is for inner reform that is both spiritual and psychological. When worship and ethics discipline the soul, the person changes. When classical tafsīr illuminates its nature, we understand better. When modern psychology finds resonance in its insights, we see universal truth. The Nafs emerges as a universal model of resilience and balance. It guides individuals to overcome addiction, consumerism, and anxiety. It cultivates leadership, education, and mental health rooted in integrity. Thus, the purification of the soul is not only a personal duty. It is a collective necessity. The reform of society begins with the reform of the self. The journey of the Nafs remains humanity’s most profound path to peace.

(The authors write regularly on Islamic Topics exclusively for the opinion pages of “Kashmir Horizon”. The views, opinions and conclusions expressed in this article are those of the authors and aren’t necessarily in accord with the views of “Kashmir Horizon”)

bhat_bilal@rediffmail.com, intizarahmd@rediffmail.com