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

“The struggle of Bandipora’s farmers is a matter of survival and dignity, not just crop preservation. They demand the basic right to work and live with respect, requiring an urgent response to end their ongoing, silent sufferings.”

The administrative response has largely remained reactive instead of preventive. Occasional visits, temporary advisories, or limited interventions do not match the scale of the crisis. Wild boars do not stop because a file moves slowly. They do not wait for meetings or approvals. They move with speed and persistence, while administrative action often moves with delay. This gap creates a dangerous imbalance where the problem grows faster than the response. Farmers are left to protect their land on their own, using methods that are physically exhausting and often ineffective. The absence of a coordinated, large scale strategy sends a silent message that the burden of protection lies only on those who are already suffering.
There is also a lack of consistent ground level presence. Farmers rarely see regular patrols or structured monitoring in affected areas. Without continuous observation, it becomes difficult to track movement patterns or identify high risk zones. This results in scattered efforts instead of targeted action. Compensation systems, where they exist, often move slowly, adding to frustration. A farmer who has already lost his crop cannot wait for months to receive support. Delay turns relief into another source of stress.
Inside homes, the impact grows deeper. A farmer who returns from his field after witnessing destruction carries a silence that speaks of worry. A mother adjusts household expenses, reducing even basic needs to manage the situation. Children observe the tension without fully understanding its cause. Meals become smaller. Plans for education or healthcare are delayed. This is how a problem that begins in the field enters the emotional space of a family. It changes daily life, reduces stability, and creates a constant sense of uncertainty.
There is also a psychological burden that remains unspoken. Repeated failure despite hard work leads to helplessness. A farmer begins to question his own effort. Stress builds quietly. Anxiety becomes part of daily routine. The connection between a farmer and his land is not just economic. It is emotional and personal. When that connection is repeatedly damaged, it affects identity and self worth. This is a human crisis that goes beyond agriculture.
If this situation continues, the long term consequences will be serious. Some farmers may reduce cultivation. Others may leave farming entirely. This will affect local food production and increase dependence on external supply. Bandipora relies heavily on agriculture for both livelihood and sustenance. A decline in farming will create wider economic problems. What is now seen as a wildlife issue can grow into a structural crisis affecting the entire region.
Solutions exist, but they require urgency and commitment. Strong fencing systems, especially solar powered ones, can reduce entry points if properly installed. Community based guarding can distribute the burden and improve effectiveness. Scientific monitoring can help track animal movement and identify hotspots. Habitat management inside forests can reduce pressure on agricultural land. Population control measures, carried out under strict guidelines, can help manage numbers. Fast and transparent compensation systems can reduce financial shock for farmers.
But none of these solutions will work without active and responsible administration. The wildlife department and local authorities must move from observation to action. They must be present on the ground, not just in offices. They must treat this issue as urgent, not routine. Coordination between departments, use of data, and direct engagement with farmers are essential. A crisis that unfolds every night cannot be managed with occasional responses.
Bandipora’s fields are not just land. They are the foundation of life for thousands of families. Each seed sown carries hope. Each destroyed field carries pain that words cannot fully express. When a farmer says he has sown twice and still stands in a ruined field, it reflects effort without reward and patience without result. It shows a system where those who feed others are struggling to feed themselves.
The soil still has the strength to produce. The farmers still have the will to work. But both are under pressure that is growing with time. Without immediate and effective action, this pressure will turn into collapse. Every morning now brings uncertainty. Will the field survive the night or not. This question is slowly becoming part of daily life in Bandipora.
Protecting these fields is not only about saving crops. It is about protecting dignity, stability, and survival. Farmers are not asking for comfort. They are asking for protection of their basic right to work and live with respect. Their struggle is real, visible, and urgent. It demands a response that matches its intensity. Until that response comes, the nights will remain heavy, the mornings will remain painful, and the silent suffering of Bandipora will continue to grow.
(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

“Material wealth and identity perish at death; only the ethical impact of one’s actions endures. True success is defined by justice and responsibility, creating a lasting legacy that outweighs fleeting personal gain. Because time is finite, individual accountability in the present is paramount.”

Children observe these patterns closely. They learn behavioral norms not from instruction, but from repeated exposure. When they see conflict rewarded and fairness ignored, they internalize those patterns. Developmental psychology confirms that early observation shapes long term decision frameworks. This means that one generation’s choices directly influence the next generation’s behavior. If greed becomes normalized, it propagates. If justice is practiced consistently, it also propagates. This transfer of values determines the long term stability of families and communities.
The physiological impact of prolonged conflict is measurable. Chronic stress elevates cortisol levels. Elevated cortisol over extended periods affects cardiovascular function, immune response, and cognitive performance. Individuals involved in ongoing disputes often experience sleep disruption, irritability, and reduced concentration. These effects reduce productivity and impair judgment, creating a feedback loop where poor decisions lead to further conflict. The cost of conflict, therefore, is not limited to relationships. It extends to physical health and overall life quality.
Ego amplifies each stage of this process. It creates a need to assert dominance and avoid perceived loss. It resists compromise because compromise is interpreted as weakness. It prevents acknowledgment of error, which blocks resolution. From a psychological standpoint, ego driven behavior is linked to fragile self perception. The individual seeks external validation to maintain internal stability. Any challenge to this perception triggers defensive responses. In property disputes, this results in rigid positions and prolonged conflict. Resolution becomes difficult because the issue is no longer just material. It is tied to identity.
The grave represents the final point where all constructed identities dissolve. It eliminates distinctions based on wealth, status, and influence. The physical space is uniform. The silence is absolute. At this stage, material assets have no functional value. The only remaining variable is the record of actions. This includes how individuals fulfilled obligations, how they exercised control over desires, and how they treated others. This perspective reframes the importance of daily decisions. It shifts focus from accumulation to accountability.
Awareness of this endpoint influences behavior in measurable ways. Individuals who regularly reflect on mortality tend to prioritize meaningful actions over superficial gains. Studies in behavioral science show that mortality awareness increases ethical decision making and reduces impulsive behavior. This is because the time horizon expands beyond immediate reward. Actions are evaluated based on lasting impact rather than short term benefit. In practical terms, this leads to fairer distribution of resources, stronger relationships, and reduced conflict.
Implementing change requires deliberate action. Families need structured communication regarding inheritance before disputes arise. Documentation must be clear, accessible, and aligned with ethical and legal standards. Each individual’s share should be acknowledged and respected without emotional manipulation. Parents should maintain transparency to prevent ambiguity. Siblings should prioritize relationship preservation over marginal gains. These steps reduce uncertainty, which is a primary driver of conflict.
Daily behavior also requires adjustment. Time with parents should be intentional and consistent. Active listening, patience, and support build emotional security. This security reduces the likelihood of future disputes because it strengthens trust. Individuals should also regulate exposure to comparison driven content. Limiting such exposure stabilizes desire and improves focus. Attention can then be redirected toward productive and meaningful activities.
Self evaluation is critical. Before making decisions, individuals should assess intention. Is the action aligned with fairness. Does it protect relationships. Would it remain acceptable if outcomes were permanent. These questions introduce accountability at the decision point. Over time, this practice strengthens judgment and reduces impulsive behavior.
A stable society depends on stable families. Stability within families is achieved through consistent application of justice and respect. When these principles are compromised, instability spreads outward. Economic growth or external success cannot compensate for internal breakdown. Sustainable progress requires alignment between values and actions at the individual level.
The conclusion remains constant and unavoidable. Everything ends in the grave. Material assets remain in this world. Constructed identities dissolve. What continues is the impact of actions. Individuals who align behavior with justice and responsibility create outcomes that extend beyond their lifetime. Those who prioritize short term gain at the cost of ethics face consequences that cannot be offset by material success. The direction is clear. The responsibility is individual. The time to act is limited

(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

Malaria remains one of the most significant and persistent global health challenges, despite decades of scientific advancement and control efforts. It is a life-threatening infectious disease caused by Plasmodium parasites and transmitted through the bite of infected female Anopheles mosquito. Once introduced into the human body, the parasite initially multiplies in the liver and subsequently invades red blood cells, leading to a cascade of pathological effects. The disease is characterized by symptoms such as high fever, chills, sweating, headache, nauseaand fatigue, which often occur in cyclical patterns due to synchronized rupture of infected erythrocytes. If left untreated, malaria can progress to severe complications including anaemia, cerebral malaria, organ failureand death. Although malaria is both preventable and curable, it continues to disproportionately affect populations in tropical and subtropical regions, particularly in sub-Saharan Africa, where children under five years of age and pregnant women bear the greatest burden. The persistence of malaria reflects not only biological challenges but also socio-economic inequalities, limited healthcare accessand environmental conditions that favour mosquito breeding.
Historically, malaria has plagued humanity for thousands of years, with descriptions resembling the disease found in ancient Chinese and Egyptian medical texts. The term “malaria” originates from the Italian word mal aria, meaning “bad air,” reflecting early misconceptions about its cause. Scientific understanding of malaria advanced significantly in the late nineteenth century when Charles Louis Alphonse Laveran first identified the parasite in human blood in 1880, followed by the groundbreaking discovery by Ronald Ross in 1897 that mosquitoes act as vectors of the disease. These discoveries laid the foundation for modern malaria control strategies, including vector control, antimalarial drugs and public health interventions. Over the twentieth century, efforts such as the use of insecticides like DDT and drugs such as chloroquine led to significant reductions in malaria incidence in many parts of the world. However, the disease persisted due to the emergence of drug-resistant parasites, insecticide-resistant mosquito populationsand challenges in sustaining control programs, particularly in low-resource settings.
In recognition of the global burden of malaria and the need for coordinated action, World Malaria Day is observed annually on April 25. Established by the World Health Organization in 2007, this observance evolved from Africa Malaria Day, which was initiated in 2001 by African nations to address the continent’s disproportionately high malaria burden. Since its first global observance in 2008, World Malaria Day has served as a platform to raise awareness, mobilize resources, promote researchand encourage community participation in malaria prevention and control efforts. Each year, a specific theme highlights priority areas in the fight against malaria. The theme for World Malaria Day 2026, “Driven to End Malaria: Now We Can. Now We Must,” underscores both optimism and urgency, emphasizing that while the tools and knowledge required to eliminate malaria now exist, immediate and sustained action is essential to achieve this goal.
The global burden of malaria remains substantial, despite significant progress over the past two decades. According to the latest estimates, there were approximately 282 million malaria cases and around 610,000 deaths worldwide in 2024, representing a slight increase compared to previous years. The WHO African Region continues to account for nearly 95% of all malaria cases and deaths, highlighting persistent geographical disparities in disease burden. Children under five years of age account for a disproportionately high percentage of mortality, reflecting their vulnerability due to underdeveloped immunity. Although global efforts since 2000 have prevented billions of cases and millions of deaths, progress has slowed in recent years due to factors such as population growth, climate change, conflict and funding gaps. Climate change, in particular, has expanded the geographical range of mosquitoes, increasing the risk of transmission in previously unaffected areas. Additionally, resistance to antimalarial drugs and insecticides poses a major threat to current control strategies, necessitating continuous innovation and adaptation.

“World Malaria Day 2026, themed “Driven to End Malaria: Now We Can. Now We Must,” marks a pivotal moment where scientific innovation and global collaboration have made elimination a realistic goal. While significant progress has been made, reaching a malaria-free future requires sustained commitment, the addressing of social inequalities, and continued investment from the global community to ensure a healthier, more equitable world.”

World Malaria Day plays a critical role in sustaining global momentum in the fight against malaria. It serves as an opportunity to raise awareness about the disease, educate communities on preventive measures and promote early diagnosis and treatment. Public health campaigns conducted on this day emphasize the importance of using insecticide-treated bed nets, eliminating mosquito breeding sites and seeking prompt medical attention when symptoms arise. The observance also fosters collaboration among governments, international organizations, non-governmental organizations, researchers and communities, enabling the sharing of knowledge, resources and best practices. Moreover, World Malaria Day helps mobilize funding and political commitment, which are essential for maintaining and expanding malaria control programs.
The significance of World Malaria Day extends beyond awareness to addressing broader issues of equity and development. Malaria disproportionately affects low-income populations, where access to healthcare, sanitation and preventive measures is limited. By highlighting these disparities, the observance underscores the need for equitable access to healthcare services and interventions. It also emphasizes the interconnectedness of human health, environmental sustainability and socio-economic development. For instance, deforestation, urbanization and climate variability can influence mosquito habitats and disease transmission patterns, necessitating integrated approaches that consider environmental and social factors. In this context, World Malaria Day serves as a reminder that eliminating malaria requires not only medical interventions but also broader efforts to improve living conditions and strengthen health systems.
Looking ahead, the possibility of eliminating malaria is more realistic than ever before, but it requires sustained commitment and coordinated action at all levels. Scientific advancements have provided new tools, including vaccines, long-acting drugs and innovative vector control strategies, which have the potential to significantly reduce transmission and mortality. However, these tools must be accessible to populations at risk to have a meaningful impact. Strengthening healthcare infrastructure, increasing funding and enhancing surveillance systems are essential components of a successful malaria elimination strategy. Community engagement is equally important, as local participation and behavioural change are critical for effective implementation of preventive measures. Furthermore, continued research and innovation are necessary to address emerging challenges such as drug and insecticide resistance.
In conclusion, malaria remains a formidable global health challenge, but the progress achieved over the past decades demonstrates that elimination is within reach. World Malaria Day 2026, with its theme “Driven to End Malaria: Now We Can. Now We Must,” encapsulates the current moment of opportunity and responsibility. It highlights the convergence of scientific advancements, global awareness, and collaborative efforts that have brought the world closer to a malaria-free future. However, achieving this goal requires unwavering commitment from governments, researchers, healthcare providersand communities worldwide. By sustaining efforts, addressing inequalities and embracing innovation, humanity can overcome malaria and move towards a healthier and more equitable world.
(Dr Bilal A Bhat is Professor & Head (Agri. Econ & Statistics, FOA at S K University Of Agriculture Sciences & Technology Kashmir SKUAST-K, Srinagar, J&K and Saima Gani a research scholar. 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

“Surah Al-Kahf details four specific trials—faith, wealth, knowledge, and power—that mirror the deceptive tactics the Dajjal will use to test humanity. By understanding these narratives, Muslims can extract practical lessons to safeguard their faith, resist worldly temptations, and maintain righteousness against ultimate deception.”

In many ways, humbleness and gratitude for the blessings of Allah are ones that help us overcome such trials. The Messenger of Allah (peace and blessings of Allah be upon him) said, “By Allah, it is not poverty which I fear for you but that the world will be spread out before you just as it was spread out for those who came before you, and you compete in it as they did, so it destroys you as it did them.” Evil of wealth is when it becomes the goal in life rather than a means to the real goal of pleasing Allah. When this happens, wealth can easily lead to arrogance, pride and belittling of others. It’s sad that we see this not only in society but our very own families. We should also learn from this story that the worldly things are temporary and transient and when available on must thank Allah.“And present to them the example of the life of this world, (its being) like rain which We send down from the sky, and the vegetation of the earth mingles with it and (then) it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability.” (Q18:45). This is the ‘TRIAL OF WEALTH’.
The third unique story is of two Prophets, Musa (AS) and Khidr (AS). Musa stood one day amongst his people and delivered a sermon. He was then asked as to who was the most knowledgeable of people. To this question he replied that he was, without associating his knowledge with to Allah. Allah then instructed him to travel to the junction of the two seas where he would find one endowed with more knowledge than him in certain affairs. “And when Musa said to his boy-servant: ‘I will not give up until I reach the junction of the two seas or until I spend years in travelling.” (Q18:60)Musa (AS) travelled to the man and there upon encountered three amazing situations wherein Musa fails to gasp the wisdom of Khird’s actions. The scuttling of the ship, killing of a young boy and repair of the crumbling wall are then explained to Musa at the end of their time together.
The lesson to be learnt here is that knowledge is not something one should be proud of, rather it should teach humility, piety and genuine concern of the wellbeing of others. One should know that there is always someone who is more knowledgeable and has a better understanding of things than one’s own self. As we normally associate knowledge with goodness and benefits, it can as well be evil. It can lead to arrogance and pride. The moral lesson was ‘TRIAL OF KNOWLEDGE’ Dhul-Qarnayn was a great king that was given knowledge and power. He travelled all across the world to help the people who were in need and spread good wherever he went. He conquered the East and West and provided relief to people from Gog and Magog as Allah tested his immense power.“Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy water. And he found near it a people. We said: ‘O Dhul-Qarnayn! Either you punish them, or treat them with kindness.” (Q18:86) Instead of either going to extreme treatment of harshness or kindness, he established justice.“Said: ‘As for him who does wrong, we shall punish him; and then he will be brought back unto his Lord; who will punish him with a terrible torment. But as for him who believes and works righteousness, he shall have the best reward, and we shall speak unto him mild words.” (Q18:87-88). This was the constitution of Dhul-Qarnayn as he went to conquer the East and West and the lands between. His justice, compassion and goodness is further highlighted in the way he dealt with those people who requested his assistance against the oppression of Gog and Magog.“They said: ‘O Dhul-Qarnayn! Verily! Gog and Magog are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?’ He said: ‘That in which my Lord had established me is better. So help me with strength, I will erect between you and them a barrier” (Q18:94-95). Although this story speaks of power at the highest level, it is the same concept of justice and compassion which helps us deal with power at any level and in any form. Parents hold a measure of power over their children, a husband over his wife, an employer over his employee and so on. It was this that the Prophet of Allah (peace and blessings of Allah be upon him) emphasized on the famous statement, “Indeed all of you shepherds and each one of you is responsible for their flock.”
‘TRIAL OF POWER ‘And How Is It Connected To Dajjal? The Prophet of Allah (peace and blessings of Allah be upon him) said, “There is no trial from the time of Adam until the Hour greater than the Dajjal.” The connection is that the same four trials mentioned within the Surah are the same ones that Dajjal will bring upon us. Firstly he will call himself a god. Then persecute and oppress those who oppose him and disbelieve in him. Second is trial of wealth. And to those who believe in him will be given plentiful crops and food, and he will order the sky above them to bring forth its rain and the earth around them to bring forth vegetation. Third he will try people with knowledge and news he gives to them and as for power, he will have the ability to kill then bring back life and bring back dead relatives with the help of shaytan and his associates. Besides the great reward that comes from reciting Al-Kahf, an understanding of its content can also help a Muslim extract valuable lessons that can help in shaping one’s life towards the path of righteousness. May Allah guide us into implementing His lessons and increase our Iman and knowledge of understanding…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 author and aren’t necessarily in accord with the views of “Kashmir Horizon”)

intizarahmd@rediffmail.com
bhat_bilal@rediffmail.com

“True change begins with personal discipline and the rejection of harmful habits. The mindset that others will solve the world’s problems—specifically environmental decay—leads to dangerous inaction and neglect. By taking immediate responsibility, practicing consistent small actions, and leading by example, individuals can shift the future from inevitable damage to sustainable improvement.”

There is also a generational responsibility. Much of the damage we see today has developed over time. But continuing the same behavior after understanding its effects is a greater failure. When a person repeats harmful actions despite knowing the consequences, it reflects a deeper level of irresponsibility. It shows a conscious decision to ignore truth. Another serious issue is the culture of excuses. People say they do not have time. They say their actions do not matter. They say change is difficult. These are not real barriers. They are mental blocks. Throwing waste properly takes seconds. Saving water requires awareness, not time. Clean habits demand intention, not resources. The real issue is willingness.
Discipline is the missing element. Without discipline, awareness fades quickly. A person may feel motivated for a short time, but without consistent effort, old habits return. Real change requires daily commitment. It requires controlling actions even when it feels inconvenient. This is where most people fail.
Families play a crucial role in shaping behavior. Children learn from what they observe. If they see responsibility at home, they adopt it. If they see neglect, they repeat it. Simple actions like proper waste disposal, saving resources, and maintaining cleanliness create strong values. These values shape future behavior.
Education must also move beyond theory. Students should not only learn about environmental issues. They must practice solutions. Cleanliness drives, tree planting, and waste management activities build real understanding. These experiences create a sense of ownership. Without this, education remains incomplete.
Communities can create powerful change when they act together. Collective action multiplies impact. When people work as a group, results appear faster. Clean surroundings, better waste management, and increased awareness become possible. But this requires initiative. It requires people to step forward instead of waiting.
Authorities have their role. Systems must be strong. Waste management must be effective. Policies must be enforced. But even the best system fails without public cooperation. Responsibility cannot be shifted completely to authorities. It must be shared.
There is also a moral dimension to this issue. The Earth is not a disposable resource. It is a trust. Future generations depend on present actions. When people damage the environment without concern, they break this trust. This is not only irresponsible. It is unjust.
From a deeper perspective, humans are caretakers of this Earth. This role demands protection, not destruction. It demands awareness, not ignorance. Ignoring this responsibility creates imbalance in both nature and human life. A society that neglects its environment eventually faces consequences in health, stability, and overall quality of life.
The current condition of streams, roads, and public spaces is a reflection of human behavior. It shows what people do when they think no one is watching. Right now, that reflection shows neglect. But it can change. Change begins with individuals who refuse to continue harmful patterns.
You must stop waiting. Waiting delays solutions. It increases damage. It creates a false sense of comfort while problems grow. Action must begin with you. Keep your surroundings clean. Use resources wisely. Control your habits. Stay away from addictions that destroy focus and discipline. Build a mindset of responsibility.
The belief that someone else will save the planet is dangerous. It weakens action. It spreads neglect. It allows damage to continue. Breaking this belief is necessary for any real change. You have control over your actions. You have the ability to influence others. You have the responsibility to act. Start with small steps. Stay consistent. Build discipline. Create awareness through your behavior.
If today’s generation chooses responsibility, the future can improve. If it continues in neglect, the damage will grow beyond control. The choice is clear. Act now. Do not wait.
(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

“The call to action demands immediate DDR training and active involvement from local representatives and the educated public to save an institution founded in 1911. By leveraging social media and consistent advocacy, the goal is to protect a century-old vision of opportunity and strength. Failure to act represents a loss of historical identity and a betrayal of future generations.”

During these ten years, local foresters and concerned individuals repeatedly raised their voices. They demanded the revival of training. They highlighted the importance of the institution. But their demands did not receive the urgency they deserved. This silence from authorities deepened frustration. It created a sense of abandonment. It made people feel that a historic asset was being ignored without accountability. In 2026, after a gap of ten years, forester training was finally restarted. This development brought a sense of relief, but it also raised serious questions. If the institution could restart after ten years, it means it was always needed. It means the system was never outdated. Then why was it stopped in the first place. Why was a decade allowed to pass without action. This delay reflects a deeper issue of administrative failure and lack of long term planning.
The responsibility for this situation does not lie with one group alone. Government policies failed to protect continuity. Local representatives did not show sustained commitment. There was no consistent effort to highlight the importance of the institution at higher levels. Over time, it was allowed to weaken. Society also remained largely silent. We must accept this uncomfortable truth. This institution was an asset given to us. It carried a legacy of more than a century. Yet we did not protect it with the seriousness it required. Recently, a new hope emerged when Forest Minister Javaid Ahmad Rana announced that DDR training would be started at Chitternar and that the institution would be upgraded. This announcement was significant. It had the potential to change the entire future of the institution. DDR training could bring new life to the campus. It could create employment opportunities for local youth. It could boost local businesses such as transport, food services, and accommodation. It could increase economic activity in the region. It could restore the relevance of the institution in a modern context.
However, hope without action leads to disappointment.
Till now, there is no visible progress on the ground. No clear steps have been taken to implement the announcement. No development activity is seen. The proposal remains limited to statements. This gap between promise and implementation creates frustration. It weakens trust in institutions. It sends a message that commitments can be made without responsibility. The impact of this neglect goes beyond the institution itself. It affects the entire region. Youth lose opportunities for skill development and employment. Local economy remains underdeveloped. A sense of pride associated with a historic institution fades away. What was once a center of excellence becomes a symbol of missed opportunities. This is not just an administrative issue. It is a social and economic loss.
The Forest Training School Chitternar has completed more than 110 years of existence. It has survived political changes, administrative transitions, and the passage of time. But survival without growth leads to decline. The institution now stands at a critical point. It can either be revived with seriousness and commitment or continue to decline until it loses its identity completely.
Today, the responsibility is clear. The government must move beyond announcements and take concrete steps to upgrade the institution. Infrastructure must be modernized. Training programs must be expanded. DDR training must be implemented without delay. Local representatives must show active involvement and ensure that the institution receives continuous attention. Educated individuals must raise their voices consistently. Social media must be used as a tool for awareness and pressure. This is not just about saving a building. It is about preserving a legacy. It is about respecting the vision of those who built this system more than a century ago. It is about ensuring that future generations do not inherit silence where there should have been opportunity. If we fail to act now, we will not just lose an institution. We will lose a part of our history, a source of our strength, and a vision that was created in 1911 with clarity, purpose, and responsibility.
(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

“While human loyalty and character can shift due to self-interest or circumstance, Allah remains eternally constant. Finding refuge in this divine truth provides the only lasting comfort when facing the hypocrisy of others.”

Social media has also increased the distance between reality and sincerity. People display success, happiness, and luxury through carefully selected images. Observers begin to believe that everyone else lives a perfect life. Comparison creates insecurity. Insecurity creates jealousy. Jealousy slowly transforms into criticism behind closed doors. Words become sharper when they are spoken in private spaces where the person being discussed cannot defend himself.
Another painful aspect of modern relationships is the ease with which people discuss the lives of others. Conversations that could have carried encouragement or wisdom often turn into gossip. Personal struggles become entertainment for gatherings. Someone’s hardship becomes a topic for judgment. A reputation built through years of effort can be weakened by a few careless words spoken behind his back. The one who spreads those words may continue smiling in front of the same person without any sign of shame.
These experiences create emotional exhaustion for sincere individuals. A person who values honesty begins to feel out of place in such an environment. He wonders why truth feels so rare while hypocrisy spreads easily. He begins to guard his words carefully because he knows that anything he says may later be repeated in a different form. Silence sometimes becomes safer than conversation. Distance sometimes feels safer than closeness.
Yet within this painful reality a powerful truth remains unshaken. While human beings struggle to remain sincere, Allah always understands the full reality of every heart. The Creator sees every hidden emotion that no one else notices. He hears every silent prayer whispered during the darkness of night. He knows the pain of betrayal, the sadness of broken trust, and the loneliness that follows disappointment. When the world misunderstands someone, Allah already knows the truth of his intentions. When people speak falsely behind someone’s back, Allah hears every word and knows every motive behind it.
This belief becomes a source of deep strength for the believer. Human loyalty may change according to circumstances, but divine understanding never changes. People may judge based on rumors or appearances, but Allah judges with perfect knowledge. A person may lose the respect of society through false accusations, yet he never loses the awareness of Allah who knows the truth of every situation.
Faith therefore protects the heart from complete despair. Instead of becoming bitter toward people, a believer learns to place his ultimate trust in Allah. He continues to behave with honesty even when others behave differently. He protects the dignity of others even when society spreads gossip easily. He refuses to carry two faces because he knows that Allah sees every action whether public or private.
Despite the darkness within many modern relationships, sincere individuals still exist. Some people protect your dignity even when you are not present. Some friends defend your name when others attempt to criticize it. Some hearts remain loyal during hardship rather than only during comfort. These people may be few, but their presence proves that sincerity has not completely disappeared from the world. Their loyalty carries immense value because it shines within a society where honesty often feels fragile.
The painful reality of two faced relationships ultimately teaches a powerful lesson about life. Human beings may change their attitudes according to benefit, fear, or jealousy. Their words may vary depending on the gathering they sit in. Their loyalty may weaken when circumstances become difficult. But Allah remains constant in His knowledge and justice. In a world where many people show one face in front and another behind, the awareness of Allah becomes the only place where the wounded heart finds peace.
A person who understands this truth learns to live differently. He chooses sincerity even when hypocrisy surrounds him. He chooses loyalty even when betrayal appears common. He chooses truth even when gossip spreads easily. Above all, he strengthens his connection with Allah, because that connection never carries two faces. Human relationships may break, change, or disappear, but the understanding of Allah remains constant for every soul that turns toward Him with honesty and patience.

(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