The history of Islam is enriched by the lives of great scholars, saints and spiritual teachers who devoted themselves to the service of Allah, the pursuit of knowledge, the purification of the soul and the welfare of humanity. Among these distinguished personalities, Sheikh Abdul QadirJilani (RA) occupies a highly respected place in the hearts of Muslims across the world. He is remembered for his deep religious scholarship, spiritual discipline, humility, generosity and emphasis on living a life guided by the Qur’an and Sunnah.His teachings have influenced generations of Muslims in South Asia, Central Asia, the Middle East and other parts of the world. In Kashmir, too, his name is held in great reverence, and his spiritual legacy continues to inspire people towards prayer, charity, honesty, patience and compassion.Sheikh Muhi Uddin Abdul QadirJilani (R.A.) is the biggest name in the line of sufi saints who had befriended no one but Almighty Allah and reached a status that was unparalleled during his generation and for all time to come. He (R.A.) was born in Naif in the District of Gilan, in Persia in the month of Ramadhan in the year 470 A.H. (1077 CE). He was an Arab by descent, being the tenth descendent of Hasan ibn Ali (R.A.), but belonged to Iran by migration of his ancestors. His father’s name was Abu Salih, a God-fearing man and a direct descendant of Hazrat Imam Hasan (R.A.), the eldest son of Hazrat Ali (R.A.), and of Sayyida Fatima (R.A.). His mother was the daughter of a saintly person, Sayyid Abdullah Sawmai who was a direct descendant of Imam Husain (R.A.), the younger son of Hazrat Ali (R.A.) and Sayyida Fatima (R.A.). Shaikh Abdul QadirJilani (R.A.) lost his father at an early age. He was brought up and given elementary education by his venerable maternal grandfather and mother. When he was 17 years old he asked his mother if he could travel to Baghdad (Iraq) and seek knowledge there. Baghdad was a very big city. The mother was a good lady. She worshipped Allah day and night.
Recitation of the Holy Qur’an was her hobby. She was delighted to hear that her son wished for learning. She thanked Allah that her son had no bad habits. This pious lady had only managed to save forty Ashrafis (Persian coins) but these she gladly gave to her son. She prepared some food for him to eat during his journey and sewed the money into the lining of his coat under the armpit, thus hiding it away. When everything was ready, she said to her son, “I must tell you one thing. Listen to it carefully, remember it always and do it. Whenever you speak, speak only the truth. Remember that the Prophet Muhammad (pbuh) said, ‘Truth is Salvation.’ You can save yourself from great worry by telling the truth. Truth will save your life.” In those days there were no motors, buses or trains and the only means of travel was by camel, horse or on foot. It was often very dangerous because travellers were attacked by robbers. So they travelled together in large groups called caravans. Luckily, there was a caravan going to Baghdad (Iraq). The youth went with it. They travelled for some time until one day a band of robbers came down from the hills. The robbers began to steal all they could. One of the robbers took everything from the youth and asked him roughly if he had anything else. The boy calmly answered, “Yes, I have forty Ashrafis.” The robber said, “You must be joking!”
The youth replied, “No, I am not.” While the youth was talking, another robber came up to him. He pushed him and said, “What have you got?” The boy replied, “Forty Ashrafis.” This prompt reply made the robber stop and think. Everyone except the boy, who remained completely unmoved, seemed to be lost in amazement or terror-stricken. Indeed he must not be joking. Puzzled, the robber took him to his leader. “What is your name and town?” the leader asked. “My name is Abdul Qadir and I come from Gilan,” the boy said. “And where are you going?” “Baghdad.” “What will you do in Baghdad?” “I am going to be educated.” “Well, well! Have you any money?” “Yes sir, I have forty Ashrafis. Haven’t I already said so?” “Where are they?” enquired the leader. He looked closely at the boy. “Here, under my armpit,” the boy answered as he pointed to the lining in his sleeve. “My mother sewed them inside my coat.” The leader laughed. “You must be very simple. You don’t tell people such things.” “Muslims don’t tell lies,” the youth replied. The leader raised his eyebrows. “The boy is not so simple after all,” he thought. “What great faith in Islam has this young lad! Without it he would not have told the truth.We make our children into clever liars, we tell lies ourselves day and night and destroy Allah’s creatures by making them hide the truth. This life is not worth living. This boy knows more of Allah’s wisdom than I, a grown man.” He bent his head in shame. Tears rolled down his cheeks. He stood up, embraced the youth and asked his forgiveness. Greatly surprised, the youth exclaimed, “Pray to Allah for forgiveness, for he expects His creatures to ask Him alone for His mercy.” There, before him, the leader and his companions repented of all their sins and promised to live the lives of noble people, their first good action being that of returning all the stolen loot to the travellers.
In Baghdad, a great centre of Islamic learning in those days, Abdul Qadir (R. .A.) became the favourite pupil of ALLAMA ABU ZAKARIYYA TABREZI (R.A.), Principal of the JamiaNizamiah. He studied there for 8 years and acquired mastery in all branches of learning. Having completed his education, He (R.A.) set out to acquire spiritual training. He spent many years, undergoing the rigours of spiritual life, and passing his time in meditation and search of truth and Allah. He, at last became a disciple of HAZRAT SHEIKH QAZI ABU SAEED MUBARAK . After completing his education of religious sciences as well as the training in mystic disciplines, Abdul Qadir (R.A.) began his career as a teacher in the seminary of his teacher Qadi Abu Sa’eedMakhrami. In his sermons which were delivered in the premises of the same institution, there was soon such a rush of people that extensions had to be carried out in the building of the institution. It appeared as if the whole of Baghdad assembled in his congregations. Sheikh Muwaffaqud-din ibn Qudamah, author of the al-Mughni, records that he had not seen a man more revered for his piety and religious learning than Abdul Qadir. The king, his chief and ministers attended his sermons along with the rank and file and used to sit in a corner without any fanfare. Scholars and jurists rubbed shoulders with the students. The enthusiastic devotion of the people coming to his lectures can be well imagined by the fact that often as many as 400 inkpots were counted, which were brought in to take down the notes of his sermons.

“Sheikh Abdul Qadir Jilani (R.A.) lived a pious, simple life dedicated to Islamic preaching, nocturnal prayers, and serving humanity. His enduring legacy of moral character, spiritual reflection, and selfless service remains deeply relevant for addressing modern societal challenges and continues to profoundly inspire the people of Kashmir and the wider world.”

Those who have seen Abdul Qadir have paid a glowing tribute to his moral excellence and large-heartedness, modesty and hospitality, generosity and goodness of his heart. He often left his work to attend to the needs of a child, a destitute or a slave girl. One of his contemporaries who has had the opportunity of enjoying the company of Abdul Qadir say that he had not seen a man more polite, large-hearted and charitable than Sheikh Abdul Qadir (R.A.). Despite his erudition and eminence, he respected his elders, met the youngsters with a good grace, always saluted first, bailed the poor courteously with deference but never stood up to welcome the grandees or nobles, nor did he ever pay a visit to any minister or governor. Abdul Qadir (R.A) took pleasure in feeding the poor and spending freely to meet the needs of the destitute. Ibn al-Najjar reports that Abdul Qadir often used to say: “If I were given treasures of the whole world, I would spend it all on feeding the poor”. He had given instructions to his servants that as many guests as possible should be invited for the dinner. During the dinner he always sat with the poor and lowly, chatted with his students or enquired about the welfare of those who did not happen to be present there. His behaviour was so affectionate that everyone who met him gained the impression that Abdul Qadir (R.A.) had the highest regard for him. He was, in truth, a blessing for the world of Islam for he renovated and revived the true content of the faith and tapped the sources of moral and spiritual strength for a religious renaissance.
Sheikh Amr al-Kaisani reports that there was hardly a sermon delivered by Abdul Qadir (R.A.) after which a number of Jews and Christians did not embrace Islam, marauders and robbers did not repent for their sins and heretics and apostates did not renounce their mistaken beliefs. He used to tell his disciples that if any action transgresses the commandments of God, then it is surely an imposition by the Satan. In such cases one should return to the tenets of the Shariah, inculcate an unflinching faith, and firmly reject the temptations of self-indulgence; for, whatever is not permitted by the Shariah is decidedly misleading. Abdul Qadir himself relates an incident that he once came across. He says : “Once I saw a dazzling light which filled the entire sky. Then a human frame appeared therein and said, ‘O Abdul Qadir, I am Lord, thy God. I have made everything prohibited lawful unto thee.’ I replied, ‘Get away from me, O Devil.’ As soon as I uttered these words, the luster in the sky turned into darkness and the human frame began to fizzle out into smoke. Then I heard someone saying, Abdul Qadir, I had misled seventy mystics with this device, but God saved thee on account of thy knowledge and piety.’ To this I rejoined, ‘No. It was simply a grace of God.’ After Abdul Qadir had related the incident someone asked, ‘How did you know that it was the Satan.’ ‘Since he told me’, replied Abdul Qadir, ‘that he had made the things prohibited lawful for me’.The love of humanity, in general, and the affection for the Ummah, in particular, was symptomatic of Abdul Qadir sublimated soul and indicative of his close affinity to the successors of the Prophet (S.A.W).
Through his sermons, he endeavoured, with the seriousness of purpose and ardent zeal characteristic of him, to give a call for moral propriety and rectitude of the self: he vividly explained the transitory nature of the world and its fleeting pleasures, the need for coveting the eternal bliss and preparing for the life-to-come, and the importance of evoking faith and correct mental attitude consisting of right conduct in speech, livelihood and ethical behaviour. Abdul QadirJilani (R.A.) did not preach asceticism nor did he exhort to give up the worldly possessions. What he emphasised upon in his sermons was that these should be made use of by a man to the extent he needs them but he should never allow himself to become a slave of his desires and temptations, nor should he hold the earthly gifts dear to his heart. Explaining the purport of the Tradition which runs: Verily, the world has been created for you, and you have been created for the Hereafter, he says: “Do not try to obtain your share of the worldly gifts in a way that you have to keep standing before it like a beggar. You ought to be like a sovereign who keeps himself seated while the gifts are presented before him. This world acclaims those who stand and wait at the door of God Almighty but it demeans those who wait upon it. Therefore, get your share of the worldly benefits without demeaning yourself or compromising your dignity, and this is what Allah expects of you”. His writings are as effective and remarkable as his books. His ‘Fatuh Al-Ghaib’ (The Revelations of the Unseen), is a remarkable book on Tasawwuf. It was translated by Shah Abdul HaqMuhaddithDehlvi (R.A.) into Persian and by several scholars into Urdu and English. His other well- known book’Ghuny at – ul-Talibeen‘ has also been translated into Urdu and English.
It is a comprehensive book dealing with the principles of Shariah. His third book’Fath Al- Rabbani’ contains summaries of his lectures and discourses. Abdul QadirJilani (R.A.) passed a simple, pious and regulated life. He spent his days in preaching the true principles of Islam and the nights in prayer and meditation. His life was a model of simplicity, selflessness and truthfulness. He was kind to the common people and translated into practice the saying of the Holy Prophet of Islam (peace be upon him.):”The best person is one who loves and serves mankind most.” The greatest of all divines and mystic saints of Islam breathed his last on the 11th Rabi-us-Thani, 561 A.H., 1166 CE at the age of 91 years. His death cast a gloom over the world of Islam but his life and teachings will ever illuminate the hearts of Muslims and non-Muslims throughout the world. In today’s world, where societies face moral challenges, social divisions, intolerance and growing materialism, the message of Sheikh Abdul QadirJilani (RA) remains deeply relevant. His life inspires us to combine religious devotion with good character, spiritual reflection with responsible action, and personal piety with social service. For the people of Kashmir, his spiritual heritage holds a special place in the collective consciousness, inspiring generations to seek righteousness, peace and closeness to Allah. The true tribute to this great spiritual guide is not merely to remember his name or celebrate his legacy, but to practise the values he taught in our everyday lives.
(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

Every year, World Ayurveda Day offers an opportunity to reflect on one of the world’s oldest systems of health knowledge and to consider its continuing relevance in contemporary society. The 11th Ayurveda Day will be observed on 23 September 2026 under the theme “Ayurveda for a Healthier Tomorrow”, with the principal national celebration scheduled to be held in Nagpur, Maharashtra. The 2026 observance places particular emphasis on three interconnected areas: integrative healthcare for better health outcomes, evidence-based research and innovation in Ayurveda, and community wellbeing and sustainable living. The theme is especially relevant at a time when societies are confronting lifestyle-related diseases, stress, changing dietary habits, environmental challenges and an increasing demand for preventive and personalized approaches to health. Ayurveda, traditionally rooted in the Indian subcontinent, is not merely a historical medical tradition; it represents a broad approach to life, health, balance and wellbeing that places importance on maintaining health before disease occurs.
The word Ayurveda is derived from two Sanskrit terms, Ayus, meaning life or longevity, and Veda, meaning knowledge or science, and is therefore commonly understood as the “science of life.” Its traditional objective extends beyond treating illness and includes the preservation of health and the promotion of physical, mental and social wellbeing. A distinctive feature of Ayurvedic thought is its emphasis on harmony between the individual and the surrounding environment. Food, daily routine, sleep, physical activity, seasonal changes, mental balance and individual constitution are considered important aspects of maintaining wellbeing. Traditional Ayurvedic theory includes concepts such as Vata, Pitta and Kapha, commonly described as the three doshas, along with dhatus, malas, agni and prakriti. These concepts belong to Ayurveda’s own theoretical framework and should be understood within that framework rather than automatically equated with concepts of modern biomedical science. Ayurveda has developed over many centuries, with knowledge transmitted through oral traditions and subsequently recorded in classical Sanskrit works. Among its best-known foundational texts are the Charaka Samhita, associated primarily with internal medicine, the Sushruta Samhita, renowned for its discussion of surgery, and the Ashtanga Hridaya, which systematized important aspects of Ayurvedic knowledge.
The Sushruta tradition is historically notable for its descriptions of surgical procedures and instruments, while the Charaka tradition gave considerable attention to internal medicine, diagnosis, diet and preventive health. Over succeeding centuries, Ayurveda developed through commentaries, regional traditions, teaching institutions and generations of practitioners. Medicinal plants, dietary practices, massage, therapeutic procedures, yoga-related practices and lifestyle recommendations became part of diverse Ayurvedic traditions. One of the most significant aspects of this heritage is its recognition that health should not be understood simply as the absence of disease. Maintaining health and preventing illness have traditionally occupied an important place in Ayurveda, and this preventive orientation has acquired renewed relevance in a modern world where healthcare systems increasingly recognize the importance of healthy lifestyles and early prevention. The formal public observance of Ayurveda Day in India has itself evolved.
The Government of India began observing National Ayurveda Day in 2016, with the first celebration held on 28 October that year and focused on “Ayurveda for Prevention and Control of Diabetes.” For several years, the occasion was associated with Dhanteras or Dhanvantari Jayanti, which has an important place in the cultural tradition of Ayurveda. Because the lunar calendar causes the date of Dhanteras to vary from year to year, the Government of India notified 23 September as Ayurveda Day every year beginning in 2025, providing a fixed date for national and international observance. The Ministry has also explained that the date carries symbolic significance because it coincides with the autumnal equinox, representing balance and harmony—ideas closely associated with Ayurvedic philosophy. The observance has consequently expanded from a national awareness initiative into an increasingly international campaign, with Ayurveda Day activities reaching more than 150 countries according to the Ministry of Ayush. The 2026 theme, “Ayurveda for a Healthier Tomorrow,” is deliberately forward-looking. It connects the accumulated knowledge of the past with the healthcare challenges of the present and future. Importantly, the theme does not suggest that traditional knowledge should simply replace modern medicine. Instead, it highlights the possibility of examining the contribution of Ayurveda through research, evidence, innovation, integrated healthcare, community wellbeing and sustainable living. Such an approach is important because contemporary healthcare faces a substantial burden from non-communicable diseases, obesity, diabetes, cardiovascular conditions, mental-health challenges and other problems associated with lifestyle and environmental factors. Ayurveda’s traditional attention to diet, daily routine, physical activity, sleep, stress management and preventive health can therefore become subjects of careful scientific examination. The relevance of Ayurveda Day extends beyond cultural celebration because it creates a public platform for discussing how individuals and communities can approach health more responsibly. One important area is preventive healthcare.
Modern medical systems possess sophisticated capabilities for diagnosis and treatment, but prevention remains essential for reducing avoidable disease and improving quality of life. Ayurveda’s traditional emphasis on healthy living, appropriate food, routine and adaptation to seasonal conditions provides concepts that can be examined through contemporary research and, where supported by evidence, adapted responsibly to modern circumstances. Another important area is healthy lifestyle promotion. Modern life is frequently characterized by sedentary behaviour, irregular sleep, processed foods, psychological stress and insufficient physical activity. Ayurveda’s emphasis on routine, moderation and harmony between lifestyle and environment can contribute to public discussion about healthier living, provided that recommendations are evidence-based and appropriately adapted to individual circumstances. The future of Ayurveda will also depend heavily on rigorous research. Traditional claims need to be examined through suitable scientific methodologies, including clinical research, pharmacological studies, observational research and other appropriate forms of evidence.
The 2026 campaign’s explicit focus on evidence, research and innovation underlines the importance of strengthening the scientific foundation of Ayurveda. At the same time, integrative healthcare requires careful consideration. Different healthcare traditions possess different theoretical foundations, methods and professional standards. If they are to work alongside one another, integration must be based on appropriate qualifications, evidence, quality control, patient safety and clearly defined roles. The global context also makes the 2026 observance significant. The World Health Organization’s Global Traditional Medicine Strategy 2025–2034 recognizes the continuing role of traditional, complementary and integrative medicine while emphasizing evidence, research, health-system strengthening, sustainability, equity, innovation and technology. WHO reports that traditional, complementary and integrative medicine is used in 170 countries, demonstrating that such systems are not confined to one geographical region but form part of healthcare practices across many societies. Ayurveda has increasingly become part of this international conversation. WHO has published International Standard Terminologies on Ayurveda, highlighting the importance of common terminology for research, healthcare services, medical records, international communication and comparison of information.
Celebrating 11th Ayurveda Day “Ayurveda for a Healthier Tomorrow” Division of Forest Products & Utilization, Faculty of Forestry, Benhama Ganderbal, SKUAST-K.

“World Ayurveda Day 2026 highlights the theme “Ayurveda for a Healthier Tomorrow,” framing traditional Indian health knowledge within a modern context. Supported by international momentum—such as the WHO Global Traditional Medicine Strategy 2025–2034 and growing scientific research—Ayurveda’s future depends on addressing contemporary health needs. Rather than solely celebrating heritage, observing Ayurveda Day means applying its principles of balance toward healthy living, scientific inquiry, environmental responsibility, and community well-being.”

Standardized terminology and reliable documentation are particularly important if Ayurveda is to participate effectively in global research and healthcare discussions. International interest in Ayurveda is visible in wellness centres, academic programmes, research collaborations, medicinal products, medical tourism and lifestyle practices. India has expanded international cooperation in Ayurveda through agreements and institutional collaborations involving countries including Germany, Mauritius, Japan and Nepal. Ayurveda information centres have also been established in several countries, while Ayurveda Chairs have been created at some foreign universities. The establishment of the WHO Global Traditional Medicine Centre in India has further strengthened India’s role in international discussions on traditional medicine, with the centre focusing on research, innovation, sustainability, equity and the responsible contribution of traditional medicine to global health. Yet the international growth of Ayurveda also brings an important responsibility: traditional knowledge must be approached with both respect and scientific discipline. Ayurveda contains centuries of accumulated observations and practices, but historical longevity alone does not establish the effectiveness or safety of every individual treatment, medicine or product.
Contemporary research is therefore indispensable. Important areas requiring attention include clinical effectiveness, safety and adverse effects, drug-herb interactions, quality and purity of medicines, standardization of herbal products, appropriate dosage, identification of active constituents, clinical-trial methodology, pharmaco vigilance and sustainable sourcing of medicinal plants. Scientific validation should not automatically be regarded as a rejection of traditional knowledge. Rather, responsible research can help identify which practices may be beneficial, under what circumstances they may be useful, how they should be applied and where limitations or risks exist. Such an approach can strengthen public confidence while protecting patients from unsupported claims. It is equally important that people should not discontinue essential medical treatment or delay emergency care in favour of unproven remedies. Sustainability is another major dimension of the theme “Ayurveda for a Healthier Tomorrow.” Ayurveda has traditionally maintained a close relationship with nature, food, medicinal plants and the environment. This relationship assumes greater importance in an era marked by biodiversity loss, climate change, pollution and increasing pressure on natural resources. Medicinal plants are valuable biological resources, and their cultivation, collection and trade must be managed responsibly.
Unsustainable harvesting can threaten plant species and damage local ecosystems. A future-oriented Ayurveda should therefore encourage conservation, cultivation of medicinal plants, biodiversity protection, responsible sourcing and sustainable production. This perspective also encourages a broader understanding of health. Wellbeing is not limited to an individual person but is connected with families, communities and the environment. The increasing international interest in interconnected approaches to human, animal and environmental health further demonstrates the importance of thinking about health within a wider ecological context. Technology offers another important opportunity for Ayurveda’s future. Digital health platforms, electronic medical records, artificial intelligence, telemedicine, databases and mobile applications can help document Ayurvedic knowledge, facilitate research and improve access to information. Artificial intelligence may assist researchers in literature analysis, identifying research gaps, managing data and supporting drug-discovery research. Nevertheless, technology should support rather than replace qualified clinical judgment and scientific validation. Digital documentation can also contribute to preserving traditional knowledge while reducing the spread of misinformation.
Responsible communication is particularly important as public interest in Ayurveda grows. People today receive health information through social media, websites, video platforms and commercial channels, but not all information encountered online has the same evidentiary foundation. Some claims are scientifically supported, some represent traditional practices, some are still being investigated and others may be exaggerated or unsupported. Ayurveda Day can therefore serve as an opportunity to encourage people to distinguish between traditional knowledge, emerging evidence, established evidence and unsupported claims. Healthcare decisions should be informed by reliable information, qualified professionals and individual circumstances. The 2026 campaign’s emphasis on accurate and evidence-based communication is particularly relevant in addressing misconceptions and improving public understanding. Young people also have an important role in shaping the future of Ayurveda and healthcare more broadly. Schools, colleges and universities can use Ayurveda Day as an educational opportunity through which students can learn about India’s medical heritage while developing scientific curiosity. They can study medicinal plants, nutrition, biodiversity, public health, traditional knowledge and modern research methods. The purpose should not be to encourage young people to accept every traditional claim without examination. Instead, they should be encouraged to ask questions, evaluate evidence and appreciate the historical and cultural importance of Ayurveda while maintaining scientific reasoning.
Looking ahead, the future of Ayurveda lies neither in rejecting modern science nor in presenting traditional knowledge as automatically superior to other healthcare systems. Its development requires a constructive relationship between traditional knowledge, scientific research, professional education, quality assurance, innovation and patient safety. Ayurvedic institutions require strong research infrastructure, while universities can encourage interdisciplinary research involving Ayurveda, statistics, pharmacology, biotechnology, public health, nutrition, environmental science and data science. Research should be published transparently, including negative and inconclusive findings, because reliable knowledge develops not only from successful results but also from careful examination of limitations. Standardized methodologies and dependable data can help the international scientific community understand Ayurveda more effectively. At the same time, intellectual property and the cultural rights associated with traditional knowledge need to be respected.
In conclusion, World Ayurveda Day 2026, under the theme “Ayurveda for a Healthier Tomorrow,” provides an opportunity to look simultaneously toward the past and the future. Ayurveda represents an important chapter in India’s long history of health knowledge, but its future relevance will depend on how effectively its principles and practices respond to contemporary healthcare needs. The growing international interest in traditional medicine, the WHO Global Traditional Medicine Strategy 2025–2034, international standardization efforts and expanding research provide an important context for Ayurveda’s continued development. The most meaningful way to observe Ayurveda Day is therefore not simply to celebrate an ancient heritage but to promote healthy lifestyles, responsible healthcare, scientific inquiry, environmental responsibility and community wellbeing. Ayurveda’s traditional message of balance can contribute to contemporary conversations about healthier and more sustainable ways of living when its knowledge is preserved respectfully, evaluated scientifically, communicated responsibly and applied safely. The journey from tradition to evidence, from knowledge to innovation and from individual wellbeing to community and environmental health captures the wider spirit of “Ayurveda for a Healthier Tomorrow.”
(The authors write regularly 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

Islam places knowledge at the heart of human development, spiritual growth and social progress. From the very beginning of revelation, the importance of learning is made clear through the command of Allah: “Read in the name of your Lord who created.” These opening words of revelation establish a profound connection between faith and knowledge and demonstrate that the Islamic worldview does not regard learning as merely an instrument for worldly success but as a means of recognizing the Creator, understanding creation and fulfilling human responsibility. Knowledge in Islam is therefore not simply the accumulation of information, degrees or professional qualifications; it is a trust, a source of guidance and a means of developing righteous character. A person may possess enormous amounts of information and yet lack wisdom, humility, compassion and moral responsibility. Islamic teachings seek to prevent such a separation between knowledge and character by making learning meaningful only when it contributes to good conduct and beneficial action. The Qur’an repeatedly encourages human beings to think, reflect, observe, understand and learn from the signs of Allah in themselves and in the world around them. The Qur’anic question, “Are those who know equal to those who do not know?” highlights the elevated position of knowledge and those who genuinely benefit from it. At the same time, Islam warns against knowledge that remains disconnected from action. Knowledge creates responsibility because a person who knows what is right has a greater obligation to live according to that knowledge. Thus, seeking knowledge in Islam is a journey that should move from learning to understanding, from understanding to character, and from character to responsible action. The Prophet Muhammad (SAW)trongly emphasized the pursuit of beneficial knowledge and encouraged Muslims to learn throughout their lives. The early Muslim community understood this principle deeply, producing scholars, teachers, scientists, physicians, mathematicians, philosophers, historians and thinkers whose contributions influenced civilizations across centuries. Their intellectual achievements were not viewed as separate from faith but as part of a broader responsibility to use human abilities for the benefit of society.
Islamic civilization historically demonstrated that religious commitment and intellectual curiosity can exist together. The pursuit of knowledge was considered a noble activity when guided by sincere intention and ethical principles. This is an important lesson for the contemporary world, where education is often measured primarily by examination results, employment opportunities, income and social status. These objectives have their place, but education in the Islamic perspective has a wider purpose. It should develop the whole human being: the mind, heart, character and sense of responsibility. A truly educated person is not merely someone who can read books or communicate complex ideas; a truly educated person is one who understands the consequences of his or her actions, respects truth, recognizes human dignity and uses knowledge constructively. The Qur’an encourages believers to ask Allah for an increase in knowledge: “My Lord, increase me in knowledge.” This supplication is significant because it was taught to the Prophet ﷺ and reminds believers that learning is a lifelong process. No matter how educated a person becomes, there is always more to understand. Such awareness creates humility. Genuine knowledge should not make a person arrogant; it should make the person more conscious of the limits of human understanding and more respectful toward others. Arrogance can become one of the greatest dangers associated with knowledge. When knowledge is used to establish superiority over others, it loses its moral purpose.
Islamic scholarship traditionally emphasized humility, sincerity and reverence for truth. A scholar was expected not merely to know but also to embody the values that knowledge demanded. This relationship between knowledge and character is especially important in the modern age. We live in a time of unprecedented access to information. A smartphone can provide access to thousands of books, lectures, articles and educational resources within seconds. Yet access to information does not automatically produce wisdom. People can know more and understand less; they can communicate more and listen less; they can possess information while lacking judgment. The digital age has therefore made the Islamic distinction between information and beneficial knowledge particularly relevant. Beneficial knowledge is knowledge that improves understanding, strengthens moral awareness and contributes to human welfare. The Qur’anic approach encourages people not to accept every piece of information without verification. In an age of social media, misinformation, rumours, manipulated images and unverified claims, this principle is extremely important. Muslims are taught to verify information before spreading it, because words can affect reputations, relationships and communities. Responsible learning therefore includes responsible communication.
A knowledgeable person should understand that sharing false or harmful information can itself become a moral wrongdoing. The responsibility attached to knowledge also applies to teachers and educators. Teaching is one of the noblest responsibilities because teachers influence not only what students know but also how they think and behave. An educator who combines knowledge with patience, fairness, compassion and integrity contributes to the development of responsible citizens. Islamic tradition gives great importance to teachers because education is not merely the transfer of information; it is also the cultivation of adab, or proper conduct. Students should therefore be encouraged to respect knowledge, teachers, fellow learners and the learning process itself. At the same time, teachers must recognize their responsibility to educate with sincerity and fairness rather than using their position for personal advantage. The classroom can become a place where intellectual growth and moral development take place together. Students should learn not only how to answer questions but also how to ask meaningful questions, evaluate evidence, respect differences and apply knowledge to real-life problems.
The Islamic approach to knowledge also emphasizes intention. The same educational achievement can have different moral value depending on the intention behind it. If a person seeks knowledge solely for pride, status or domination, the pursuit can become spiritually harmful. If knowledge is sought to understand truth, improve oneself, serve others and contribute to society, it becomes an avenue of goodness. Sincerity therefore provides the moral foundation for learning. This principle is particularly relevant for students and young people who face enormous pressure to compete academically. Education should not become merely a race for marks, certificates and employment. Young people should be encouraged to see education as an opportunity to discover their abilities and develop skills that can benefit themselves, their families and society. Professional knowledge is important, but professional competence without ethical responsibility can create serious problems. A doctor needs medical knowledge as well as compassion; a teacher needs subject knowledge as well as patience; a businessperson needs economic knowledge as well as honesty; a researcher needs technical skills as well as integrity; a public servant needs administrative knowledge as well as justice. In every field, knowledge must be accompanied by responsibility. Islam therefore rejects the idea that knowledge gives a person unlimited freedom to use power without moral restrictions. Knowledge increases capability, and increased capability increases responsibility. Scientific and technological progress provides a clear example. Modern humanity possesses extraordinary abilities in medicine, communication, artificial intelligence, biotechnology and engineering. These developments can improve human life, but they can also create new ethical challenges. The Islamic approach encourages the pursuit of beneficial scientific knowledge while emphasizing accountability in its application. The question is not only “Can we do this?” but also “Should we do this?” and “How will this affect human beings and the wider creation?”

“Islamic education is an intellectual and spiritual mission that bridges learning and responsible action. Its true purpose is realized when knowledge shapes character, guides ethical behavior, and drives individuals to serve others—transforming education from simple information gathering into a path for personal reform and societal renewal.”

Ethical reflection must accompany intellectual progress. Knowledge must serve life rather than become a means of exploitation or destruction. The same principle applies to economic knowledge. A person who understands financial systems and business practices has a responsibility to avoid fraud, deception and exploitation. The Qur’an strongly condemns dishonest dealings and commands justice in transactions. Knowledge of business should therefore lead to greater honesty rather than greater sophistication in deception. Similarly, legal knowledge should be used to uphold justice rather than manipulate loopholes for wrongdoing. Political knowledge should develop responsible citizenship rather than hatred and division. Religious knowledge should produce humility and righteousness rather than sectarian arrogance. In every area, knowledge reaches its true value when it produces beneficial consequences. Islam also connects knowledge with reflection on the natural world. The Qur’an repeatedly directs human attention toward the heavens, the earth, living creatures, human development and the changing conditions of nature. Such verses encourage observation and contemplation. The natural world is presented as a field of signs through which human beings can deepen their understanding and gratitude. Scientific investigation, when conducted responsibly, can therefore strengthen appreciation of the complexity and order of creation. Knowledge of nature should encourage environmental responsibility rather than exploitation. Muslims are reminded that human beings have been entrusted with the earth and must avoid corruption and destruction. Thus, knowledge can become a bridge between intellectual discovery and ethical stewardship. Another important dimension of Islamic knowledge is self-knowledge.
People may understand the world around them while failing to understand their own weaknesses, desires and responsibilities. Islamic spirituality encourages self-examination and accountability. A person should ask: What do I know? What do I practice? What are my weaknesses? How do my actions affect others? What responsibility comes with the knowledge I possess? Such questions transform knowledge from an intellectual possession into a means of personal reform. The concept of muhasabah, or self-accountability, is valuable in this regard. It encourages individuals to examine their conduct and correct their mistakes. Knowledge should lead to greater awareness of one’s responsibilities toward Allah, oneself, family, neighbours and society. The Prophet Muhammad ﷺ demonstrated this connection between knowledge and action through his life. His teachings were not abstract theories; they were embodied in compassion, justice, patience, honesty, forgiveness and service. He taught people and then showed them how those teachings could be practiced. His example demonstrates that the ultimate purpose of knowledge is transformation. A person who knows the value of patience should practice patience; one who knows the importance of honesty should speak truthfully; one who knows the rights of neighbours should treat neighbours well; one who understands the importance of justice should act fairly even when fairness is difficult. Knowledge that remains on the tongue but does not influence behaviour has not achieved its full purpose. This principle is particularly important for those who possess religious knowledge.
Religious learning carries a special responsibility because people often look to scholars, teachers and knowledgeable individuals for guidance. Those who speak about Islam should therefore strive for accuracy, sincerity, humility and wisdom. They should avoid presenting personal opinions as unquestionable religious facts and should recognize the importance of sound sources and scholarly responsibility. At the same time, ordinary Muslims should cultivate a culture of learning rather than relying entirely on social media snippets or unverified religious messages. The Qur’an and authentic Sunnah provide the foundation, while qualified scholarship helps people understand complex matters appropriately. A healthy knowledge culture requires both intellectual curiosity and respect for reliable sources. In contemporary society, there is also a need to revive the culture of reading. Reading expands horizons, develops critical thinking and allows individuals to encounter ideas beyond their immediate surroundings. Muslims should cultivate reading habits that include the Qur’an and Hadith as well as history, science, literature, social sciences and other beneficial fields. Such broad learning can help Muslims engage intelligently with contemporary challenges. A society that stops learning eventually loses its ability to adapt and solve problems.
Parents also have a significant role in developing a love for knowledge among children. Children should be encouraged to ask questions, explore ideas and learn from mistakes. Education should not be based entirely on fear of examinations. Curiosity is a natural foundation for learning, and parents and teachers should nurture it responsibly. Children who learn that knowledge is a lifelong journey are more likely to become thoughtful and independent learners. The Islamic tradition of seeking knowledge also reminds us that education should be accessible and beneficial to society. Knowledge should not be treated as a privilege reserved for a small group. Communities should support schools, libraries, educational institutions, scholarships, research and intellectual development. Supporting education is an investment in future generations. When societies educate their young people well, they strengthen their capacity to address poverty, injustice, health challenges, technological change and social problems. Knowledge can become an instrument of social reform when guided by ethical principles. Ultimately, seeking knowledge in Islam is not simply about becoming intellectually powerful; it is about becoming morally responsible. Knowledge should deepen faith, strengthen character, improve relationships and encourage service to humanity. It should make a person more truthful rather than more deceptive, more humble rather than more arrogant, more compassionate rather than more indifferent and more responsible rather than more selfish. The Islamic vision of education therefore extends beyond the classroom. It begins with reading and learning but continues through reflection, practice and service. The world does not merely need people who know more; it needs people who use knowledge wisely. It needs educated minds guided by principled hearts. It needs teachers who inspire, researchers who pursue truth, professionals who uphold integrity, students who learn with humility and citizens who use their abilities for the common good.
Islam presents knowledge as a trust and a means of fulfilling the responsibilities entrusted to human beings. The journey from learning to responsible action is therefore not an optional addition to Islamic education; it is central to its purpose. When knowledge produces character, character produces responsible behaviour, and responsible behaviour contributes to a just and compassionate society. In this sense, seeking knowledge is both an intellectual journey and a spiritual mission. It begins with the willingness to learn, grows through sincere reflection, becomes meaningful through practice and reaches its highest purpose when it benefits others. For Muslims today, the challenge is to revive this comprehensive understanding of knowledge: to read with purpose, learn with humility, think with wisdom, act with integrity and serve with compassion. Such an approach can transform education from the pursuit of information into a pathway toward individual reform and social renewal. The true measure of knowledge, therefore, is not merely how much a person knows, but how faithfully that knowledge shapes the person they become and the good they bring to the world.
(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

Environment refers to everything that surrounds and influences living organisms, including air, water, land, soil, plants, animals, microorganisms, climate, and human-made surroundings. The environment protection is not merely a scientific or economic concern; it is also a moral and spiritual responsibility. The air we breathe, the water we drink, the soil that produces our food, the forests that shelter countless species, the rivers and lakes that sustain communities, and the animals with which we share the earth are all part of a magnificent creation. In Islam, human beings are not owners of the earth in an absolute sense. They are trustees, or khalifah, entrusted by Allah with the responsibility of caring for His creation.At a time when humanity is confronted with climate change, water scarcity, deforestation, pollution, loss of biodiversity, excessive consumption and increasing waste, Islamic teachings provide a powerful ethical framework for environmental protection. Long before environmental conservation became a modern global concern, the Qur’an and the Sunnah emphasized moderation, cleanliness, balance, responsibility and compassion towards living beings. The Islamic approach to the environment begins with a fundamental belief: Allah created the universe with purpose, order and balance. The Qur’an says: “Indeed, all things We created with proportion and measure” (Qur’an 54:49). The natural world therefore reflects divine wisdom and balance. Damaging that balance through irresponsible human activity is not simply an environmental problem; it can also be understood as a failure of moral responsibility. Environmental protection is not the responsibility of governments, scientists, environmental organizations, or a particular community alone; it is the collective responsibility of every human being.
(A) Human Beings As Trustees Of The Earth: One of the most important concepts in Islam concerning the environment is Khilafah, commonly understood as stewardship or trusteeship. Allah says in the Qur’an:“Indeed, I will make upon the earth a successive authority.” (Qur’an 2:30)Human beings have been given intelligence, knowledge and the ability to transform their surroundings. These abilities come with responsibility. The earth is not a possession that can be exploited without limits. It is an amanah—a trust.The Qur’an repeatedly reminds humanity that the earth belongs to Allah. Human beings may benefit from its resources, cultivate its land and use its blessings, but they are expected to do so responsibly. This principle has tremendous relevance today. When forests are destroyed without regeneration, rivers are polluted with untreated waste, groundwater is extracted beyond natural replenishment, or animals are driven towards extinction, the question is not merely how much economic benefit is generated. We must also ask whether we are fulfilling our responsibility as trustees.
(B) The Qur’anic Principle Of Balance: The Qur’an presents nature as a system characterized by balance and proportion. Allah says:“And the heaven He raised and imposed the balance. That you not transgress within the balance.” (Qur’an 55:7–8)The next verse emphasizes justice and balance. This concept of mizan—balance—is highly relevant to modern environmental thinking.Ecological systems also depend upon balance. Forests regulate water cycles, wetlands absorb excess water and support biodiversity, soil supports agriculture, and oceans influence climate. When human activity disrupts these interconnected systems, consequences may appear far beyond the place where the damage occurred.Climate change is perhaps the clearest example. Excessive dependence on fossil fuels, unsustainable production and consumption, deforestation and other human activities have contributed to environmental changes affecting communities across the globe. Islamic teachings about balance encourage humanity to avoid destructive excess and to live within the limits of responsible consumption.
(C) Avoiding Corruption On The Earth: One of the strongest Qur’anic principles concerning environmental responsibility appears in the following verse:“And do not commit abuse on the earth, spreading corruption.” (Qur’an 2:60)The Qur’an also states:“Corruption has appeared throughout the land and sea by reason of what the hands of people have earned.” (Qur’an 30:41)These verses provide a profound moral warning. Human actions can produce corruption and damage in both terrestrial and aquatic environments.Today, pollution of rivers and lakes, plastic accumulation, air pollution, soil degradation, excessive chemical use, destruction of forests and loss of wildlife demonstrate how human activity can disturb natural systems.The Islamic message is not to reject development, agriculture, industry or technology. Rather, it calls for responsible development. Progress should improve human life without unnecessarily destroying the ecological foundations upon which life depends.
(D) Water- A Sacred And Precious Resource: Water has a particularly important place in Islam. The Qur’an describes water as fundamental to life:“And We made from water every living thing.” (Qur’an 21:30)This statement has enormous significance in an era of increasing water stress. Rivers, springs, lakes, wetlands and groundwater are essential not only for humans but also for plants and animals.Islam also strongly discourages wastefulness. Allah says:“Indeed, the wasteful are brothers of the devils.” (Qur’an 17:27)The holy Prophet Muhammad (PBUH) also demonstrated remarkable moderation in the use of water. Prophetic traditions describe his careful use of water even for purification. The lesson is clear: even when a resource appears abundant, unnecessary wastage should be avoided. This principle can be applied to household consumption, agriculture, industry and public institutions. In regions dependent upon springs, rivers, lakes and snow-fed water systems, protecting water sources is not simply an environmental activity—it is a social obligation. Polluting a common water source can affect thousands of people and countless living organisms.
(E) Islam And Protection Of Trees And Forests: Trees have immense environmental importance. They absorb carbon dioxide, release oxygen, protect soil, regulate temperature, support biodiversity and contribute to water conservation.Islam encourages planting and protecting trees. The Prophet Muhammad ﷺ said that when a Muslim plants a tree and humans, animals or birds eat from it, it is regarded as charity for the person who planted it.This teaching gives tree planting a spiritual dimension. A tree can continue benefiting creation long after the person who planted it has passed away.Forests therefore deserve special protection. Uncontrolled deforestation can cause soil erosion, floods, landslides, habitat destruction and biodiversity loss. Sustainable forestry, afforestation and community participation are consistent with the Islamic principle of stewardship.Planting a tree should not be viewed merely as an environmental activity. It can also become an act of sadaqahjariyah—a continuing charitable contribution—when its benefits continue to reach creation.
(F) Compassion Towards Animals: Islam’s environmental ethic extends beyond forests and water to animals. Animals are described in the holyQur’an as communities:“There is no creature on earth nor a bird that flies with its wings except that they are communities like you.” (Qur’an 6:38)This verse encourages believers to recognize that other species have their own existence, communities and place in creation.The holy Prophet Muhammad (PBUH) repeatedly taught kindness towards animals. Islamic traditions describe rewards for showing mercy to animals and warn against cruelty.This principle is particularly relevant today because habitat destruction, pollution, illegal hunting and irresponsible development threaten numerous species.Humans may use animals for legitimate purposes, including food and agriculture, but cruelty and unnecessary suffering are inconsistent with Islamic ethics. Compassion should therefore form an essential part of our relationship with the animal world.

“Islam treats nature as an Amanah (a divine trust), requiring human stewardship through balance, moderation, and compassion toward all life. Environmental protection is a moral and spiritual imperative—where individual accountability, conservation, and resource preservation transcend simple policy to build a sustainable world for future generations.”

(G) Cleanliness And Pollution: Cleanliness is a central feature of Islamic life. Muslims are encouraged to maintain cleanliness of the body, clothing, homes and surroundings. The well-known Prophetic teaching, “Purification is half of faith,” highlights the importance of cleanliness.Environmental cleanliness is a natural extension of this ethic.Throwing garbage into streets, water bodies or public places harms both people and nature. Plastic waste can enter rivers and oceans, contaminate ecosystems and harm animals. Open burning of waste contributes to air pollution. Improper disposal of chemicals can contaminate soil and groundwater.A Muslim’s responsibility therefore does not end at the door of the mosque or home. Roads, parks, rivers, forests and public spaces are also part of the shared environment.
(H) The Islamic Warning Against Extravagance: Modern environmental problems are closely connected with excessive consumption. Islam does not condemn lawful enjoyment of the blessings of life, but it strongly discourages israf—extravagance and waste.Allah says:“Eat and drink, but do not be excessive. Indeed, He does not like those who commit excess.” (Qur’an 7:31)This principle has extraordinary contemporary relevance.Food waste, excessive clothing consumption, unnecessary use of energy, disposable products and overconsumption of natural resources place enormous pressure on the environment.Islam calls for a culture of moderation. The objective is not necessarily to live without comfort but to avoid unnecessary waste and consumption.If millions of people adopt even modest changes—saving water, reducing food waste, avoiding unnecessary plastic, planting trees, conserving electricity and using resources responsibly—the collective environmental benefit can be substantial.
(I) Food Waste And Responsible Consumption: Food is among Allah’s greatest blessings. Agriculture, however, requires land, water, energy and labour. When food is wasted, all these resources are also wasted.Islam encourages gratitude for food and discourages extravagance. Muslims can therefore contribute to environmental protection by purchasing food responsibly, avoiding unnecessary quantities, storing food properly and sharing surplus food with others.The Islamic institution of Zakat and the broader culture of charity also provide a social framework through which surplus resources can reach people in need rather than becoming waste.A society that respects food is likely to respect the land and water required to produce it.
(J) Environmental Justice: Environmental degradation rarely affects all people equally. Poor communities, farmers, labourers, fishermen and people dependent directly upon natural resources are often more vulnerable to pollution, water scarcity, extreme weather and ecological degradation.Islam places great emphasis on justice. Allah says:“Indeed, Allah commands justice and good conduct.” (Qur’an 16:90)Environmental protection must therefore include the principle of justice.Development projects should consider the rights of local communities. Natural resources should not be exploited in ways that impose disproportionate costs on vulnerable populations. Clean air, safe water and a healthy environment are closely connected with human dignity.
(K) The Role Of Mosques And Religious Institutions: Mosques can play an important role in environmental awareness. Friday sermons can address water conservation, cleanliness, tree plantation, waste reduction and protection of animals.Islamic schools and religious institutions can establish practical environmental initiatives such as: (i) Tree plantation programmes (ii) Water conservation systems (iii) Waste segregation (iv) Reduction of single-use plastics (v) Cleanliness drives (vi) Energy conservation (vii) Protection of local water bodies (viii) Awareness programmes for children and youth. The message becomes more powerful when religious teachings are translated into practical action.
(L) The Responsibility Of Youth: Young people will inherit the environmental consequences of today’s decisions. They should therefore be encouraged to see environmental protection as both a scientific and ethical responsibility.Students can participate in plantation campaigns, biodiversity surveys, cleanliness drives, water conservation projects and awareness programmes. Universities and schools can integrate Islamic environmental ethics with modern environmental science.Technology can also help. Satellite imagery, geographic information systems, artificial intelligence and statistical methods can monitor land-use changes, forest cover, water bodies, pollution and biodiversity. Scientific knowledge and Islamic ethical values can therefore work together to address contemporary environmental challenges.
(M) A Collective Responsibility: Environmental protection cannot be achieved by governments alone. It requires participation from individuals, families, religious institutions, educational institutions, scientists, farmers, businesses and civil society.Every person can contribute.A person who saves water contributes. A farmer who protects soil contributes. A citizen who avoids littering contributes. A student who plants a tree contributes. A business that reduces waste contributes. A religious leader who raises environmental awareness contributes.Small actions, when repeated by millions, become powerful.
(N) A Friday Message For Environmental Responsibility: Friday provides an opportunity for reflection and renewal. Muslims gather for Jumu’ah, listen to the Khutbah and return to their communities with renewed spiritual consciousness.Environmental responsibility can become part of this Friday reflection.We should ask ourselves: Are we wasting water? Are we unnecessarily destroying trees? Are we polluting our rivers? Are we producing more waste than necessary? Are we treating animals with compassion? Are we consuming more than we need? Are we leaving a healthy environment for the generations that will come after us?These questions are not outside the scope of religious responsibility. They are directly connected with the concept of amanah.
Conclusion: Islam presents a comprehensive ethical vision in which human beings live in harmony with the natural world. The Qur’an teaches balance, moderation, justice and responsibility. The Prophet Muhammad (PBUH) demonstrated compassion towards animals, encouraged planting and warned against waste and harmful behaviour. The environmental crisis of the modern age therefore demands not only technological solutions but also a transformation of human values and behaviour. Islam’s message is remarkably relevant: the earth is a trust, resources are blessings, wastefulness is discouraged, animals deserve compassion, water must be protected, trees should be planted and balance should not be destroyed. If every individual understands that a clean river, a healthy forest, a living spring, a planted tree, a protected animal and a pollution-free neighbourhood are part of our amanah, environmental protection can become more than a government programme or scientific campaign. It can become a moral movement. The responsibility belongs to all of us. We are temporary inhabitants of this earth, but our actions leave permanent consequences. The real measure of our progress is therefore not only what we take from the earth, but also what we preserve, restore and leave behind. Let us protect the earth not merely because we need it, but because it is a trust from Allah.
(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

Teacher is the one who teaches us the first chapter of citizenship. It’s he who teaches us and imbibes the quality of civility within us. A teacher empowers a whole generation. Teachers need to be revered as he is such an important creature in the life of a student, who through his knowledge, patience and love give a strong shape to a student’s whole life. Education is an attempt to develop the potential given by God to humans, such as developing the mind, structuring behavior, regulating human relations with the human God and humans and their relationship with nature. A teacher who plays a role in the intellectual and mental coaching of students is expected to instill discipline and attitude towards students. Education can take place in three dimensions: family, school and community environment. In the implementation of education, several components are interconnected, among others, principals, teachers, and students. Aristotle taught by Plato was a Greek philosopher and polymath during the Classical period in Ancient Greece. He was the founder of the Lyceum, the Peripatetic school of philosophy, and the Aristotelian tradition. His writings cover many subjects including physics, biology, zoology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics, and government. He provided a complex synthesis of the various philosophies existing prior to him. Aristotle said that “those who educate children well are more to be honored than they who produce them; for these only gave them life, those arts of living well.” In other words, parents just make babies. It’s teachers who turn them into people. The teachers who shape us may not always be standing at the head of a classroom (including, of course, our parents), but wherever they’re found, they are doing something that no one else can do: changing our view of the world and making us into something better than we were before. According to Aristotle, Teaching is the highest form of understanding.
Teachers have three loves: love of learning, love of learners, and the love of bringing the first two loves together. Education is our passport to the future and tomorrow belongs to the people who prepare for it today. A teacher is an awakener and the art of teaching is the art of assisting discovery. A good teacher can inspire hope, ignite the imagination, and instill a love of learning. Teaching is a very noble profession that shapes the character, caliber, and future of an individual. Nobody can inspire us as great teachers can. They seem to come along at just the right moment, at a time when we need them the most. Teacher’s ability dramatically affects the quality of students. The first revelation called upon the Prophet Muhammad (PBUH) and humanity was to pursue education and acquire knowledge in accordance with the Divine guidance of Allah (SWT): “Read and understand in the Name of the Lord and Cherisher”. The Qur’an says, “Allah (SWT) will raise up to honourable ranks (and degrees) those of you who believe and who have been granted knowledge. Adam (RAA) was raised to the highest rank among beings because of knowledge. The Prophet (PBUH) attained the height of eminence by his perfection; “He dispelled the darkness (of the World) by his grace; Excellent were all his qualities; Pray for blessings on him and his descendants.” He is asked in the Qur’an to pray for an increase in knowledge. The Prophet (PBUH) also said: “Acquire knowledge from cradle to grave”. He further stated that the acquisition of knowledge is a duty imposed on every Muslim.6 It is inspiring to recall that the very first word that was revealed to him is Iqra (read). Human beings have many qualities which are latent or which they may wish to suppress or conceal to their own detriment.
The Prophet (PBUH) also said: “Wisdom is the lost property of the Muslim; he recovers it wherever he finds it”. This is inspiring and indicates that there is no monopoly in matters of knowledge. Among children of Adam (RAA), those who excel in knowledge and wisdom, are the world leaders and hold the office of Imam (Spiritual Guide). Knowledge and wisdom protect your ideological boundaries from evil. The Muslim World, unfortunately, failed to excel in knowledge and wisdom. Acquiring knowledge and understanding it (research) is left to the others, resulting in Muslims’ degradation in science and technology as well as in trade and business. The Prophet Muhammad (PBUH) said that knowledge is a foundation of Islam. Regarding this let us look at the Prophet’s (PBUH) concern, attitude and priority; to educate Muslim children up to reading level, he even asked the prisoners of Badr, who were the non-believers of Mecca, and considered this as their compensation. This reflects his concern about education and treatment of prisoners of war at a time when Muslims were fighting for their own survival. There is a difference in acquiring knowledge, understanding knowledge, and education targeting literacy. To increase the rate of literacy among Muslims, the Prophet (PBUH) utilized the services of even the non-believers of Mecca, i.e., prisoners of Badr. Knowledge must be of truth and reality or of what the Qur’an calls Haqq (Truth). Unfortunately, the Muslim World has confused knowledge with literacy.
The dilemma is that we are utilizing our resources to increase the rate of literacy rather than acquiring knowledge, even then we fail in it. There are many other factors contributing to the degradation of Muslim World but the first and the most important is the education. It is education which transforms a casual person into a responsible, socio-economic developer and nation builder. Education has always received great importance in Islam and the pivotal ingredient in education is the teacher. There should not be any doubt in our mind that highest rank teacher is Allah (SWT). He not only taught Adam (RA) to upgrade his ranking but also guided. The teaching profession is noble and given high status in the society because the nature of the job is next to that of parents. The Holy Prophet (SAW) said, “Teach without chiding. Teachers are preferable to the scolders”. He also said, “Use leniency to those whom you teach and those who learn from you”. He (SAW) is reported to say, “Teachers who have three students of social classes and do not treat them equally, will be in the line of the traitors on the Resurrection Day.” Imam Al-Ghazzali, regards the first duty of a teacher to accept the child unconditionally as his own. He quotes the saying of our Prophet (SAW): “I am to you like a father who desires to save his child from the fires of hell.”

“Teachers’ Day highlights educators’ crucial role in imparting knowledge, values, and character—such as honesty, integrity, and passion—to shape students and society. Students mark the day by expressing gratitude through school assemblies, performances, and award ceremonies.”

A teacher is expected an Influential Person in Student’s Life, Communication Specialist, Man of Character, Encouraging, Accepting Challenges, Learning Facilitator and a Mentor. In brief education teachers are competent in carrying out their roles. in instilling students’ discipline, organizers, motivators, initiators, and evaluators. Teachers set the tone of their classrooms, build a warm environment, mentor and nurture students, become role models, and listen and look for signs of trouble. The most familiar role a teacher plays in the classroom is to teach knowledge to children. The world had many great people from different fields, like some of the greatest teachers of all time. And the Teacher’s Day makes perfect sense to know about some of the most famous teachers from history. They are those who went beyond their profession and taught the world something or the other. These teachers have etched their name on the eternal wall of time. Here we mention only few viz., SavitribaiPhule, a great India’s first women teacher, a social reformer, educationalist, and a poet was born on 3rd January 1831. She took a stand for women’s right in British rule and went on to built 18 schools and also encouraged women for education. Chanakya, a name which has etched itself on the frame of time.
Chanakya, one of the most popular Indian gurus who served as the professor at Takshila University teaching political science and economics. He served as an advisor for Chandragupt Maurya and is still considered as the pioneer of Political Science. John Adams, born on 30th October 1735, the second president of United States, started his career as a teacher in Worcester. He assisted in the drafting of the Constitution and Declaration of Independence. He did what educations teach us by signing the peace treaty with Great Britain. The treaty was responsible for the end of the Revolutionary war. Dr Sarvepalli Radhakrishnan, a well-known scholar and philosopher and teacher was born on 5th September 1888 in Tiruttani, Madras India and died on 17th April, 1975. He was first vice president and second president of India. DrRadhakrisnan has done a lot of great works in his life and was honoured with the highest civilian award of India, Bharat Ratna, in 1954. Albert Einstien, One of the most famous teachers from history and one of the brightest human mind, made his name eternal through his work. He started his career as a teacher in high school and went on to give the world the most famous mass-energy equation, general relativity, a theory of Brownian motion and many more.
Teacher’s Day is a special occasion dedicated to honouring and appreciating the contributions of educators around the world.Celebrated on different dates in different countries, the day recognises the crucial role teachers play in shaping the future by imparting knowledge, fostering critical thinking, and inspiring students.Teachers’ Dayin many countries, is observed on the birthday of a notable figure in education. In India, it is celebrated on September 5th annually.This day serves as a reminder of the vital role educators or teachers play in nurturing, guiding, and empowering future generations. Here’s all you need to know about the day. To honour educators and recognise their significant contributions in empowering and educating society, in India, Teachers’ Day is annually celebrated on September 5. In 2026, it is celebrated on September 5, 2026.Additionally, this date also marks the birth anniversary of Dr Sarvepalli Radhakrishnan, who was the second President of India and a renowned scholar and philosopher, born on September 5, 1888.The first Teachers’ Day was observed on his 77th birthday in 1962, where the tradition of celebrating Teachers’ Day began when Dr. Radhakrishnan was approached by his students who wanted to celebrate his birthday. He proposed that instead of a personal celebration, the day should be dedicated to honouring teachers across the country. This idea was embraced, leading to the establishment of September 5 as Teachers’ Day in India.
Dr. Radhakrishnan believed in the transformative power of education and the crucial role teachers play in shaping the future of individuals and the nation. World has witnessed great personalities/teachers like Prophet Muhammad (PBUH), Jesus, Gautama Budha, Confucius, and Socrates who contributed both spiritually and scientifically. National Teachers’ Day 2026: Celebrating the Great Teachers and Academicians India has produced. Kashmir has a long and distinguished tradition of learning and scholarship. Among the distinguished personalities associated with education and scholarship are AnandKoul, Mohammad Din Taseer, Ghulam Ahmad Mahjoor, Abdul Ahad Azad, Mohammad Amin Kamil, Prof.MohiuddinHajini, Prof.Jia Lal Kaul, , Prof. Mohammad ShafiShauq, Prof. Abdul Aziz, Prof.M.A.Sofi, Prof.Khurshid Iqbal Andrabi, Prof.Nilofer Khan, Prof. A. M. Shah, Prof. A. R. Yousuf, Prof. A. H. Tak, Prof.Mushtaq Ahmad Kaw, Prof.Siddiq Wahid, Prof. Hameed NaseemRafiabadi, Prof.Nazir Ahmad Ganai,Prof.Shakil Ahmad Romshoo, Prof. Raihana Habib Kanth, Prof. Haroon R. Naik, Prof.Prof. A. H. Mughal, Prof.Syed MudasirAndrabi Professor Bilal Ahmad Bhat (Statistics), SKUAST-K. Their work demonstrates that the true contribution of a teacher is multidimensional. It includes classroom teaching, mentoring students, generating new knowledge through research, innovation, guiding young scholars and contributing to society.
In the present era of Artificial Intelligence (AI), the role of teachers is becoming more important, not less. AI can provide information, automate routine tasks and support personalized learning, but teachers provide the human wisdom, ethical guidance, creativity, emotional support and critical thinking that machines cannot replace. A modern teacher must act as a mentor, facilitator and guide, helping students use AI responsibly, verify information, avoid overdependence on technology and develop independent thinking. Teachers also have the responsibility to prepare students for an AI-driven world by integrating digital and Artificial Intelligence (AI) literacy into education while preserving values, humanity and social responsibility. Thus, AI may transform the way we teach, but the teacher remains the heart of meaningful education. In brief, Teachers’ Day serves as a reminder of the vital role educators play in shaping not only the lives of their students but also the future of society.It is a day for students to express gratitude for the dedication and hard work of their teachers, recognising their influence in providing knowledge and values.In many schools and institutions, special events such as assemblies, performances, and award ceremonies are held to recognise teachers’ contributions and dedication. Teacher introduced honesty, integrity, and passion to our character. Happy Teachers’ Day 2026!
(Dr Bilal A Bhat is Profession –Statistics at at S K University Of Agriculture Sciences & Technology Kashmir SKUAST-K, Srinagar, J&K, and Dr Nazia Fayaz Azad Guest Faculty at Central University Kashmir, J&K. 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”)

bhat_bilal@rediffmail.com

Prophet Muhammad (PBUH) was not only the final Messenger of Allah but also a transformative reformer whose life offers a timeless model for building a just, peaceful and compassionate society. His mission brought profound change to a society affected by tribal conflict, injustice, inequality, exploitation and moral decline. Through faith, character, education, justice, mercy and social responsibility, he transformed individuals and gradually built a community based on human dignity and mutual care. In the contemporary world, societies face many challenges, including poverty, corruption, intolerance, family breakdown, discrimination, violence, materialism and the misuse of technology. Although circumstances have changed, the fundamental needs of human beings remain similar. The Prophetic principles provide valuable guidance for addressing these challenges and creating meaningful social reform. The first and most important principle of Prophetic reform is the reform of the individual. The Prophet (PBUH) understood that society is ultimately shaped by the character of its members. Therefore, he began his mission by developing faith, taqwa, honesty, patience, self-discipline and a sense of accountability before Allah. The Qur’an states, “Indeed, Allah will not change the condition of a people until they change what is in themselves” (Qur’an 13:11). This principle teaches that lasting social change begins within the human heart. Laws and institutions are important, but they cannot produce a righteous society if individuals remain dishonest, selfish and irresponsible. The Prophet (PBUH) therefore created individuals who understood that faith must be reflected in conduct and that every person is accountable for his or her actions. The second principle is justice. Justice was at the heart of the Prophetic mission. The Qur’an commands believers to stand firmly for justice, even when it is against themselves or their relatives (Qur’an 4:135).
Prophet Muhammad (PBUH) applied justice without discrimination based on wealth, family, tribe or social status. He taught that no person should receive special treatment because of power or influence. His teachings established the principle that the law must protect everyone equally. In contemporary society, corruption, favouritism, discrimination and abuse of authority continue to weaken public trust. The Prophetic model reminds us that social reform is impossible without justice. Leaders must be accountable, institutions must be fair, and the rights of ordinary people must be protected. The third principle is mercy and compassion. The Prophet (PBUH) was described by the Qur’an as “a mercy to the worlds” (Qur’an 21:107). His mercy extended to the poor, orphans, widows, children, neighbours and vulnerable members of society. He taught that those who do not show mercy to others will not receive mercy. Compassion is particularly important in an age when social competition and political divisions can make people indifferent to the suffering of others. A successful society cannot be measured only by economic growth or technological advancement; it must also be measured by how it treats those who are weak and disadvantaged. The Prophetic approach encourages people to move beyond selfishness and recognize their responsibilities toward others.
The fourth principle is respect for human dignity. The Qur’an declares that Allah has honoured the children of Adam (Qur’an 17:70). Prophet Muhammad (PBUH) challenged arrogance based on race, tribe, wealth and lineage. He taught that true superiority is based on righteousness and God-consciousness rather than worldly status. His Farewell Sermon emphasized the equality and dignity of human beings. This principle has great relevance today because racism, discrimination, class divisions and social exclusion continue to affect communities. Prophetic social reform requires recognizing the dignity of every person and rejecting attitudes that humiliate or marginalize others. The fifth principle is strengthening family life. The Prophet (PBUH) regarded the family as the foundation of a healthy society. He encouraged kindness between spouses, respect for parents, care for children and maintaining ties of kinship. He taught that the best believers are those who possess the best character and that the best people are those who are best to their families. His own conduct provides an example of patience, affection, consultation and responsibility within the household. Modern societies face increasing family pressures, communication gaps and conflicts between generations.
The Prophetic model reminds us that social reform must begin at home. Parents must provide love, guidance and moral education, while children should learn respect, gratitude and responsibility. A strong family produces emotionally and morally responsible individuals who can contribute positively to society. Another important Prophetic principle is the dignity and protection of women. Islam challenged practices that denied women their rights and established principles concerning marriage, inheritance, property and personal dignity. Prophet Muhammad (PBUH) repeatedly instructed men to treat women kindly and demonstrated through his own family life that strength must be combined with responsibility and mercy. Social reform requires protecting women from injustice and ensuring that their dignity and legitimate rights are respected. The sixth principle is care for the poor and vulnerable. The Prophetic model of social reform was not limited to moral preaching; it included practical measures for economic justice and social welfare. Islam established zakat and strongly encouraged voluntary charity, feeding the hungry and caring for orphans and needy people. The Prophet (PBUH) encouraged Muslims to share their wealth and condemned selfishness and exploitation.
The seventh principle is honesty in economic life. Prophet Muhammad (PBUH) strongly condemned cheating, fraud, deception and exploitation in trade. He taught that honesty and trustworthiness are essential qualities for a believer. Economic systems depend upon trust, yet corruption, bribery, fraudulent practices and misleading advertising can damage individuals and communities. The Prophetic approach requires business activity to be guided by ethical principles. Profit is legitimate, but it should never be pursued through deception or exploitation. Honest business therefore becomes not merely an economic activity but also a form of moral responsibility. The eighth principle is reconciliation and peaceful conflict resolution. Prophet Muhammad (PBUH) lived among tribes that had experienced long-standing disputes and cycles of revenge. He worked to replace hostility with reconciliation and encouraged people to make peace between those who were in conflict. The establishment of the community of Madinah demonstrated his ability to create cooperation among diverse groups through agreements and mutual responsibilities. This offers an important lesson for contemporary societies affected by political, communal and sectarian tensions. Peace does not require everyone to think alike; rather, it requires justice, dialogue, mutual respect and the willingness to resolve disagreements peacefully.
The ninth principle is forgiveness. The Prophet (PBUH) experienced rejection, persecution and personal suffering, yet he frequently demonstrated forgiveness when it served the greater good. His conduct during the conquest of Makkah is a powerful example of restraint and reconciliation. Forgiveness does not mean ignoring injustice or abandoning accountability, but it prevents hatred and revenge from becoming permanent features of social relationships. In communities divided by historical conflicts, the Prophetic spirit of forgiveness can help create opportunities for healing and reconciliation. The tenth principle is consultation, or shura. The Qur’an praises believers whose affairs are conducted through mutual consultation (Qur’an 42:38). Prophet Muhammad (PBUH) consulted his companions on important matters, demonstrating that good leadership requires listening to others. Consultation promotes participation, develops trust and allows communities to benefit from different perspectives. In families, educational institutions, organizations and public administration, consultation can improve decision-making and reduce unnecessary conflict. The eleventh principle is education and the pursuit of knowledge. The first revelation began with the command “Read” (Qur’an 96:1), emphasizing the importance of knowledge.

“True societal transformation is an inside-out journey: it begins with individual moral excellence (taqwa) and ripples outward through devoted families, protective communities, just leaders, and honest commerce. Grounded in the enduring Sunnah of the Prophet (PBUH), this holistic blueprint turns personal character into a living catalyst for a peaceful, equitable, and compassionate world.”

The Prophet (PBUH) encouraged learning and teaching and developed a community in which knowledge was valued. Ignorance can contribute to prejudice, superstition and social injustice, whereas knowledge can empower individuals to make responsible decisions. Modern education should therefore aim not only to provide professional skills but also to develop ethical awareness, critical thinking and social responsibility. Schools and universities have an important role in producing citizens who combine knowledge with character. The twelfth principle is responsible speech. Prophet Muhammad (PBUH) taught believers to speak good words or remain silent. He condemned lying, backbiting, slander and harmful speech. This guidance is especially important in the age of social media, where rumours, misinformation and insults can spread instantly. A careless message can damage reputations, destroy relationships and create social conflict. The Prophetic approach encourages people to verify information before sharing it and to use communication for truth, reconciliation and benefit rather than humiliation and hatred. Digital communication should therefore be treated as a matter of moral responsibility. The thirteenth principle is respect for neighbours and community relationships. The Prophet (PBUH) placed great emphasis on the rights of neighbours and taught Muslims to care for those living around them.
A strong community develops when people support one another during times of difficulty. Modern urban life can create loneliness even when people live physically close to one another. Reviving the Prophetic culture of neighbourly care can help rebuild trust and solidarity. Helping a neighbour, visiting the sick, supporting a struggling family and caring for elderly people are simple actions that can strengthen the social fabric. The fourteenth principle is service to humanity. The Prophet (PBUH) encouraged believers to become beneficial to others. Religion, according to the Prophetic model, cannot be reduced to private worship while ignoring social responsibility. Feeding the hungry, helping the poor, supporting education, assisting the sick and protecting vulnerable people are expressions of Islamic values. Communities become stronger when religious commitment produces practical service. The fifteenth principle is moderation and balance. The Prophet (PBUH) taught a balanced way of life in which worship, family, work and social responsibility were integrated. Islam does not encourage uncontrolled materialism, nor does it teach believers to abandon legitimate worldly responsibilities. The Qur’an instructs believers to seek the Hereafter without forgetting their share of worldly life (Qur’an 28:77). This balanced approach is particularly relevant in an age of consumerism, excessive competition and social pressure. Material success should not become the ultimate measure of human worth. Spiritual development and social responsibility must accompany economic and professional achievement. Another essential principle is accountability.
Prophet Muhammad (PBUH) taught that every person is responsible for those entrusted to them. Leadership is therefore an amanah, or trust, rather than a privilege. Parents are responsible for their families, teachers for their students, leaders for their communities and business owners for their employees and customers. When people understand their positions as trusts before Allah, corruption and abuse of power can be reduced. Accountability creates a culture in which authority is connected with responsibility. This teaches contemporary reformers the importance of wisdom, patience and realistic planning. Social problems often have complex causes, and therefore effective reform requires both moral education and practical action. Criticism alone cannot reform society; constructive alternatives must be developed. If corruption is condemned, honesty must be practised. If poverty is discussed, charitable and economic mechanisms must be strengthened. If family breakdown is criticized, families must receive moral and emotional support. If intolerance is rejected, dialogue and mutual respect must be promoted. This is the practical meaning of following the Prophetic model. The Prophet (PBUH) also established a spirit of brotherhood and social solidarity. He transformed people divided by tribal identity into a community connected by faith and mutual responsibility. The Qur’an declares, “The believers are but brothers” (Qur’an 49:10), and commands reconciliation between them.
In contemporary societies, people may be divided by class, language, ethnicity, region, political affiliation or other social differences. The Prophetic principle of brotherhood encourages people to overcome narrow identities and cooperate for the common good. The Prophet (PBUH) also demonstrated the importance of peaceful coexistence and respectful relations with people of different backgrounds. His agreements and dealings with diverse communities show that maintaining religious identity does not require hostility toward others. Justice, good conduct, dialogue and cooperation in matters of common welfare are essential elements of social harmony. This principle is particularly relevant in pluralistic societies where people of different faiths and cultures share the same institutions and public spaces. Ultimately, the Prophetic approach to social reform is based on the transformation of hearts, relationships and institutions. Prophet Muhammad (PBUH) did not merely preach morality; he embodied it. His life connected worship with character, faith with responsibility, and spirituality with social service. Prayer was meant to develop humility, fasting to develop self-control, zakat to promote social responsibility and faith to produce good character. This integrated approach is one of the greatest lessons of the Prophetic mission. Today, many social problems are discussed extensively, but discussion alone cannot bring reform. Muslims need to translate Prophetic values into everyday behaviour. Parents should become role models for their children, teachers should combine knowledge with character, leaders should uphold justice, businesspeople should practise honesty and ordinary citizens should care for their neighbours.
Every individual has a role in social reform. The most effective reform begins when people stop asking only what society owes them and begin asking what they can contribute to society. In conclusion, the Prophetic principles for social reform provide a comprehensive moral framework for addressing both timeless and contemporary social challenges. Individual reform, justice, mercy, human dignity, family responsibility, women’s dignity, care for the vulnerable, economic honesty, education, consultation, responsible speech, forgiveness, reconciliation, neighbourly care, peaceful coexistence and accountability together create the foundation of a healthy society. Prophet Muhammad (PBUH) transformed a deeply divided society by transforming its people, and his method demonstrates that genuine social change begins with moral and spiritual development. The modern world possesses extraordinary scientific and technological resources, yet it continues to face conflict, inequality, loneliness, corruption and moral uncertainty. What is needed is not merely technological progress but ethical direction.
The Prophetic model offers such direction by teaching humanity to combine faith with action, rights with responsibilities, justice with mercy and individual development with collective welfare. Reviving these principles does not mean simply looking backward; it means applying timeless Prophetic values intelligently to contemporary circumstances. When individuals cultivate taqwa and good character, families practise love and responsibility, communities protect the vulnerable, leaders uphold justice, businesses maintain honesty and citizens promote dialogue and reconciliation, society can move toward genuine renewal. The enduring lesson of the Prophetic approach is clear: social reform begins with the individual, grows through the family, becomes visible in the community and ultimately contributes to the creation of a just, peaceful and compassionate society. The Sunnah of the Prophet (PBUH) therefore remains not merely a historical legacy but a living source of guidance for those who seek to reform themselves and contribute positively to the world around them.
(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

Taqwa is one of the most comprehensive and profound concepts in Islam, representing God-consciousness, piety, moral responsibility, spiritual awareness, and a constant sense of accountability before Allah. It is not merely a religious sentiment confined to personal worship; rather, it is a transformative force capable of reforming individuals, strengthening families, purifying communities, and renewing society as a whole. The Qur’an repeatedly presents taqwa as a central quality of successful believers and as a foundation for human dignity, justice, righteousness, and social harmony. In a world increasingly affected by materialism, selfishness, moral confusion, corruption, intolerance, injustice, and the weakening of social responsibility, the message of taqwa has exceptional relevance. Human beings have achieved remarkable progress in science, technology, communication, medicine, and economic development, yet material advancement alone has not guaranteed peace, justice, contentment, or moral excellence. The crisis of contemporary society is therefore not simply a crisis of resources or institutions; it is also a crisis of values, conscience, responsibility, and character. Taqwa addresses this crisis at its root because it begins with the transformation of the human heart and then extends that transformation into conduct and social relationships. The Qur’an states, “O you who believe, fear Allah as He should be feared,” reminding believers that consciousness of Allah should become a permanent dimension of life. Taqwa means living with the awareness that Allah knows what is hidden and what is apparent, that every action has moral consequences, and that every human being will ultimately be accountable before Him. Such consciousness creates an inner moral compass that guides a person even when there is no external supervision. A person may escape the observation of society, avoid legal punishment, or conceal wrongdoing from other people, but one who possesses taqwa knows that nothing can remain hidden from Allah. This awareness produces sincerity, self-discipline, honesty, humility, and moral courage. Thus, individual reform begins with the reform of the inner self. Islam does not seek merely to regulate outward behaviour through laws and institutions; it seeks to cultivate a conscience that willingly chooses righteousness.

Taqwa transforms religious obligations from mechanical rituals into meaningful acts of spiritual development. Prayer, fasting, charity, remembrance of Allah, recitation of the Qur’an, and other acts of worship are intended to strengthen the relationship between the individual and Allah and to develop moral consciousness. The Qur’an describes fasting as a means through which believers may attain taqwa, showing that Islamic worship has a deep ethical purpose. When a person abstains from food and drink during fasting despite having the opportunity to eat privately, the experience develops self-control and reinforces the awareness that Allah is watching. This spiritual discipline can then influence other areas of life by helping a person resist anger, dishonesty, greed, lust, arrogance, and other destructive tendencies. In this sense, taqwa is not passive piety but active moral discipline. It teaches individuals to control their desires rather than becoming controlled by them.

One of the greatest contributions of taqwa to individual reform is the development of a strong moral conscience. A person with taqwa does not ask only, “Is this action legally possible?” or “Will anyone discover what I am doing?” but asks, “Is this pleasing to Allah?” This change in the basis of decision-making is fundamental. It moves morality from external compulsion to internal conviction. Such a person becomes honest not merely because dishonesty may bring punishment, but because truthfulness is beloved to Allah. He avoids injustice not merely because society condemns it, but because he knows that Allah does not approve of oppression. He fulfils promises because he considers his commitments a moral responsibility. He treats parents with kindness, spouses with respect, children with compassion, neighbours with consideration, employees with fairness, and the weak with dignity because he understands that every relationship is ultimately an opportunity to demonstrate obedience to Allah. Taqwa therefore produces comprehensive character reform. It addresses arrogance by reminding human beings of their dependence upon their Creator. It addresses greed by teaching contentment and accountability. It addresses envy by teaching gratitude and trust in Allah’s wisdom. It addresses hatred by encouraging forgiveness and justice. It addresses selfishness by cultivating generosity and concern for others. It addresses hypocrisy by demanding sincerity between outward actions and inner intentions. In this way, taqwa becomes the foundation of what Islam calls good character. The Prophet Muhammad (PBUH) emphasized the importance of righteousness, mercy, honesty, justice, and good conduct, demonstrating that faith cannot be separated from character. Taqwa also provides an effective mechanism for overcoming the destructive influence of the ego.

The human self can be inclined toward pride, selfish desires, impulsiveness, and excessive attachment to worldly pleasures. Without moral and spiritual discipline, these tendencies can dominate human behaviour. Taqwa teaches a person to evaluate desires rather than blindly following them. It does not require abandoning legitimate worldly pleasures, but it places them within a framework of responsibility. Wealth may be enjoyed, but it must not become an object of worship. The Qur’an declares that the most honoured among people in the sight of Allah are those with the greatest taqwa. This principle has enormous social implications because it challenges systems of discrimination, arrogance, exploitation, and inherited privilege. If individuals genuinely internalize this teaching, social relationships can be transformed. Taqwa therefore moves naturally from individual reform to social renewal. Society is essentially a network of individuals and relationships, and when individuals become morally responsible, the quality of social life improves. A society cannot become just merely through legislation if its citizens, leaders, businesspeople, professionals, and institutions lack moral integrity.

Laws are necessary, but laws alone cannot supervise every thought, intention, transaction, conversation, and private action. Taqwa supplements external regulation with internal accountability. The Qur’anic emphasis on honest measurement and fair dealing demonstrates that economic justice is an essential component of Islamic morality. The crisis of corruption in many societies also demonstrates why taqwa is necessary. Corruption often survives not because people do not know that it is wrong, but because personal interests overpower moral principles. External accountability mechanisms are important, yet they may be insufficient when individuals are willing to manipulate systems. Taqwa creates an internal barrier against corruption by making the individual conscious that unlawful gain may escape human law but cannot escape divine accountability. This does not mean that societies should depend exclusively on individual piety; strong institutions, transparent governance, independent justice, and effective laws remain necessary. Rather, taqwa and good institutions should reinforce one another. Institutions without moral people can be corrupted, while sincere individuals working within just institutions can contribute to sustainable reform.

Taqwa is equally important in the field of knowledge and education. Knowledge in Islam carries responsibility. The educated person is not merely someone who possesses information but someone who understands the ethical consequences of knowledge. Teachers and researchers have a particularly important role in cultivating a culture of truth, intellectual honesty, curiosity, and moral responsibility. Taqwa encourages scholars to acknowledge the limits of their knowledge, avoid intellectual dishonesty, and pursue truth rather than merely seeking recognition. It also encourages students to view education as a means of serving humanity rather than simply obtaining credentials. A society whose educational institutions cultivate knowledge together with character is better prepared to confront corruption, intolerance, ignorance, and social fragmentation. Taqwa also offers a powerful response to contemporary materialism. Modern society often measures success through wealth, consumption, appearance, influence, and social recognition. Such measures can create anxiety, dissatisfaction, competition, and envy.

“Societal renewal begins in the heart, not in the system. At its core lies taqwa—the inner catalyst that refines personal character, aligns behavior, and strengthens human connection. By seamlessly turning faith into responsible action, taqwa bridges the gap between individual spiritual awakening and lasting social change.”

Taqwa shifts the definition of success from external accumulation to inner righteousness. This does not reject economic progress or legitimate ambition; instead, it places material success within a higher moral purpose. Wealth becomes a means rather than an ultimate goal. Social influence becomes an opportunity for service. Professional achievement becomes a responsibility. Taqwa teaches that the most important question is not simply how much a person possesses, but how that person acquired it, how it was used, and whether it brought benefit or harm to others. This perspective can restore balance to modern life. Another important contribution of taqwa is its role in promoting social harmony. Differences of ethnicity, language, nationality, class, culture, and opinion can become sources of conflict when people allow pride and prejudice to dominate their relationships. Taqwa teaches humility and reminds human beings that all are servants of Allah. It does not require uniformity in every matter; rather, it provides a moral framework within which diversity can exist with dignity and mutual respect. A person with taqwa does not need to humiliate others in order to feel superior. He can disagree without hatred, criticize without injustice, and defend principles without abandoning compassion. This is especially important in an age of social media, where anger, misinformation, insults, and character assassination can spread rapidly. Taqwa should govern not only physical actions but also digital behaviour. Before sharing information, a God-conscious person asks whether it is true. Before criticizing someone, he considers whether the criticism is fair and necessary. Before forwarding rumours, he remembers the Islamic responsibility to verify information. Before writing an insulting comment, he considers whether the words are pleasing to Allah. Thus, taqwa can provide an ethical framework for the digital age. The Qur’anic principle of verification is particularly significant in a world where false information can damage reputations and create social conflict within minutes. Taqwa also encourages environmental responsibility. Although contemporary environmental challenges have developed into a major global concern, the Islamic worldview has long emphasized responsible stewardship. Human beings are trustees on earth and are not entitled to destroy resources recklessly. A person conscious of Allah recognizes that the natural world is part of His creation and that human beings are accountable for how they use it. Avoiding waste, conserving resources, protecting animals, maintaining cleanliness, and preventing unnecessary destruction can therefore be understood as expressions of moral responsibility.

Social renewal requires a broader understanding of justice that includes responsibility toward future generations and the natural environment. At the political and civic level, taqwa can contribute to responsible leadership. Islam views authority as an amanah, or trust. Leaders who possess taqwa understand that power is temporary and accountability is inevitable. They should therefore prioritize justice, public welfare, security, education, economic opportunity, and the protection of rights rather than personal prestige or factional interests. Citizens also have responsibilities: they should uphold truth, obey legitimate laws, participate constructively in society, and oppose injustice through ethical and lawful means. Taqwa creates a culture in which both rulers and citizens understand that authority is not absolute and that every person is ultimately accountable before Allah. For social renewal to become sustainable, however, taqwa must be cultivated systematically. It cannot be achieved merely through slogans. Families, schools, mosques, universities, media platforms, community organizations, and public institutions all have roles in nurturing moral consciousness. Children should be taught not only what is permissible and impermissible but why honesty, mercy, justice, modesty, patience, and responsibility matter. Religious education should connect worship with character. Community leaders should model the values they preach. Scholars should address contemporary problems with wisdom and relevance. Teachers should combine academic excellence with ethical development. Parents should demonstrate taqwa through their own conduct because children learn more from examples than from instructions.

Individuals, meanwhile, can develop taqwa through regular prayer, Qur’anic reflection, and remembrance of Allah, sincere repentance, self-examination, gratitude, charity, fasting, good companionship, and conscious avoidance of sin. Muhasabah, or self-accountability, is particularly important. At the end of each day, a person can ask: What did I do today that pleased Allah? Whom did I hurt? Whose rights did I neglect? Did I speak truthfully? Did I misuse my time? Did I allow anger or envy to control me? Did I help someone in need? Such questions transform taqwa from an abstract concept into a practical daily discipline.  Ultimately, taqwa is the foundation upon which individual reform and social renewal can be built. It begins in the heart but cannot remain confined there. Genuine taqwa appears in speech, behaviour, relationships, professional conduct, economic dealings, family life, civic responsibility, and treatment of the vulnerable. It transforms worship into character, knowledge into responsibility, wealth into service, authority into trust, and social relationships into opportunities for justice and compassion. The Qur’an’s emphasis on taqwa demonstrates that moral and spiritual excellence is not an optional dimension of human life but a central condition for genuine success. Modern societies may continue to advance technologically, economically, and institutionally, but without moral consciousness their progress can become destructive or deeply unequal. Taqwa offers a framework for balancing progress with responsibility and freedom with accountability. It teaches the individual to reform the self before demanding reform from others, to pursue justice even when inconvenient, to serve rather than exploit, to forgive rather than nurture hatred, and to remember that every action has consequences beyond this world. Social renewal begins when individuals recognize that change is not merely something demanded from governments, institutions, or other people; it begins within the human heart. When hearts become conscious of Allah, actions become more responsible; when actions become responsible, families become stronger; when families become stronger, communities become healthier; and when communities become healthier, society moves closer to justice, compassion, peace, and moral dignity. Therefore, taqwa is not simply a quality for religious scholars or spiritually devoted individuals; it is a universal Islamic principle relevant to every person and every dimension of life.

It is the inner light that guides conscience, the moral force that restrains wrongdoing, the spiritual energy that encourages goodness, and the foundation upon which a just and compassionate society can be built. In an age searching for solutions to moral decline, corruption, social fragmentation, intolerance, inequality, and spiritual emptiness, the revival of taqwa can offer a profound path toward renewal. Individual reform and social transformation are not separate projects; they are interconnected stages of the same moral journey. When individuals reform themselves through God-consciousness, sincerity, discipline, justice, mercy, and accountability, they become agents of positive change in their families and communities. Thus, the path towards a better society does not begin merely with changing systems; it begins with changing hearts. Taqwa changes the heart, the changed heart reforms behaviour, reformed behaviour strengthens relationships, and strengthened relationships contribute to a renewed society. In this sense, taqwa truly is the key to individual reform and social renewal—a principle capable of transforming faith into character, character into responsible action, and responsible action into lasting social change.

(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

“Envy (hasad) is a universal affliction, but Islam provides a cure through faith, gratitude, contentment, and self-purification. Cleansing the heart frees individuals from constant comparison and competition, fostering inner peace and genuine joy for others’ blessings. True wealth lies not in material possessions, but in a heart grounded in faith, gratitude, and goodwill toward others.”

Envy weakens trust in Allah’s wisdom and distribution of blessings. Every provision—wealth, health, intelligence, honour, and opportunity—is granted according to Allah’s perfect knowledge. When a believer resents another person’s blessings, there is a danger of forgetting that Allah alone is the Giver. The Qur’an repeatedly reminds believers that He enlarges or restricts provision according to His wisdom. Accepting this reality nurtures humility, while resisting it breeds dissatisfaction and unrest. Envy also damages social relationships. Friendships built over many years can weaken when one person begins to resent another’s success. Families may become divided over inheritance, recognition, or differing levels of prosperity. In workplaces, jealousy can discourage cooperation, leading to gossip, backbiting, and unfair competition. Communities lose their unity when individuals seek to diminish others instead of encouraging them. The Prophet Muhammad (PBUH) warned believers against hatred, envy, and severing relationships, urging them instead to live as brothers and sisters united by faith and mutual goodwill. History offers numerous examples of how envy has shaped human behaviour. The brothers of Prophet Yūsuf (peace be upon him) allowed jealousy to cloud their judgment, believing that removing their brother would restore their father’s affection. Their actions caused years of grief for their family before they eventually repented. Their story demonstrates that envy rarely solves the problem imagined by the envious; instead, it creates new suffering and lasting regret. Likewise, Iblīs lost his honour not because of a lack of ability but because he refused to accept Allah’s command with humility. These narratives remind believers that arrogance and envy often travel together.
In the modern world, envy has assumed new forms. Digital technology has made comparison almost unavoidable. People frequently evaluate their own lives against edited snapshots of others’ achievements, unaware that social media often presents only carefully selected moments. The result is a culture in which many feel inadequate despite enjoying countless blessings. Islam encourages believers to free themselves from this unhealthy cycle by focusing on gratitude rather than comparison and by remembering that worldly appearances never reveal the complete reality of a person’s life. The Islamic cure for envy begins with strengthening one’s relationship with Allah. A heart firmly rooted in faith recognizes that every blessing is both a gift and a responsibility. Wealth must be earned lawfully and spent responsibly; knowledge must be used to benefit others; influence must be exercised with justice. Understanding this transforms envy into reflection. Instead of asking why another person possesses a blessing, the believer asks how to fulfil his or her own responsibilities before Allah. Gratitude (shukr) is among the most powerful remedies for envy. The Qur’an promises that gratitude brings increase, not only in material blessings but also in spiritual contentment. A grateful believer develops the habit of recognising Allah’s favours in everyday life—health, faith, family, opportunities to learn, sincere friendships, and the ability to worship. As gratitude grows, resentment gradually fades because the heart becomes occupied with appreciation rather than comparison.
Another essential remedy is qanāʿah, or contentment. Contentment does not mean abandoning ambition or refusing to work for improvement. Islam encourages excellence in education, business, and service to society. However, ambition should never come at the expense of inner peace or moral integrity. A contented person strives diligently while accepting that the final outcome rests with Allah. This balance protects the heart from despair when ambitions are delayed and from arrogance when success is achieved. The Prophet Muhammad (PBUH) also taught believers to pray for those whom they might otherwise envy. This practice transforms negative emotion into sincere goodwill. Supplicating for another person’s continued blessings softens the heart and weakens resentment. It reminds believers that Allah’s mercy is unlimited and that one person’s success never diminishes another’s opportunities. In Islam, blessings are not finite possessions over which people must compete; rather, Allah’s generosity encompasses all of creation. Remembering Allah through regular dhikr further protects the heart. Daily recitation of the Qur’an, morning and evening supplications, and consistent remembrance help believers maintain awareness of Allah’s presence. Such remembrance shifts attention away from worldly comparisons and toward eternal success. A heart occupied with the remembrance of Allah has little room for resentment because it draws its strength from a source greater than material achievement. The company one keeps also influences the state of the heart. Associating with people who constantly boast about wealth, status, or possessions may encourage unhealthy comparison. By contrast, companionship with humble, grateful, and righteous individuals nurtures contentment and sincerity.
The Prophet (PBUH) advised believers to look toward those who possess less in worldly matters, as this helps one appreciate Allah’s blessings rather than underestimate them. Ultimately, the opposite of envy is not poverty or lack of ambition; it is love for others, gratitude to Allah, and confidence in His perfect justice. A believer who celebrates another person’s success while striving honourably for personal growth embodies the spirit of Islamic brotherhood. Such a person understands that the greatest achievements are not measured by wealth or recognition but by purity of heart, noble character, and closeness to Allah. As the world becomes increasingly competitive and driven by outward appearances, the timeless teachings of Islam remain profoundly relevant. They remind us that genuine success begins within. A heart cleansed of envy becomes capable of compassion instead of resentment, cooperation instead of rivalry, and gratitude instead of complaint. It finds peace not because life is free of challenges but because it trusts the wisdom of the One who controls all affairs. The silent poison of envy can affect anyone, regardless of age, education, or social standing. Yet Islam offers hope alongside its warning. Through sincere faith, gratitude, contentment, remembrance of Allah, and continuous self-purification, the disease of hasad can be overcome. The believer who strives to cleanse the heart discovers a freedom that no material possession can provide—the freedom to rejoice in the blessings of others, to appreciate one’s own gifts, and to live with the inner peace that comes from complete trust in Allah. In a society increasingly shaped by comparison and competition, this timeless Islamic message deserves renewed attention. It reminds us that the richest person is not the one who owns the most, but the one whose heart is free from envy and filled with faith, gratitude, and sincere concern for the well-being of others.
(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

Prophet Muhammad, may the mercy and blessings of Allah be upon him, was asked, “O Messenger of Allah, where was our Lord before He created His creation?” He said: “Nothing existed but Him, with nothing beneath Him and nothing above Him.”(Tirmidhi) Think about how amazing that is, basically it tells us that there is nothing but Allah that is truly worthy; creation needs Allah and nothing else because in the beginning there was Allah while there was nothing else. Allah says in the Quran: “Allah is the Creator of all things and He is the Guardian over all things.” (Quran 39:62) So everything besides Allah was created by Him, is under His dominion and His disposal, and He brought it into existence. Jubayr (R.A), a contemporary of Prophet Muhammad (pbuh) describes himself, saying, “I was one of the greatest enemies of the Prophet,” and he said, “I hated him more than any other human being on the face of this earth,” but then something strange happened. “One time I walked into the mosque and I heard the Prophet reciting verses from Surah at-Toor (Quran 52:35-36), ‘Were they created from absolutely nothing or are they themselves suggesting that they are the creators? Or did they create the heavens and the earth? Rather they have absolutely no idea, they are at confusion!’” Jubayr (R.A) says that at that moment when the Prophet said that, even though he wouldn’t officially accept Islam until later on in his life, “faith entered my heart. I knew at that point that there is absolutely no way that there is no God!” If you just sit with yourself and you go through the process of elimination of the possibilities of how we and everything else around us is here, you will find that there is no other way to explain it except by God. Regarding the creation of the water, throne (Arsh) and the footstool (Kursi), Prophet Muhammad (pbuh) said: “Nothing existed but Him, with nothing beneath Him and nothing above Him. Then He created His Throne above the water.” (Tirmidhi, Ibn Majah). The Prophet Muhammad (pbuh) tells us that there was Allah first and nothing else. Then, Allah created the water and the Throne (Arsh). They were created independent of any angels and were created before the creation of the heavens and the earth. Prophet Muhammad (pbuh) said, “There was Allah, and there was nothing else besides Him, and His Throne was over the water. He wrote all things in the Book (in heaven) and He created the heavens and the earth.” (Saheeh Al-Bukhari) Allah mentions many times in the holy Quran that He is the Lord of the Glorious Throne, because it is one of the foremost and most magnificent of his creations.
The Kursi is a Footstool that is like a stair to the Throne and God is above the Throne, yet nothing is hidden from Him. In the greatest verse of the Quran, known in Arabic as Ayah al-Kursi, or the “Verse of the Footstool,” before God mentions His Footstool, He mentions His knowledge.” (Quran 2:255).His Kursi, the Footstool, alone has all of the heavens and the earth under it (Quran 2:255). The Prophet Muhammad (pbuh) said, “The Footstool in relation to the Throne is no more than a ring of iron thrown into an open desert on earth.” (afsirTabari) Also, Ibn Abbas (R.A) said that if the Kursi, the Footstool, encompasses the entire heavens and earth, then what about the Throne?We have absolutely no indication of how great is the Throne in size and obviously we cannot estimate the greatness of God Himself.God is not distant; He stresses throughout the Quran that He is with us wherever we may be. In Surah al-Hadid (Chapter 57), immediately after God tells us that He rose above His Throne, He tells us that He knows everything that goes in and out of the earth, everything that descends from the heaven and what ascends therein, in short, He knows the minutest details of everything (Quran 57:4). We know Allah is above His Throne, but He is Omnipotent and His knowledge encompasses everything. Moreover, Allah talks about the great angels that carry the Throne. They are huge magnificent creatures from the best of God’s angels. On the Day of Judgement, God tells us there will be eight angels that will bear His Throne (Quran 69:17).
The Prophet Muhammad (pbuh) said, “I was permitted to speak about one of the angels of God, the Almighty, the All-Powerful, who is one of the bearers of the Throne and (to tell you) that the distance between his earlobe and his shoulder is a journey of seven hundred years.” (Abu Dawud) It was also narrated with this wording, “The distance is (like) that of a bird flying for seven hundred years.” (Ibn Abi ‘Asim)God tells us that those angels who bear His Throne and those around it glorify His praises, believe in Him and ask for forgiveness for those who believe. They pray for them saying “Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire.” (Quran 40:7)They are glorifying God and declaring the perfection of God to show that God is independent of the Throne and is independent of those who bear the Throne. God does not need the Throne; God does not need those who bear the Throne.After the creation of the water and the Throne, Allah created the Pen. When the Prophet Muhammad (pbuh) says that Allah created the Pen, he says that His Throne was settled upon water, that there was a layer of water under the Throne of God.”God ordained the measures of the creation fifty thousand years before He created the heavens and the earth while His Throne was over the water.”(Saheeh Muslim) What are the dimensions of the Pen? How does it look? We have absolutely no idea.The Prophet Muhammad (pbuh) said, “God said to the Pen: ‘Write.’ It said: ‘O Lord, what should I write?’ He said: ‘Write down the decrees of all things until the Hour begins.’” (Abu Dawud). Al-Qurtubi said, “Idris, upon him be peace, was the first to write with the pen, the first to sew and stitch his clothing, and the first to study knowledge of the stars, their calculations, and their movements” (Tafsīral-Qurṭubī 19:56).
Writing, a process of using symbols (letters of the alphabet, punctuation and spaces) to communicate thoughts and ideas in a readable form isn’t something alien to Muslims or Islam. In fact, putting pen to paper features heavily in Islamic history, and it’s a major reason why we have bound copies of the words of Almighty Allah (SWT) today, as well as traditions of Prophet Muhammad (pbuh).In fact, Allah (SWT) in His infinite knowledge and wisdom taught us more than 1400 years ago that it’s through the pen that we gain knowledge. Holy Quran says, “Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not” (Quran: Chapter 96, Verses 3-5). This verse of Quran is humbling as it teaches us two key points: (i) We inherently possess no knowledge and know nothing until He grants us knowledge. This is reinforced by the fact that Prophet Adam (A.S) knew nothing of creation until Allah (SWT) taught him their names. (ii) We are set apart from other creatures in that we are possessors of knowledge, and He has taught us to propagate and preserve what we know through the art of writing through the use of a pen. Through writing, we learn, expand, and grow — one generation to another.

“Islam emphasizes Allah’s absolute sovereignty as Creator and highlights the profound spiritual, historical, and intellectual importance of the pen in recording knowledge, destiny, and divine mercy.”

The significance of writing is great and every single one of us can reap its benefits whether we consider ourselves to be writers or not. The researchers reported that the physical act of writing with a pen or pencil increases activity in certain sections of the brain, and research conducted at the University of Texas discovered that journaling increases the strength of T-lymphocytes, which are the immune cells that help our body fight off infection. So, if there was ever a great time to whip out your favourite notebook and pen, it would be when you’re feeling unwell. It’s important to note that these benefits come from the action of writing by hand as opposed to typing on a keyboard or touch screen device, which has become all too common in our digital age. If you’re in the habit of writing everything digitally (especially on your phone), make a pledge to switch to writing things on paper. When you feel overwhelmed and feel like your life needs an overhaul, pause, put pen to paper, and unload. Muslims – in theory – have traditions that value the power of the pen.
Islam was revealed to save people from bloodshed and misuse of the sword. The first instruction was not to slay, fight or combat (all defensive measures to fend off aggressors against faith, homeland, intellect, dignity, progeny and property) Chapter 68 in the Quran is named “Al-Qalam” (the pen). It opens up with the verse: “By the pen and what they inscribe.”In Chapter 96 of the Quran one finds another reference to the high value placed on the might of the pen; “Who taught by the pen. Taught mankind that which he knew not” (96:4-5).Reading, writing and reasoning are all part and parcel of the way of life Islam is all about. In Chapter 55 we find “Allah – Most Gracious! It is He Who has taught the Quran. He has created man. He has taught him eloquence (intelligence)” (55:1-4)The didactic ethos of numerous Quranic injunctions on the pen, knowing and reasoning, seem to be lost today in the heap of ignorance. Islam never began with jihad (a holy war). The miracle of the Prophet Muhammad is that he knew when to retreat (via Hijra or emigration) to build values of solidarity, peaceful coexistence with all kinds of “otherness” (such as in Medina and hostile Arab tribes), create know-how, and voluntarism in faith and membership of community, along with moderation (Wasatiyya). Islam values pen, Allah says,“ Nun ,By the pen and what the (angels) write (in the Records of men).” (Al-Qalam :1).
Allah says, “Read! And your Lord is the Most Generous,Who has taught (the writing) by the pen (the first person to write was Prophet Idrees (Enoch)),Has taught man that which he knew not.”( Al-Alaq 3-5). Allah says, Neither did you (O Muhammad ) read any book before it (this Qur’an), nor did you write any book (whatsoever) with your right hand. In that case, indeed, the followers of falsehood might have doubted.( Al-Ankabut 48)Allah says, “ You were not with them , when they cast lots with their pens as to which of them should be charged with the care of Maryam.” (Al Imran 44)Allah swears by the Pen. The pen is one of Allah’s Signs and the first thing He created. Allah’s Qadr, legislation and revelation all are recorded by the pen. Furthermore, the pen has played a major role in preserving the sciences of Islam along with defining what is beneficial for the Muslims in this life and in the Hereafter.
The various leading roles of the Pen are (a) The Pen for the Qadr: This is the pen Allah used to write the destiny of creation. (b) The Pen for Revelation: This pen is used to record Allah’s words given to His Prophets and His Messengers, along with their companions. This pen passes Judgment on the World. The scholar serves this pen’s judgment to the people in power to execute its law. The Prophet (SallAlla hu Alayhi Wasalam) ascended on the night of Isra to a place where he heard the pens squeaking. These pens are those that write whatever affairs Allah decides for the entire the World. (c) The Pen that carries out Allah and His Messenger’s orders: This is the pen used by the Jurists and the Muftis. It serves in maintaining people’s honor, property, lineage and rights. The people who push this pen are obliged to follow Allah’s orders between His slaves. Rulers and kings are endowed with these pens and the scholar fulfils the primary duty of this pen. (d) The Doctor’s Pen: This pen looks after people’s health. It repels anomalous physical conditions. In fact this is among the most beneficial pens after the pen for spiritual medicine. Mankind needs this pen and those who write with it. (e) The Pen for the Kings, their deputies, and state politicians: The one who uses this pen, along with those who share in its usage are among the most powerful writers. (f) The Pen for the Judges: This pen guarantees rights and executes orders. It safeguards blood and protects property. Therefore when an oppressor takes something wrongfully this pen returns it to the rightful owner. The judges’ pen establishes justice and settles disputes. (g) The Pen for Witnesses: This pen protects people’s right and preserves whatever rights are lost.The key role of this pen is to protect the blood, the off-spring, the linage, the property, and the rights of mankind. Whenever this pen is corrupt the world is corrupt with the most notorious corruptions. When this pen is upright the Worldly affairs are upright. (h) The Pen that Records World History and its events: This pen writes history and records world events. It reports from one nation to another and from one generation to another. (i) The Pen for refuting Falsehood: This pen refutes deception, raises the Sunnah and exposes the various kinds of falsehood from innovators. In brief, the Messenger of Allah, peace and blessings be upon him, said, “When Allah completed the creation, He wrote in His book with Him upon the Throne: Verily, My mercy prevails over My wrath.” (Ṣaḥīḥ al-Bukhārī 3194, Ṣaḥīḥ Muslim 2751)The pen is seen as an important symbol of wisdom in Islam so we should never misuse it.
(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”)

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Every 11 July, World Population Day invites the world to look beyond headlines about “too many people” or “not enough babies” and ask a more important question: are societies prepared to support the people they already have? The answer, in many places, is uneven. The present global population is approximately 8.3 billion people, according to live trackers and recent demographic data from the worldometer Live Population Clock and the US Census Bureau. The global population has grown to about 8.2 billion in 2024 and is projected by the United Nations to peak in the mid-2080s at around 10.3 billion before slowly declining toward the end of the century. Yet the deeper issue is not population growth alone; it is how governments plan for housing, health care, education, jobs, food systems, and the environment as populations change. World Population Day was established in 1989 by the then-Governing Council of the United Nations Development Programme and was first observed on 11 July 1990 in more than 90 countries. Its original purpose remains strikingly relevant: to focus attention on the urgency and importance of population issues and their links to development and the environment. More than three decades later, the day is less about counting people and more about confronting the quality of life that people can actually enjoy.
A Shifting Global Picture: The world’s population is not growing at the same pace everywhere. The United Nations has said that population growth is uneven, with many of the least developed countries facing rapid growth alongside climate vulnerability and development pressures. At the same time, some countries are ageing quickly and must rethink pensions, health systems, and labor markets. The UN has also projected that 68% of the world’s population will live in urban areas by 2050, making urban management one of the defining policy challenges of this century.
UNFPA’s 2025 State of World Population report adds an important correction to the common debate: the central issue is often not that people are choosing to have fewer or more children, but that many cannot realize their reproductive goals because of social, economic, and health barriers. In a UNFPA–YouGov survey across 14 countries representing more than a third of the world’s population, 18% of adults said they expected not to have the number of children they desired. Financial constraints were the leading reason, cited by 39%, while job insecurity and fears about the future also played major roles.
Why Rapid Growth Strains Systems: Population growth becomes a crisis when institutions fail to keep pace. In many developing countries, rising numbers in cities and towns overwhelm infrastructure that was never designed for such speed. Roads clog, schools expand beyond capacity, hospitals become crowded, and water systems are stretched thin. The World Bank’s development data framework tracks these pressures through indicators on poverty, education, health, labor, sanitation, and infrastructure, underscoring how closely population dynamics and development outcomes are linked.
The pattern is familiar in many fast-growing economies: job creation lags behind labor-force growth, low-cost housing falls short of demand, sanitation coverage remains incomplete, and schools struggle with teacher shortages and overcrowding. The result is not merely inconvenience. It is a slower climb out of poverty, weaker social mobility, and a greater divide between those who can afford services and those who cannot. The World Bank’s low-income country profile, for example, shows how poverty, unemployment, limited electricity access, and low access to safely managed sanitation can coexist with rapid demographic pressure.
Education and health are especially important because they shape whether population growth becomes a dividend or a burden. Where girls stay in school longer, women have better access to health services, and families can make informed choices about childbearing, fertility tends to fall gradually and living standards usually improve. Where those systems are weak, growth becomes harder to absorb and easier to mismanage.
Environment Under Pressure: The environmental consequences of poor population management are often visible first in forests, rivers, air, and waste systems. More people mean higher demand for land, energy, water, and food, and when planning is weak, this demand can accelerate deforestation, habitat loss, pollution, and biodiversity decline. The United Nations has linked population growth, environmental degradation, and climate change as interconnected challenges rather than separate problems.
This is not because human beings are inherently destructive, but because concentrated demand can outpace the capacity of ecosystems and public institutions. Expanding settlements can push agriculture deeper into forests. Rising consumption can increase solid waste and plastic pollution. Heavy groundwater extraction can worsen water scarcity. As climate change intensifies droughts, floods, and heat stress, vulnerable populations are hit first and hardest. The UNFPA has noted that rapid population growth in many least developed countries compounds development challenges and climate vulnerability. The lesson is simple: population pressure becomes environmentally damaging when land use, transport, waste management, and resource allocation are badly managed. With better planning, larger populations can also support innovation, cleaner infrastructure, and more efficient use of resources.

“A growing population is a powerful asset rather than a burden if societies actively invest in education, health, skills, and empowerment. Backed by planning, innovation, and fair institutions, population growth transforms numbers into capability and progress, driving creativity, productivity, and national strength.”

Health, poverty, Mobility: Population growth can magnify public-health risks when systems are underfunded. Overcrowded housing, insufficient sanitation, and limited access to reproductive and maternal health services can increase disease burdens and maternal mortality. WHO has emphasized that the health of women and children remains central to population and development outcomes, especially in developing countries. The UN Secretary-General has warned that hundreds of women still die needlessly every day in pregnancy and childbirth, mostly in developing countries. The social effects are equally important. When economies cannot create enough decent work, unemployment and underemployment rise, especially among young people. That can fuel outward migration, overcrowding in secondary cities, or dependence on informal work. Poverty then becomes both a cause and a consequence of weak demographic planning. In this sense, population growth affects quality of life less through sheer numbers than through whether states can provide safety, dignity, and opportunity.
What Works Elsewhere? Some countries have shown that population-related challenges can be managed successfully when policy is consistent and people-centered. The key lesson from these cases is not any single model, but a common pattern: invest early in education, health, gender equality, and family planning; improve women’s access to rights and services; and build institutions that can adapt to demographic change.
UNFPA’s 2025 report argues that governments should avoid coercive or simplistic responses to fertility trends and instead remove the barriers that prevent people from forming the families they want. That means making parenthood more affordable, ensuring access to reproductive health services, supporting paid family leave, and reducing gender inequality in work and care responsibilities. Countries that have advanced most effectively on these fronts tend to have stronger human-capital outcomes, more resilient labor markets, and better long-term social stability.
The broader lesson for developing countries is that demographic pressure can be managed when public policy is coordinated across sectors. Health ministries cannot do it alone. Neither can education systems, urban planners, or environmental agencies working in isolation.
Policy Priorities That Matter: A sustainable population strategy should begin with practical, measurable action.
• Strengthen healthcare systems, especially maternal, child, and reproductive health services.
• Expand access to quality education, with a special focus on girls’ schooling and retention.
• Promote gender equality and women’s economic participation.
• Support responsible family planning through information, choice, and affordability.
• Invest in housing, sanitation, transport, water, and renewable energy infrastructure.
• Build smart cities and towns through land-use planning that anticipates growth.
• Protect forests, water sources, and biodiversity through enforcement and restoration.
• Use evidence-based public policy instead of slogans, panic, or coercion.
These priorities are not separate from population policy; they are the policy. UNFPA’s findings show that people’s fertility decisions are shaped by housing costs, job insecurity, future anxiety, and unequal domestic responsibilities. That means good governance is not abstract. It directly affects whether people can build the families and futures they want.
Shared Responsibility: Governments carry the primary burden, but they are not the only actors. Educational institutions can help by spreading demographic literacy, improving access to science and public-health knowledge, and preparing young people for informed life choices. Civil society organizations can support reproductive rights, community health, and local participation. Communities can challenge harmful norms and support women’s autonomy. Individuals can make responsible decisions about family size, resource use, waste, and civic engagement. In a world where urbanization is rising and population growth is uneven, collaboration matters more than ever. Population policy should therefore be treated as part of a wider development contract: one that links human rights, sustainability, economic opportunity, and resilience.
A Human Resource To Nurture: The conversation about population should move away from fear and toward responsibility. People are not the problem; neglect is. A growing population, properly educated, healthy, skilled, and empowered, is not a burden but a powerful human resource. When backed by planning, innovation, and fair institutions, population becomes a source of creativity, productivity, and national strength. That is the real message of World Population Day. The future will not be shaped by how many people there are alone, but by whether societies choose to invest in people well enough to turn numbers into capability, and capability into progress.
(Mariya Mushtaq is a freelancer and Dr Bilal A Bhat Professor & Head (Agri. Econ & Statistics, FOA at S K University Of Agriculture Sciences & Technology Kashmir SKUAST-K, Srinagar, J&K. 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”)

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