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”)

intizarahmd@rediffmail.com, bhat_bilal@rediffmail.com

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”)

bhat_bilal@rediffmail.com

Discipline is among the most vital qualities that shape human character, representing a framework of principles and guidelines that govern how tasks and responsibilities are carried out. It embodies honesty, diligence, motivation, and perseverance, while ensuring order, efficiency, punctuality, and concentration in daily life. Without discipline, existence becomes directionless, much like a vessel adrift without navigation. Although many people recognize the concept, few grasp its deeper essence. Practicing discipline consistently is essential, as it channels one’s energy toward constructive habits and positive outcomes. Within Islam, discipline is elevated to a moral and spiritual obligation. The faith prohibits indulgences such as alcohol and gambling, which erode responsibility and lead to disorder, while encouraging believers to cultivate self control and accountability. A disciplined lifestyle simplifies challenges, helps individuals achieve their aspirations, and nurtures societies that are compassionate and law abiding. The regulation of human behavior under a unified system of values is a key factor in stability and success, whereas the absence of such regulation becomes one of the greatest struggles a person can face in life.This happens when man is left without guidance from Allah (S.W.T.) and under these circumstances, man’s life becomes miserable on this earth and Hereafter. By being discipline, we make sure that every time that passed is worth spent, and we left no regret in there. As Allah (S.W.T) said in the Holy Quran, those who waste their time is living their life in vain. Be discipline in doing prayer in the pleasure of Allah, you spent your time under His blessing. Be discipline in working hard, you harvest the fruit in the world in no time. A disciplined person is focused and know how to schedule the time properly. He always has the time to complete all the tasks within given deadlines as he understand the value of time and don’t believe in wasting time on unnecessary things. The great leaders follow a very tight schedule and maintain discipline in their life to become good leaders.
Good discipline generates a positive feelings towards society, creates confidence and eagerness to do something great. Disciplined people are more focused both mentally and physically.They are better able to align their body and mind with their ideas and goals. Disciplined people always have time to revise their work and improve their decisions as they finish their work within the given deadlines.The disciplined people are more motivated and concentrated. Therefore, they achieve more when compared to a person who are not disciplined with the activities they undertake. With discipline, comes stability in all the tasks as it helps to schedule and organize the activities and tasks in a proper structure. A person is sure to succeed in his/her life, if he/she is focused and regularly follows that particular structure. The great responsibility comes with great discipline. It is very important to regularly follow and fulfill the responsibilities as only by making schedules and timetables a person cannot become successful. In every society, a disciplined person is always respected and He/She is looked upon as role models and mentors.
Modern society suffers a lot from anxiety and depression. Disciplined life will help an individual them to reduce stress and take control of their tasks. They would be able to overcome their fears and also control their emotions. Disciplined people are like assets to society as in absence of law and order, discipline is required to prevent bad activities in the society. Disciplined people have time to do every activity in the schedule and they plan their schedule in such a way that improves both their academic/institutional performance and also their physical health. The disciplined individuals know what is good and bad for them and thereby have good eating habits, exercising habits, sleeping and waking up patterns, etc. The holy Qur’an teaches us about the nations of people and individuals that were blessed with financial wealth, and physical strength, but they refused to live their lives according to the regulations of Allah (S.W.T.), so He destroyed them and their wealth. This happened in the past it is happening now, and sure it will happen in the future until the Day of Judgment. Allah (S.W.T.), did not leave man without a system to regulate his conduct and behavior as He (S.W.T.) sent legislation to make man’s life the best on this earth so that he will be happy in this life and in the Hereafter. Allah (S.W.T.) says about Qur’an in surat At-Takwir, (verse 27&28), “Verily, this (the Qur’an) is no less than a reminder to (all) the Alamin (mankind and jinn), to whomsoever among you wills to walk straight.” Allah (S.W.T.) ordered His prophet (S.A.W.) and the believers to be disciplined based on Islam and taught them not to transgress: Allah (S.W.T) says in surat Huod, (verse 112), which is translated as, “So stand (O Muhammad) firm and straight (on Islam) as you are commanded and those who are with you (your companions) and do not transgress…” Ibn Abbas (R.A.) said: “There was no verse in the Qur’an harder on the prophet (S.A.W.) than this verse.”
For this reason, when the companions of the prophet (S.A.W.) said: “Your hair is getting gray early”, he replied: ” Surat Hood and its sisters made my hair gray.” Allah (S.W.T.) ordered His prophet (S.A.W.) in another verse in surat Ash-Shuora, (verse 15), which is translated as, “So unto this (Islam) alone then invite (people) (O Muhammad) and stand firm and straight (on Islam) as you are commanded…” Reported by Imam Muslim, a man said O Messenger of Allah; tell me something of Islam, which I will not ask anyone else about it. He (S.A.W.) said: “Say, I believe in Allah and then be steadfast.” Imam An-Nawawi said: “This hadith is one of the great ones that Islam is based on.” To be steadfast is to abide by Islam and it is a high degree that shows complete belief and great strength. Omar (R.A.) said: “Steadfast is enjoining what is good and forbidding what is evil and not deceit like the deceit of the fox.” This means discipline according to the Islamic system. Islam teaches us how to regulate our behavior and conduct in all aspects of the Deen; in the Aqeedah, in the Ibadat, in human relations, and in the rules of Halal and Haram. In the Aqeedah, We must believe what Allah (S.W.T.) requires us to believe without additions, deletions, or changes. Islam teaches us how to perform Ibadat, person cannot worship Allah (S.W.T.) in whichever way he chooses, nor can he worship Allah (S.W.T.) whenever he wants. The prophet (S.A.W.) says: “Pray as you see me pray.” He also said: “Take from me your rituals of Hajj.”

“True discipline transcends mere rewards and punishments; it is a consistent, orderly submission of the ego to a higher harmony that refines character and strengthens society. Islam operationalizes this by providing a comprehensive, purposeful framework governing all aspects of life—from knowledge and worship to social conduct. The passage concludes with a prayer for divine guidance, forgiveness, purification, and the easing of personal and communal hardships.”

Islam also clarified to us the rules of Zakah and fasting. If we take, as an example, Salah, which is a frequent Ibadah one that is performed 5 times a day, we will find it to be a set of specific acts that were handed down to us from the prophet (S.A.W.). So, it is not allowed for anyone to add to it, or delete from it. This teaches us to discipline our life because Ibadat is to follow and not to invent. If we look into the prayer of Jama’ah (prayer in congregation) and its rules, we will find a great lesson of discipline. Islam also taught us to be precise with the time of all Ibadat. Allah (S.W.T.) did not order us to perform prayer only, but He (PBUH) ordered us to perform it at specific times in surat An-Nisa’, (verse 103), which is translated as, “…Perform As-Salat. Verily, As-Salat (the prayer) is enjoined on the believers at fixed times.” Jibreel clarified to the prophet (S.A.W.) the beginning time and the ending time of every prayer. If someone wanted to pray prayer only minutes before it is due, it will not be accepted. This is a great lesson. It occurs five times a day and teaches us discipline.The same thing applies to fasting. Allah (PBUH) ordered us to fast the month of Ramadan. The prophet (S.A.W.) told us how to begin fasting the month of Ramadan and how to end it. He also forbade us to start fasting the month of Ramadan before it is due and forbade us to fast the day of Eid. He specified to us that fasting is from dawn to sunset.
The prophet (PBUH) commanded us to delay Souhoor (special meal before dawn) till sometime before dawn, and commanded us to breakfast immediately after sunset. All of this injunctions aid to the disciplining process. The same thing applies to Zakah. If it is the Sadaqatal fitr (breakfast charity), the prophet (S.A.W.) specified the time when it should be given away, and that it must be paid before the prayer of Eid. He also specified all the kinds of things from which we can give Sadaqatal fitr. If it is the Zakah of Money, he (PBUH) specified to us that it be once a year upon the rich. He also specified to us the amounts of Zakah prescribed for gold, silver, farm, animals and all kinds of monetary possessions. Islam specified to us whom Zakah should be given to. So, none of us can spend it as he wishes. This teaches us discipline. As to the Udhiah (sacrificing animal), Islam specified its rules to us all. It is to be done after the Eid Salah, and if it is done before the Salah, it will not be accepted. As to Hajj, it is an obligation that cannot be performed except within a certain period of time and in a specific place.
If someone wanted to perform Hajj when it is not due or in a different place, it will not be accepted. This teaches us discipline. These examples show that Islam teaches us to discipline ourselves and to regulate our actions, sayings, conduct and behavior so that we become disciplined individuals, families, and societies within the system of Islam. Islam taught us to abide by all its rules concerning human relations, and business transactions. Islam also taught us to discipline ourselves through its political system that is followed by the Islamic state, starting from electing the ruler, his conditions, qualifications, responsibilities, to appointing governors, judges to their positions, responsibilities and how to terminate them and so on. Islam is the Deen of Allah (S.W.T.) and it is a complete way of life to all humanity. Whoever believes in it and acts accordingly will be raised to discipline his life and regulate his actions and stay away from chaos. Every individual must be disciplined based on the principles of Islam derived from the Quran and the teachings of the Prophet Muhammad (pbuh). Muslims are expected to behave with self-discipline and noble conduct in every situation. Discipline differentiates humans from beasts. It is a sign of Allah’s care when a person tries to change himself and develop. A discipline behaviour had been shown by every Muslim’s role model in life. Every human desires success in life, but success depends on strictly following the path of discipline. Training ourselves to think of Almighty Allah, to see the beauty of Allah’s signs in the world, to feel gratitude for this existence and the good things Allah has provided for us, is an important discipline indeed. Seeking knowledge is inescapable aspect of the discipline of Allah.
Rather than wallowing blindly and ignorantly in our own little cocoons and being concerned only with the limited aspects of creation that help us satisfy our desires, we should seek knowledge of Allah and knowledge of His creation for its own sake. Knowledge is its own reward, but to attain it we must submit to the discipline of knowledge-seeking. We must establish the habits of Salah, fasting, charity, thikr, and so on. And we must discipline ourselves to seek Islamic knowledge. That does not mean that we should study nothing but Fiqh and ignore literature, philosophy and science. Instead, we should study all of the creation, including human beings and the societies they live in, beginning with the postulate that the things we are studying are signs of Allah, and that divinely revealed guidance can help us in our search for truth. True knowledge must be anchored in the foundational truths revealed in the Qur’an, rather than being reduced to a scattered collection of facts that lack coherence or purpose. Islam, in this regard, offers more than spiritual guidance; it provides a comprehensive intellectual framework — a meta discipline that organizes and informs all other areas of study and practice.
To live with discipline is to align oneself with a source of guidance, whether that source is a teacher, a moral principle, a community, a historical tradition, or a set of ideas, and to shape one’s conduct and outlook accordingly. For any society aspiring to progress, discipline is indispensable, for it is the pathway to success in every sphere of life, whether academic, social, or institutional. Without a firm commitment to discipline, true achievement remains elusive. Discipline is not confined to systems of reward and punishment; it is expressed in consistency, timeliness, and orderly conduct. It requires surrendering the ego to a higher harmony, one that transcends selfish desires and bodily impulses. On both the personal and collective levels, discipline refines character, strengthens attitudes, and reflects the values of a society. It sharpens both body and mind, enabling individuals to overcome challenges and communities to flourish in peace and respect. In truth, life without discipline is no life at all. Islam therefore provides a comprehensive order — a discipline that embraces all aspects of existence and ensures that knowledge, worship, and social conduct are purposeful and meaningful. May Allah forgive us, guide us, purify our speech, cleanse our hearts, and set our affairs right. O Allah, remove our hardships, ease our burdens, and heal our illnesses. Aameen!
(The authors write regularly on Islamic Topics exclusively for the opinion pages of “Kashmir Horizon”. The views, opinions and conclusions expressed in this article are those of the authors and aren’t necessarily in accord with the views of “Kashmir Horizon”)

intizarahmd@rediffmail.com

bhat_bilal@rediffmail.com

“National Statistics Day 2026 honors the legacy of Professor P. C. Mahalanobis and highlights how vital statistics are to modern progress. It emphasizes that data acts as the foundational language for evidence-based decisions across critical sectors like healthcare, governance, and AI, driving sustainable national growth and societal welfare.”

The significance of statistics extends far beyond government offices and research laboratories. Its applications touch every aspect of modern life. For example, Statistics in Economics as Statistical tools are used to measure: Gross Domestic Product (GDP), Inflation rates, Employment and unemployment, Poverty levels, Income distribution, International trade. Economic forecasting, budgeting, and policy evaluation are impossible without statistical analysis. Statistics Statistics in Agriculture as Agricultural scientists use statistics to:Design field experiments, Compare crop varieties, Assess fertilizer effectiveness, Estimate crop production, Monitor food security etc. India’s agricultural planning depends extensively on sample surveys and statistical estimates.Statistics in Forestry as Forestry research extensively uses statistical techniques for:Forest inventory and assessment, Estimation of timber volume, Biodiversity studies, Wildlife population estimation, Carbon sequestration measurement, Climate change assessment.Foresters employ sampling methods to evaluate forest resources and support sustainable management.
Statistics in Medicine and Public Health as Medical research depends heavily on statistics including: Clinical trials, Drug efficacy testing, Disease surveillance, Epidemiological studies, Public health planning. During pandemics and disease outbreaks, statistical models help predict disease spread and evaluate intervention strategies. Statistics in Education as Educational institutions use statistics to: Measure student performance, Evaluate educational programs, Conduct educational research, Assess literacy rates, Improve learning outcomes etc.Statistical analysis helps identify strengths and weaknesses within educational systems. Statistics in Business and Industry as Modern businesses use statistics for: Market research, Consumer behavior analysis, Quality control, Demand forecasting, Risk management, Financial planning etc.Companies increasingly rely on statistical techniques to gain competitive advantages in rapidly changing markets.Statistics in Environmental Studies as Environmental scientists use statistics to: Monitor pollution levels, Analyze climate change trends, Assess environmental impacts, Study biodiversity patterns, Evaluate conservation programs etc.Statistical models help predict future environmental conditions and guide sustainable development initiatives. Statistics in Social Sciences as Sociologists, political scientists, and psychologists use statistics to study: Human behaviour, Social change, Voting patterns, Public opinion, Social inequalities etc.Survey research and statistical analysis provide insights into societal trends and challenges.Statistics in Sports as Sports analytics has become a major field driven by statistics. Statistical methods are used to:Evaluate player performance, Develop team strategies, Predict outcomes, Enhance training programs etc.From cricket to football, statistics influences decision-making at every level of professional sports.
Statistics in Information Technology and Artificial Intelligence as the digital revolution has elevated statistics to unprecedented importance.Modern applications include: Machine learning, Artificial intelligence, Big data analytics, Predictive modeling, Recommendation systems, Cyber security.Algorithms powering search engines, social media platforms, and intelligent systems are fundamentally based on statistical principles.Statistics and Good Governance are related. Governments require reliable data to formulate effective policies and evaluate outcomes. Statistics assists in: Resource allocation, Development planning, Monitoring welfare schemes, Measuring socio-economic progress, Disaster management, Public service delivery.Evidence-based governance ensures that decisions are guided by facts rather than assumptions. Statistical systems therefore strengthen transparency, accountability, and efficiency in public administration. Despite technological advancements, several challenges remain: (i) Data quality and reliability (ii) Privacy and confidentiality concerns (iii) Data security (iv) Misinformation and misuse of statistics (v) Limited statistical literacy among the public. Addressing these challenges requires investment in statistical infrastructure, training, and ethical standards for data management.
Jammu and Kashmir has a rich legacy in the field of Statistics and has produced several distinguished statisticians who have earned recognition for their contributions to teaching, research, and the application of statistical science. Eminent personalities such as Prof. M. L. Tiku, Prof.HiraLal, M. Y. Bhat, Haji AltafHussain (ISS),Prof. G. H. Mir, Prof. Rahul Gupta, Prof. Bilal Ahmad Bhat, Prof. S. A. Mir, Prof. Tariq Rashid, Prof.Ajaz, Prof. Manish Kumar, Syed AdilBukhari (ISS),Prof. Peer Bilal Ahmad, Prof. Sheikh Parvaiz Ahmad and have played an important role in advancing the discipline. Their work has enhanced the reputation of Jammu and Kashmir at both the national and international levels. Today, statisticians serving in universities, research institutions, and government departments across the Union Territory continue to make valuable contributions through quality research, evidence-based policymaking, and capacity building, thereby strengthening the role of statistics in education, governance, agriculture, health, and socio-economic development.
Based on publicly available records, the following major statistics-related academic programmes held in Jammu & Kashmir during 2025
Date Institution Programme Remarks
29 June 2025 Directorate of Economics & Statistics, J&K 19th National Statistics Day
Theme: 75 Years of National Sample Survey. Held simultaneously at Srinagar and Jammu.
30 June 2025 Islamic University of Science and Technology (IUST) National Statistics Day Workshop
Invited lecture by Prof.Shalab (IIT Kanpur): Journey of Statistics to Data Science.
1 July 2025
Department of Statistics, University of Kashmir Academic Outreach & Interactive Session
Introduced school students to applications of statistics and career opportunities.
25 September 2025
SKUAST-K, Faculty of Agriculture
One-Day National Conference-cum-Workshop: Role of AI in Data-Driven Informed Decision Making
Organized by Prof. (Dr.) Bilal Ahmad Bhat, Head, Division of Agricultural Economics & Statistics, in collaboration with JKSTIC to commemorate the 132th birth anniversary of P. C. Mahalanobis.
20 October 2025
Department of Statistics, University of Kashmir
World Statistics Day 2025
Theme: Driving Change with Quality Statistics and Data for Everyone.
24 October 2025 SKUAST-K, Faculty of Horticultu World Statistics Day 2025 Celebration
Organized by the Division of Agricultural Statistics with invited experts from NSO, SKIMS, Directorate of Economics & Statistics and academia.
29 October 2025 IUST
World Statistics Day 2025
Lectures by experts from AMU and government departments highlighting the importance of quality statistics
8–14 December 2025
University of Jammu
Workshop: SPSS Unplugged – AI Perspective in Data Analytics
Conducted by the College Development Council in collaboration with the Department of Statistics.
Observations
SKUAST-K was particularly active, organizing both:
a. National Conference-cum-Workshop on 25 September 2025, and
b. World Statistics Day celebration on 24 October 2025.
Among all programs , the 25 September 2025 National Conference at SKUAST-K stands out as the only publicly documented national conference dedicated specifically to statistics, AI, and data-driven decision-making in J&K during 2025
It is concluded that National Statistics Day 2026 is an occasion to recognize the transformative power of statistics in shaping modern society. From agriculture and forestry to healthcare, economics, governance, and artificial intelligence, statistics provides the evidence needed to make informed decisions and achieve sustainable development. The legacy of Professor P. C. Mahalanobis continues to inspire statisticians, researchers, policymakers, and students across the nation. On this National Statistics Day, let us reaffirm our commitment to scientific inquiry, evidence-based decision-making, and the responsible use of data for the welfare and progress of society. Statistics is not merely a collection of numbers; it is the language through which nations understand their present and plan their future.
(The author is 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 author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
bhat_bilal@rediffmail.com

The 10th day of Muharram, known as ʿĀshūrāʾ, occupies a unique and honored place in Islamic history and spirituality. Muharram is the first month of the Islamic lunar calendar and marks the beginning of a new Islamic year. Unlike many cultures that celebrate the beginning of a new year with festivities and entertainment, Islam encourages believers to begin the year with reflection, worship, gratitude, and remembrance of Allah. Among the days of Muharram, the tenth day, known as ʿĀshūrāʾ, is especially significant because it is associated with major historical and spiritual events that carry profound lessons for humanity. The importance of ʿĀshūrāʾ is established through authentic narrations of Prophet Muhammad (PBUH) and through the Qur’anic accounts of Prophet Musa (Moses) (AS) and his people. The day serves as a reminder of Allah’s mercy, justice, and support for those who remain steadfast in faith. It also reminds Muslims of the values of patience, courage, sacrifice, and gratitude. For centuries, Muslims around the world have observed this day through fasting, prayer, remembrance of Allah, and reflection upon the lessons of Islamic history. The significance of this day extends beyond a single act of worship; it embodies an entire philosophy of faith, trust in Allah, and commitment to righteousness.
Muharram The First Month Of Islamic Year: Muharram is one of the most sacred months in Islam. Allah says in the Holy Qur’an:«“Indeed, the number of months with Allah is twelve months in the register of Allah since the day He created the heavens and the earth; of these, four are sacred.” (Surah At-Tawbah 9:36)». The four sacred months are Dhul-Qa‘dah, Dhul-Hijjah, Muharram, and Rajab. These months have been honored since the time of Prophet Ibrahim (AS). During these months, Muslims are encouraged to increase righteous deeds and avoid sinful actions.Muharram is unique because it is the only month specifically referred to in authentic hadith as “the Month of Allah.” The Prophet Muhammad (PBUH) said:«“The best fasting after Ramadan is fasting in Allah’s month, Muharram.”(Sahih Muslim)». This hadith highlights the spiritual excellence of Muharram and encourages Muslims to engage in voluntary fasting and other acts of devotion throughout the month. The arrival of Muharram also offers Muslims an opportunity to evaluate their past actions, seek forgiveness for mistakes, and make positive resolutions for the year ahead. Thus, Muharram serves as both a spiritual beginning and a reminder of accountability before Allah.
Meaning, Importance of ʿĀshūrā: The term ʿĀshūrāʾ originates from the Arabic word “ʿAsharah,” meaning ten. It refers specifically to the tenth day of Muharram.The significance of this day is not based on cultural customs or local traditions but on authentic teachings of Islam. Through the practice of fasting and remembrance, Muslims commemorate Allah’s blessings and reflect upon important events that demonstrate His power and mercy.Throughout history, Allah has supported His prophets and their followers in times of hardship. The day of ʿĀshūrāʾ symbolizes this divine support and serves as a reminder that sincere faith is ultimately rewarded.
The Story of Prophet Musa—Moses (AS): The central event associated with ʿĀshūrāʾ is the miraculous rescue of Prophet Musa (AS) and the Children of Israel from Pharaoh. Musa was one of the greatest prophets sent by Allah. He was chosen to guide the Children of Israel and to confront Pharaoh, who was among the most arrogant rulers in history. Pharaoh oppressed his people, claimed divinity, and persecuted those who believed in Allah. Allah granted Musa many miracles, including his staff turning into a serpent and his hand shining brightly. Despite witnessing these signs, Pharaoh continued his rebellion against Allah. Eventually, Allah commanded Musa to lead the believers out of Egypt. As they traveled, Pharaoh gathered a powerful army and pursued them. When Musa and his followers reached the sea, they found themselves trapped. The sea was before them, and Pharaoh’s army was behind them. Many people became frightened and believed there was no escape. However, Musa remained firm in his faith and declared:«“Indeed, my Lord is with me; He will guide me.”(Surah Ash-Shu‘ara 26:62)». Allah then instructed Musa to strike the sea with his staff. The sea split into towering walls of water, creating dry paths through which the believers crossed safely.When Pharaoh and his army attempted to follow, Allah caused the waters to return, drowning them completely. This event remains one of the greatest miracles described in the Qur’an.The rescue of Musa teaches believers that Allah’s help can arrive in unexpected ways and that no difficulty is too great for His power.
Why Prophet Muhammad (PBUH)Fasted on ʿĀshūrā: When Prophet Muhammad (PBUH) migrated from Makkah to Madinah, he noticed that the Jewish community observed fasting on the tenth day of Muharram. Upon asking about the reason, they explained that it was the day on which Allah saved Prophet Musa and his followers from Pharaoh.The Prophet (PBUH) replied:«“We have more right to Musa than they do.”». He then fasted on that day and instructed the Muslims to fast as well. This hadith, recorded in Sahih al-Bukhari and Sahih Muslim, demonstrates the connection between Islam and the previous prophets. Muslims believe in all prophets sent by Allah and recognize that they preached the same fundamental message: worship Allah alone and obey His commands.By fasting on ʿĀshūrāʾ, Muslims express gratitude to Allah for His blessings and remember His support for the righteous throughout history.
The Virtue, Reward of Fasting On ʿĀshūrā: Fasting is one of the most beloved acts of worship in Islam. It cultivates self-discipline, patience, humility, and awareness of Allah. The Prophet Muhammad (PBUH) emphasized the virtue of fasting on ʿĀshūrāʾ by saying: “Fasting on the day of ʿĀshūrāʾ, I hope from Allah, expiates the sins of the previous year” (Sahih Muslim). This hadith highlights the immense mercy of Allah. Through a single day of sincere fasting, believers can earn forgiveness for minor sins committed during the previous year. Islamic scholars explain that major sins require sincere repentance, while the reward mentioned in this hadith relates primarily to minor sins.The fasting of ʿĀshūrāʾ is voluntary but highly recommended. It is regarded as one of the most rewarding voluntary fasts in the entire year.

“The enduring lessons of ʿĀshūrāʾ—including faith, patience, courage, and sacrifice—serve as timeless inspiration for every generation. Observing this day according to the Qur’an and authentic Sunnah strengthens a believer’s connection to Allah through these profound historical events.”

Fasting The Ninth, Tenth of Muharram: The Prophet (PBUH) wished to distinguish the Muslim observance of ʿĀshūrāʾ from the practices of other communities.Near the end of his life, he said:«“If I live until next year, I will certainly fast the ninth” (Sahih Muslim). Based on this guidance, Islamic scholars recommend fasting:
1. The 9th and 10th of Muharram.
2. The 10th and 11th of Muharram.
3. Or all three days: the 9th, 10th, and 11th.
This practice fulfills the Sunnah and increases the spiritual reward of fasting.
Lessons Of Faith From ʿĀshūrā: Complete Trust in Allah – The story of Musa teaches believers to trust Allah even when circumstances seem impossible. Human beings often focus on visible obstacles, whereas faith teaches reliance upon Allah’s infinite power.
Patience During Hardship: The believers under Pharaoh endured years of oppression before receiving Allah’s help. Their experience teaches that patience is essential for success.
Gratitude For Blessings: Fasting on ʿĀshūrāʾ is an expression of gratitude. Muslims are reminded to appreciate Allah’s countless blessings and to thank Him through worship and obedience.
Courage In The Face Of Oppression: The day demonstrates that believers should stand for truth even when facing powerful opposition.
Hope, Optimism: The miracle of the sea teaches that no situation is hopeless when a person places trust in Allah. The Martyrdom of Imam Hussain(RA) – Another important event associated with the 10th of Muharram is the martyrdom of Imam Hussain ibn Ali(RA), the beloved grandson of Prophet Muhammad (PBUH). Imam Hussain(RA) was the son of Ali ibn AbiTalib(RA) and Fatimah (RA), the daughter of the Prophet (PBUH). He was known for his piety, wisdom, courage, and devotion to Islam. In the year 61 AH, political tensions within the Muslim community led to a confrontation at Karbala in present-day Iraq. Imam Hussain(RA) and a small group of family members and supporters faced a much larger force. Despite overwhelming odds, ImamHussain (RA) refused to abandon his principles or compromise his commitment to justice and truth. On the 10th of Muharram, he was martyred along with many members of his family and companions. The tragedy of Karbala remains one of the most emotional events in Islamic history. Muslims remember Imam Hussain (RA) as a symbol of sacrifice, dignity, and steadfastness. His martyrdom teaches that believers must uphold justice and truth regardless of personal cost.
Moral Lessons From Karbala: The event of Karbala offers timeless lessons:
Standing For Justice: Imam Hussain demonstrated that moral principles should never be sacrificed for worldly gain.
Sacrifice For Truth : His willingness to endure hardship for the sake of righteousness inspires Muslims to remain faithful to their beliefs.
Patience, Perseverance: The courage shown by Imam Hussain(RA) and his companions remains a powerful example of perseverance under difficult circumstances.
Responsibility Towards Society: Karbala reminds Muslims that they have a responsibility to oppose injustice and promote goodness within society.
Spiritual Benefits Of Observing ʿĀshūrā: The observance of ʿĀshūrāʾ provides numerous spiritual benefits:
Forgiveness Of Sins: The day offers a valuable opportunity to seek Allah’s mercy and forgiveness.
Strengthening Faith: Reflecting on the stories of Prophet Musa (AS) and Imam Hussain (RA) strengthens belief in Allah and inspires commitment to Islamic values.
Self-Control, Discipline: Fasting develops patience and mastery over personal desires.
Increased Awareness Of Allah: The day encourages remembrance of Allah and mindfulness in daily life.
Appreciation Of Divine Blessings : Believers are reminded of Allah’s countless favors and the importance of gratitude.
Recommended Acts Of Worship On ʿĀshūrāʾ: Muslims may observe the day through: – Fasting according to the Sunnah. – Performing voluntary prayers. – Reciting and studying the Holy Qur’an. – Engaging in dhikr (remembrance of Allah). – Seeking forgiveness through sincere repentance. – Giving charity to the poor and needy. – Helping relatives, neighbors, and community members. – Reflecting on the lessons of Islamic history. These acts help believers benefit spiritually from this blessed occasion.
Relevance Of ʿĀshūrāʾ In Modern World: The lessons of ʿĀshūrāʾ remain highly relevant today. Modern societies continue to face challenges such as injustice, inequality, moral confusion, and spiritual neglect. The story of Musa reminds believers that oppression can never defeat truth permanently. The sacrifice of Imam Hussain (RA) teaches that principles and values are more important than worldly success. In a world increasingly focused on material achievements, ʿĀshūrāʾ calls Muslims back to faith, worship, gratitude, and moral responsibility. It encourages believers to strengthen their relationship with Allah and contribute positively to society. The day also fosters unity by reminding Muslims of their shared heritage and common commitment to justice, compassion, and righteousness.
Conclusion: In conclusion, The 10th of Muharram, known as ʿĀshūrāʾ, is one of the most significant days in Islam. Its importance is firmly established through the Qur’an and authentic hadith. The day commemorates Allah’s miraculous rescue of Prophet Musa (AS) and his followers from Pharaoh, demonstrating the victory of faith over oppression and the power of trust in Allah. The day is also remembered for the noble sacrifice of Imam Hussain (RA) at Karbala, whose courage and commitment to justice continue to inspire Muslims across the world. Through fasting, prayer, charity, repentance, and reflection, Muslims honor this blessed day and seek Allah’s mercy and forgiveness. The lessons of ʿĀshūrāʾ—faith, patience, gratitude, courage, sacrifice, and steadfastness—are timeless values that remain relevant for every generation. By understanding and observing this day according to the teachings of the Qur’an and the authentic Sunnah, believers strengthen their connection with Allah and draw inspiration from some of the most profound events in Islamic history
(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