Kashmir has always been known for its culture of generosity. From villages to towns, people willingly contribute money for Mosques, Madrasas, Yateem Trusts, poor families, medical treatment, education and other social causes. A person carrying a donation box or asking for help at a shop, home or public place is a familiar sight in Jammu and Kashmir. This spirit of giving is certainly one of the beautiful values of our society and an important part of Islamic teaching. But today, a serious question needs to be asked: Are we giving charity as an act of worship, or has charity slowly become a social trend? Islam does not simply ask Muslims to give money; it teaches them how to give, why to give and how the money should be handled. Almighty Allah says in the Qur’an, “Whatever good you spend is for yourselves” (Qur’an 2:272). The Prophet Muhammad (SAW) said, “The upper hand is better than the lower hand” (Sahih al-Bukhari), reminding us of the honour of giving and helping others. But the same religion that encourages charity also places a great responsibility on those who collect and manage it. In Kashmir, donations are regularly collected in the name of Mosque construction, YateemTrusts, Madrasas, welfare groups and other religious or social causes. Many of these efforts are genuine and deserve support. However, the growing culture of donation collection also demands greater transparency. When money is collected from hundreds or thousands of people, where does it go? Who keeps the accounts? How much is actually spent on the stated purpose? Who checks the accounts? These are not disrespectful questions; they are questions of Amanah, or trust. Almighty Allah clearly commands, “Indeed, Almighty Allah commands you to return trusts to their rightful owners” (Qur’an 4:58). Therefore, anyone who collects public donations must understand that he is carrying a responsibility before both society and Almighty Allah. A donation box may be small, but the responsibility behind it can be very large. Organizations collecting money should maintain proper records, issue receipts where possible and regularly inform donors about how the funds have been used. Transparency does not reduce the value of charity; rather, it increases public trust. There is also a need to create awareness among donors. People should not donate simply because a collector speaks emotionally, because others are giving, or because they fear social criticism. Charity should come from the heart and should be given according to one’s ability. Islam also warns against showing off in charity.

“Charity’s true value lies in genuinely improving lives rather than in amounts collected, publicity, or competition. Donors, collectors, and managers are ultimately accountable before Almighty Allah for their intentions and financial stewardship. To maximize its impact on social welfare in Jammu and Kashmir, the region’s generous giving tradition must be safeguarded, purified from exploitation, and strictly guided by sincerity, transparency, and Islamic principles.”

Almighty Allah says, “Do not cancel your charity by reminding people of your favour or by hurting them” (Qur’an 2:264). This message is especially important in an age when even acts of charity can sometimes become a means of publicity and social recognition. We must also clearly distinguish between Zakat and ordinary donations. Zakat has specific rules and specific categories of beneficiaries mentioned in Qur’an 9:60, while voluntary charity can support many genuine social causes. Organizations should therefore clearly state whether they are collecting Zakat, Sadaqat or general donations. Kashmir does not need less charity; it needs more responsible charity. Our Mosques, Orphanages, educational institutions and welfare organizations need support, but that support must be built on honesty and accountability. Instead of repeatedly collecting money without proper planning, communities can develop transparent systems that provide long-term support to orphans, widows, poor families, students and patients. The real success of charity is not measured by the amount collected but by the number of lives honestly improved through it. In the end, charity is not a competition, a publicity tool or a business opportunity. It is an act of worship and a sacred trust. The donor will answer before Almighty Allah for his intention, while the collector and manager will answer for how the entrusted money was used. Kashmir’s generous tradition must therefore be protected, but it must also be purified from unnecessary competition, emotional exploitation and lack of accountability. If our charity is guided by sincerity, transparency and Islamic principles, it can become one of the strongest forces for social welfare in Jammu and Kashmir. The question is not whether Kashmir should give more, but whether what Kashmir gives is being handled with the honesty that Almighty Allah expects.

dr.firdousreshi786@gmail.com

Dr. Firdous A Reshi

Kashmiri Wazwan is not just a collection of food items; it is an important part of the culture, hospitality and social life of Kashmir. For generations, Wazwan has been a symbol of respect, love and generosity towards guests. A Kashmiri wedding is often remembered for its Wazwan, where people sit together, share food and celebrate happiness. However, every tradition should remain within the limits of dignity, simplicity and good values. In recent times, a new trend has started appearing at some Kashmiri marriages, where meat is prepared in different unethical shapes and designs mainly to attract attention and impress guests. This may look attractive to some people, but if such a practice becomes anunethical competition, it can slowly change the real meaning of Wazwan. The question is not whether food can be presented beautifully, but whether our weddings are becoming places of display and competition. Islam allows people to enjoy good and lawful food, but it teaches us to avoid waste, extravagance and showing off. The Holy Qur’an says, “Eat and drink, but do not be excessive. Indeed, He does not like those who commit excess.” (Qur’an 7:31). This message is especially important in our society, where many families feel pressure to spend more simply because others are doing the same. Weddings should not become a burden on poor and middle-class families. The Prophet Muhammad (SAW) also encouraged moderation in eating. He said that a person should not fill his stomach excessively and advised that a portion should be kept for food, a portion for drink and a portion for breathing (Sunan al-Tirmidhi 2380). The same spirit of moderation should guide our wedding feasts. The new practice of making different shapes from meat also raises a question about respect for food. Meat is not an ordinary decorative material; it comes from an animal that has been sacrificed for human consumption.

“Wazwan’s value lies in its taste, hospitality, and cultural heritage, not in lavish or ostentatious food displays. While creative presentation is not inherently wrong, using food for extravagance, competition, or pride contradicts Islamic principles of simplicity and restraint. Society—including religious leaders, families, and cooks—must preserve the dignity of Kashmiri wedding traditions by prioritizing love and righteousness over wasteful display.”

Islam teaches kindness and excellence even in the treatment of animals. The Prophet (SAW) said that Allah has prescribed excellence in everything and taught Muslims to perform slaughter properly and avoid unnecessary suffering (Sahih Muslim 1955). Therefore, using meat only as a decorative object for entertainment or competition does not reflect the spirit of simplicity and respect that Islam teaches. However, it would be unfair to say that every creative presentation of food is automatically immoral. The real problem begins when such practices are linked with waste, extravagance, pride, competition or the desire to show wealth. Kashmir has a rich and beautiful Wazwan tradition that does not need unnecessary changes to prove its value. The beauty of Wazwan lies in its taste, skill, hospitality and the love with which it is served. We should not allow a healthy cultural tradition to become a race of “who can display more.” Our elders, religious scholars, Wazwan cooks and families have a responsibility to guide society towards balance. A wedding should bring happiness and blessings, not pressure and competition. The Qur’an reminds us that true honour does not come from wealth or outward display but from righteousness and God-consciousness (Qur’an 49:13). Let us therefore preserve the beauty of Kashmiri Wazwan while protecting its dignity. Tradition should serve society, not turn into an exhibition. Our weddings should be remembered for love, hospitality and blessings—not merely for the unusual shapes placed on the wedding plate.

dr.firdousreshi786@gmail.com

Dr. Firdous A Reshi

Marriage in Islam is a sacred relationship based on love, mercy, trustand responsibility. Mahr, is an important part of the Islamic marriage contract. It is a right given to the bride by the groom and represents respect, responsibility and financial security. However, in present-day Kashmir, the practice of Mahr has increasingly become a matter of social comparison and competition. Different families demand or announce different amounts of Mahr, sometimes without considering the financial condition of the groom or his family. In some cases, the amount becomes so high that poor and middle-class families face serious difficulties in arranging marriage. Islam does not teach us to turn marriage into a financial competition. The Holy Quran clearly states, “And give the women their bridal gifts graciously” (Quran 4:4). This verse establishes that Mahr belongs to the woman and must be given with sincerity and goodwill. It is not a tool for displaying wealth, gaining social status or putting unnecessary pressure on families. Islam encourages justice, kindness and moderation in all matters of life. The Prophet Muhammad (SAW) encouraged simplicity in marriage and did not make wealth the foundation of a successful relationship. In a well-known hadith, the Prophet (SAW) said, “The greatest blessing in marriage is the one that is easiest in burden and expense” (Musnad Ahmad, commonly cited in discussions on marriage simplicity). This teaching reminds us that marriage should not become a source of unnecessary hardship. In another hadith, a man who wished to marry was instructed by the Prophet (SAW) to offer even an iron ring as Mahr when he had nothing else available (Bukhari and Muslim). This incident demonstrates that Mahr should be reasonable and within one’s means, without compromising the bride’s right. In Kashmir, where many families struggle with unemployment, rising living costs and limited income, excessive Mahr demands can create fear and delay marriage. Some young people may remain unmarried because they cannot meet socially expected amounts.

“Mahr is a sacred, non-negotiable right of the bride—a gift intended to honor and protect her. Yet, somewhere along the way, social pressure transformed it into a financial test for the groom and his family. The Quran explicitly reminds us that Allah does not burden a soul beyond its capacity ($2:286$). When we allow cultural expectations to demand more than what is financially realistic, we undermine this divine wisdom and turn a blessed milestone into an oppressive burden.”

Such practices can increase emotional stress, encourage borrowing and place an unfair burden on families with limited resources. At the same time, the bride’s right to Mahr must never be denied or reduced through pressure. The solution is not to remove Mahr but to restore its true Islamic purpose. Religious scholars, parents, community leadersand young people must work together to promote simple and dignified marriages. Families should discuss Mahr openly, honestly and with mutual agreement, keeping both the bride’s rights and the groom’s financial capacity in mind. The value of a marriage should not be measured by the amount of Mahr, expensive ceremonies or social reputation. The Quran reminds us that Allah does not burden a soul beyond its capacity (Quran 2:286). This principle should inspire compassion and responsibility in marriage arrangements. Kashmir needs a change in attitude where marriage is viewed as a partnership of faith and humanity rather than a competition of wealth. A reasonable Mahr, mutual respectand sincere intention can help protect families from unnecessary hardship. True honour in marriage lies not in demanding more but in showing greater understanding, fairness and mercy. Let us protect the Islamic right of Mahr while removing the social pressure that turns a blessed marriage into a financial burden.

dr.firdousreshi786@gmail.com

Dr. Firdous A Reshi

The minbar of a Mosque is a sacred place. It is meant for guidance, education, remembrance of Almighty Allah and the betterment of society. The words spoken from it therefore carry great responsibility. In Kashmir, Mosques and religious gatherings have always played an important role in guiding people and strengthening moral values. However, today we need to seriously think about the way religious disagreements are sometimes presented before the public. Difference of opinion is not wrong in Islam. Muslim scholars have differed on many issues throughout history, but disagreement should never become a reason for insulting, mocking, humiliating or speaking badly about one another. The Qur’an clearly says, “The believers are but brothers, so make peace between your brothers” (Qur’an 49:10). It also warns believers not to ridicule one another, insult one another or use offensive names (Qur’an 49:11), and strongly prohibits suspicion and backbiting (Qur’an 49:12). These teachings are especially important for those who speak from the minbar or address large religious gatherings. If a sermon that should bring people closer to Almighty Allah instead creates hatred between Muslims, we need to ask ourselves whether we have forgotten the real purpose of the minbar. The Prophet Muhammad (SAW) taught us to be very careful with our words. He said that whoever believes in Almighty Allah and the Last Day should “speak good or remain silent” (Sahih Muslim). This teaching should be remembered by every person, but especially by those whose words influence hundreds or thousands of people. In today’s age of social media, a harsh statement made during a sermon or religious programme can quickly reach thousands of people and create anger, division and misunderstanding. Kashmir have a long tradition of religious learning and spiritual life. Our people need religious leaders who teach the Qur’an and Sunnah, guide young people, strengthen families, promote kindness and help society solve its problems. They do not need religious discussions to become competitions about who has more followers, greater popularity or louder support. The Qur’an instructs us to call people towards Almighty Allah with “wisdom and good instruction” and to discuss matters in the best manner (Qur’an 16:125). This means that even when we correct someone, we should maintain respect and good manners. Correcting a mistake is different from insulting a person. Disagreeing with an opinion is different from attacking someone’s character. When religious personalities publicly fight with each other, their followers may also become divided into different groups.

“The minbar is a sacred trust meant to unite Kashmir’s society, guide character, and address moral challenges through compassion, education, and true Islamic values. Religious leaders must handle disagreements with respect and humility, avoiding personal ego or division, while remaining mindful of their ultimate accountability before Allah rather than seeking public approval.”

A disagreement between two speakers can gradually become hatred between their followers, communities or institutions. The Prophet (SAW) taught that a Muslim is the brother of another Muslim and should not wrong, abandon or despise him (Sahih Muslim). Religious leadership should therefore bring people together rather than create divisions. The real respect for a scholar should not be based on the number of followers, social media popularity or the ability to defeat another person in debate. It should be based on knowledge, honesty, humility, wisdom and good character. A scholar should teach people to follow Almighty Allah, not personalities. The minbar should never become a place for personal anger or ego. It is a trust and a responsibility. At a time when society in Kashmir faces many social and moral challenges, our religious platforms should focus on unity, education, peace, family values, compassion and the proper understanding of Islam. Our scholars can disagree, but they should disagree with respect. They can correct each other without humiliation and debate without hatred. The message of Islam is not to create camps around personalities but to bring hearts closer to Almighty Allah. The minbar should raise our character, not lower the standard of our speech. It should unite hearts, spread knowledge and guide society. Every person who speaks from this sacred platform should remember that the applause of people will eventually disappear, but every word spoken before them will remain part of our accountability before Almighty Allah.

dr.firdousreshi786@gmail.com

A Kashmiri wedding was once associated with simplicity, dignity, family and the sacred bond of nikah. Today, however, many weddings have increasingly become occasions for competition, extravagant spending and public display. The question we must honestly ask ourselves is: Are we following Islam, or are we simply following society? Kashmir has a rich cultural heritage, and there is nothing wrong with celebrating marriage through permissible cultural traditions. The problem begins when customs become a source of financial pressure, humiliation, extravagance or practices contrary to Islamic values. In some marriages, families spend beyond their means on lavish functions, costly clothes and jewellery, elaborate decorations, excessive food and unnecessary ceremonies simply because “people will talk.” Parents may take loans or spend their life savings to meet social expectations, while families who cannot afford such weddings may feel ashamed or inferior. Islam, however, does not measure a marriage by its expense. Almighty Allah says, “Indeed, the wasteful are brothers of the devils” (Qur’an 17:27), and He also says, “Do not commit excess; indeed, He does not like those who commit excess” (Qur’an 6:141). The Prophet Muhammad (SAW) also encouraged simplicity, saying, “The most blessed marriage is that which is easiest and most affordable” (Ibn Hibban). Another serious issue is the expectation of dowry and expensive gifts from the bride’s family. Whether demanded openly or imposed through social pressure, such expectations can turn marriage into a financial burden. Islam gave the woman the right to Mahr from the groom, not the other way around. Almighty Allah says, “And give the women their dowries graciously” (Qur’an 4:4). Equally concerning is the growing culture of displaying weddings on WhatsApp, Instagram and other social-media platforms.  Expensive dresses, jewellery, food, decorations and gifts are photographed and circulated, sometimes not to share happiness but to demonstrate wealth and status. What begins as celebration can easily become showing off, envy and unhealthy competition. Almighty Allah warns against those “who show off” (Qur’an 107:6), while the Prophet (SAW) taught that “actions are judged by intentions” (Bukhari, Muslim). There are also customs that, despite having no basis in Islam, are sometimes treated as if they were religious obligations.

“What was once a sacred union grounded in faith has increasingly transformed into a high-stakes display of social status in Kashmir. Driven by relentless social pressures, unspoken dowry expectations, and the performative nature of social media, contemporary Kashmiri Muslim weddings are pushing families into crippling debt and emotional exhaustion. Reclaiming the prophetic tradition of simplicity (Sunnah) offers a clear path out of this crisis—restoring dignity, spiritual blessing (Barakah), and financial peace to the institution of marriage.”

Unnecessary pre-wedding rituals, extravagant feasts, waste of food, inappropriate entertainment, immodest clothing, unnecessary mixing of men and women, excessive demands and delaying marriage because of financial expectations all deserve serious reflection when they conflict with Islamic principles. A cultural practice is not automatically Islamic simply because our ancestors followed it. At the same time, not every Kashmiri custom is un-Islamic; customs are acceptable when they do not violate the Qur’an and Sunnah. The responsibility therefore lies with all of us—parents, young people, religious scholars and community leaders—to challenge harmful practices rather than silently participating in them. We must stop asking, “What will people say?” and start asking, “What will Almighty Allah be pleased with?” A wedding should not push a family into debt, break a parent’s heart or become a competition for social status. Nor should WhatsApp and social media turn a sacred occasion into a showcase of wealth. The Muslim community of Kashmir needs a change of attitude: let us make nikah easier, reject dowry demands, avoid extravagance and waste, maintain Islamic modesty and stop glorifying unnecessary customs online. The beauty of a marriage is not in the number of functions, the price of the clothes or the grandeur of the feast. Its real beauty lies in faith, character, simplicity and the blessings of Almighty Allah. If we truly want our marriages to be blessed, then perhaps it is time to return from the pressure of society to the guidance of Islam.

dr.firdousreshi786@gmail.com

Dr. Firdous A Reshi

Gratitude or Shukr is one of the important qualities that Islam teaches Muslims to develop in their lives. Shukr means being thankful to Almighty Allah for His blessings, recognizing that everything we have comes from Him and using those blessings in the right way. Islam teaches that a grateful person does not only say “Alhamdulillah” with the tongue but also feels gratitude in the heart and shows it through good actions. Almighty Allah says in the Qur’an, “If you are grateful, I will surely increase you [in favor]” (Qur’an 14:7). This verse shows the great value of gratitude and reminds believers that being thankful can become a reason for receiving even more blessings from Almighty Allah. The Qur’an also says, “So remember Me; I will remember you. And be grateful to Me and do not deny Me” (Qur’an 2:152). These verses teach Muslims that gratitude is closely connected with remembering Almighty Allah. A grateful Muslim understands that health, family, food, knowledge, wealth, safety and even the ability to worship are blessings from Almighty Allah. At the same time, Islam connects gratitude with contentment or qana’ah. Contentment does not mean that a person should stop working or trying to improve their life. Rather, it means being satisfied with what Almighty Allah has given while continuing to make lawful efforts for what is needed. A content heart does not constantly compare itself with others or complain about what it does not have. The Prophet Muhammad (SAW) taught the importance of looking at those who have less in worldly matters rather than always looking at those who have more. He said, “Look at those who are below you and do not look at those who are above you, for that is more likely to prevent you from belittling the blessings of Almighty Allah” (Bukhari and Muslim). This Hadith teaches us to recognize our blessings instead of becoming unhappy because of what others possess. The Prophet (SAW) also showed gratitude through his own worship.

“In Islam, Shukr (gratitude) and contentment cultivate inner peace during trials by fostering trust in Allah’s superior wisdom. True success lies not in material wealth, but in recognizing Allah’s blessings, accepting His decree, and responsibly using what He bestows to achieve a life of faith, humility, and spiritual closeness.”

Aisha (RA) reported that the Prophet (SAW) would pray at night for so long that his feet became swollen. When she asked why he did this when Almighty Allah had forgiven his past and future sins, he replied, “Should I not be a grateful servant?” (Bukhari, Muslim). This shows that gratitude is not only words but also worship and obedience to Almighty Allah. Shukr can be practiced in three ways: through the heart, by recognizing Almighty Allah’s blessings; through the tongue, by praising Almighty Allah and saying Alhamdulillah and through actions, by using Almighty Allah’s blessings in ways that please Him. For example, if Almighty Allah gives a person wealth, they can show gratitude by helping the poor and avoiding waste. If Almighty Allah gives knowledge, they can use it to benefit others. If Almighty Allah gives good health, they can use their strength for good deeds and worship. Gratitude also helps a person remain peaceful during difficult times because a believer knows that Almighty Allah’s wisdom is greater than human understanding. Therefore, Shukr and contentment bring peace to the heart, strengthen faith, and help Muslims appreciate the blessings they often take for granted. In Islam, true success is not simply having more possessions but having a heart that recognizes Almighty Allah’s blessings, remains content with His decree, and uses every blessing in a good and responsible way. A life of Shukr is therefore a life of faith, humility, peace, and closeness to Almighty Allah.

dr.firdousreshi786@gmail.com

The Prophet’s (SAW) advocacy for social justice was a cornerstone of his mission, deeply rooted in the teachings of the Qur’an and exemplified throughout his life. At a time when Arab society was plagued by inequality, tribalism, exploitation of the poor, and oppression of women and slaves, the Prophet Muhammad (SAW) emerged as a revolutionary figure calling for justice, equality, and compassion. The Qur’an repeatedly commands justice, as in Surah An-Nahl (16:90): “Indeed, Allah commands justice, and the doing of good, and giving to relatives; and forbids immorality, and bad conduct, and oppression.” The Prophet (SAW) embodied this divine command in every aspect of his leadership. He advocated for the rights of the poor, insisting on fair treatment, ethical trade, and redistribution of wealth through obligatory charity (Zakah) and voluntary charity (Sadaqah). He condemned exploitation, famously saying in a Hadith reported by Abu Huraira: “Give the worker his wages before his sweat dries” (Ibn Majah). His advocacy was not limited to Muslims; he protected the rights of non-Muslims, signed treaties guaranteeing religious freedom, and emphasized the sanctity of every human life. The Constitution of Madinah, drafted under his leadership, is considered one of the earliest documents promoting civil rights and equality among different religious and tribal groups. He uplifted the status of women by granting them inheritance rights, the ability to own property, and the right to consent in marriage radical changes for that time. The Farewell Sermon of Prophet (SAW) is a timeless declaration of universal human rights: “All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have superiority over an Arab; a white has no superiority over a black nor a black has any superiority over a white except by piety and good action.” This statement dismantled centuries of tribal and racial hierarchy.

“The life of Prophet Muhammad (SAW) serves as a blueprint for just leadership, championing the dignity and rights of all individuals regardless of their background. His actions in legal, social, economic, and moral spheres established a lasting legacy of advocacy for the marginalized, inspiring global justice movements.”

The Prophet (SAW) also fought against economic injustice by prohibiting usury (riba), which trapped the poor in endless debt, and warned of severe consequences for those who exploited others financially. He cared for orphans and the marginalized, often saying, “I and the one who looks after an orphan will be like this in Paradise,” and he held up two fingers together to show closeness (Bukhari). Social justice in his teachings was not merely theoretical but demonstrated through action: he lived simply, gave generously, and treated others rich or poor with equal respect. Even when he held power, he never used it for personal gain but to establish fairness. He said, “Help your brother, whether he is an oppressor or he is oppressed.” When asked how to help an oppressor, he replied, “By preventing him from oppressing others” (Bukhari). The life of Prophet (SAW) remains a blueprint for justice cantered leadership, calling humanity to uphold the dignity, rights, and welfare of all people regardless of race, status, or religion. In every sphere legal, social, economic, and moral he stood as the ultimate advocate for the voiceless, leaving a legacy that continues to inspire global movements for justice to this day.

dr.firdousreshi786@gmail.com

Rabi ul Awwal is a special month for Muslims because it reminds us of the life, character and teachings of Prophet Muhammad (SAW). It is a valuable time to learn about the Seerah, which means the life and example of the Prophet (SAW), and to think about how his teachings can guide us in our daily lives. The life of Prophet Muhammad (SAW) is full of lessons about faith, patience, kindness, honesty, courage, forgiveness and love for humanity. Almighty Allah says in the Quran, “Indeed, in the Messenger of Almighty Allah you have an excellent example” (Quran 33:21). This verse reminds Muslims that the Prophet (SAW) is a role model for every believer. His life teaches us how to deal with difficulties while keeping trust in Almighty Allah. The Prophet (SAW) faced many hardships in Makkah, including rejection, insults and persecution, but he remained patient and continued to spread the message of Islam. His patience teaches us those difficulties should not make us lose hope in Almighty Allah. Almighty Allah also says about the Prophet (SAW), “And indeed, you are of a great moral character” (Quran 68:4). His excellent character was one of the greatest parts of his mission. He was honest in his speech, gentle in his behaviour, generous toward the needy and caring toward children, families, neighbours and companions. He forgave people when he had the power to take revenge and always encouraged Muslims to treat others with kindness and justice. The Hadith also gives us many examples of his beautiful character. Anas ibn Malik (RA), who served the Prophet (SAW) for many years, described his excellent manners and kindness. The Prophet (SAW) never treated him harshly or blamed him for every small mistake. This shows us the importance of patience and understanding in our relationships with others. The Seerah also teaches us the value of brotherhood and helping one another. After the migration to Madinah, the Prophet (SAW) established a strong community based on faith, cooperation, justice and mutual care. He taught Muslims that a good believer should care about others and should not be selfish.

“The Seerah serves as a timeless guide for modern living, offering solutions like patience, mercy, and justice to counter everyday stress and division. Rabi ul Awwal encourages us to reflect on our actions and adopt the Prophet’s (SAW) noble character through small, positive daily changes and renewed devotion.”

Rabi ul Awwal is therefore not simply a month for remembering historical events; it is an opportunity to reflect on the values taught by the Prophet (SAW). We can use this time to read the Seerah, study his Sunnah, increase our prayers, send blessings upon him and improve our own character. True love for the Prophet (SAW) should be shown through our actions. If we love him, we should try to speak truthfully, keep our promises, respect our parents, help the poor, forgive others, control our angerand show mercy to people around us. The Prophet (SAW) said, “The best of you are those who are best in character.” This Hadith shows that good manners are an important part of Islam. The Seerah is not only a story from the past; it is a practical guide for our lives today. In a world where people often face stress, anger, division and selfishness, the example of Prophet Muhammad (SAW) teaches us to choose patience, mercy, justice and compassion. During Rabi ul Awwal, we should therefore take time to think about our lives and ask ourselves whether our actions reflect the teachings of the Prophet (SAW). Even small changes, such as speaking kindly, forgiving someone, helping a person in needor becoming more regular in worship, can bring us closer to his example. May Rabi ul Awwal inspire us to learn more about the Seerah, strengthen our love for Prophet Muhammad (SAW) and follow his noble character throughout our lives. Ameen!

Dr. Firdous A Reshi

dr.firdousreshi786@gmail.com

Islamic fashion today stands at a fascinating crossroads, gracefully balancing the timeless traditions of faith with the ever-evolving trends of the modern world. At its core, Islamic teachings on clothing are rooted in principles of modesty, dignity and spiritual consciousness, rather than in rigid or archaic dress codes. The Qur’an provides foundational guidance for men and women, instructing, “Tell the believing men to lower their gaze and guard their chastity… and tell the believing women to lower their gaze and guard their chastity and not to reveal their adornments except what normally appears” (24:30-31). This verse establishes the principle of ‘hijab’, which literally means a ‘barrier’ or ‘cover,’ signifying a state of modesty that goes far beyond the physical veil and encompasses behaviour, speech and intention. Similarly, the Qur’an instructs the Prophet’s wives and daughters to draw their outer garments close around them, so they may be recognized and not harmed (33:59), highlighting that modesty serves both as a form of protection and a mark of honour. The Prophet Muhammad (SAW) further reinforced the importance of humility in appearance, warning against arrogance by saying, “Whoever drags his garment out of pride, Allah will not look at him on the Day of Resurrection” (Sahih Bukhari), emphasizing that clothing should not be a source of vanity but a means of expressing gratitude to Almighty Allah. Modern Islamic fashion now includes abayas paired with sneakers, hijabs in vibrant prints and modest swimwear, all designed to meet the needs of practicing Muslims in the 21st century. However, this modern trend brings with it an ethical challenge, as the Prophet warned, “Two types of people will be punished in Hell… women who are clothed yet naked, walking with an enticing gait” (Sahih Muslim), cautioning against tight or transparent clothing that defeats the purpose of modesty. This reminds believers that style must never compromise substance and the Quranic command against wastefulness applies to fashion as well: “eat and drink, but waste not by excess, for God loves not the wasters” (7:31).

“Islamic fashion is far more than a style statement—it is a purposeful blend of faith, dignity, and personal identity. By harmonizing centuries of tradition with modern trends, it reframes modesty not as a limitation, but as an act of heartfelt devotion. Grounded in the Qur’anic reminder that the “clothing of righteousness” holds supreme value, true Islamic style transcends price tags and labels, placing the beauty of one’s character and inner faith above the garments worn on the outside.”

Thus, the rise of “modest fashion” is not a new Western import but a revival of deep-rooted Islamic values that have always encouraged dignity and grace in appearance. Additionally, the Prophet (SAW) taught kindness to all creatures, warning against the unnecessary killing of even a sparrow, which in today’s context extends to avoiding animal cruelty in fashion and embracing cruelty-free materials. In this light, sustainable Islamic fashion emerges as the perfect synthesis, upholding the principles of ‘wasat’ (moderation) and ‘khalifah’ (stewardship). Ultimately, Islamic fashion is not about hiding one’s beauty but about presenting it with dignity and intention, choosing to be modest not out of oppression but out of devotion. Between the traditions of the past and the trends of the present, the soul of Islamic fashion lies in the believer’s sincere intention to dress for Almighty Allah while still embracing their identity and the beauty of the world. As the Qur’an reminds us, “O children of Adam! We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness—that is best” (7:26). This verse beautifully captures the essence of Islamic fashion, where the outward garment is always secondary to the inner garment of faith, and true style is measured not by labels or price tags but by the beauty of one’s character and the purity of one’s heart.

A Masjid is not only a place where Muslims gather to pray but also a center for learning, unity, peace and community service. Because of this important role, responsible leadership in Masjids is very necessary. A good leader in a Masjid should have honesty, kindness, patience, wisdom and a strong sense of responsibility. The Imam, committee members and volunteers should work together with sincerity to serve Almighty Allah and help the community. They should lead by good example through their words and actions. Responsible leaders treat everyone with respect, regardless of age, background or social status. They welcome people warmly and make the Masjid a place where everyone feels safe and valued. Good leaders also encourage regular prayers, Islamic education and moral values. They organize classes for children, youth and adults so that people can learn about the Quran, the teachings of Prophet Muhammad (SAW) and good character. They listen carefully to the needs and concerns of the community and try to solve problems fairly and peacefully. Responsible leadership also means being transparent and honest in managing the Masjid’s finances. Donations should be used carefully for the benefit of the Masjid and the community and proper records should be kept so that people trust the management. Leaders should avoid favouritism and always make decisions based on justice and the teachings of Islam. Another important duty of Masjid leaders is to encourage unity among Muslims. They should avoid creating divisions and instead promote love, cooperation and mutual respect. They should remind people that Islam teaches peace, forgiveness and compassion. Responsible leaders also care for young people by involving them in positive activities, encouraging them to develop leadership skills and helping them stay connected to the Masjid.

“Responsible Masjid leaders foster peace, transparent communication, and a well-maintained environment while leading with honesty, fairness, and compassion. By fulfilling these duties, they inspire spiritual growth and transform the Masjid into a hub for worship and community support, ultimately promoting peace and moral values across wider society.”

Women, elderly people and children should also be given respect and appropriate opportunities to participate in community programs. A responsible leader understands that leadership is a trust from Almighty Allah and not a way to gain personal power or praise. Such leaders remain humble, accept advice and are willing to correct their mistakes. They continue to learn and improve their knowledge so they can guide others wisely. They also support charity work by helping poor families, visiting the sick, assisting people during emergencies and encouraging acts of kindness.  During times of disagreement, responsible leaders act as peacemakers and encourage respectful discussion instead of conflict. They communicate clearly with the community and keep members informed about important decisions and activities. Cleanliness, safety and proper maintenance of the Masjid are also part of responsible leadership because the Masjid should always be a clean, welcoming and peaceful place. By showing honesty, fairness, compassion and dedication, responsible leaders strengthen the faith of the community and inspire others to serve with sincerity. Their positive leadership helps the Masjid become a place of worship, learning, friendship and social support where people grow spiritually and morally. In this way, responsible leadership in Masjids benefits not only the people who attend the mosque but also the wider society by promoting peace, understanding, cooperation and good values that improve the lives of everyone.

dr.firdousreshi786@gmail.com