A PhD is supposed to represent the highest level of academic achievement. It should demonstrate originality, intellectual independence, rigorous research, and the ability to contribute new knowledge to society. Yet, in many private universities, concerns are increasingly being raised about the quality of doctoral education. When doctoral degrees become primarily a source of revenue rather than a rigorous process of research and discovery, the very meaning and value of a PhD is put at risk. The problem is not that private universities exist. Many private institutions have made valuable contributions to higher education, created modern infrastructure, introduced new programmes, and supported research. The concern is about those institutions where commercial considerations begin to dominate academic standards. A university cannot become a degree-producing factory while calling itself a centre of knowledge.

When Quantity Overtakes Quality: One of the biggest concerns is the emphasis on increasing the number of Ph D admissions rather than ensuring the quality of doctoral research. A strong PhD system should begin with a carefully designed admission process. Candidates should be selected on the basis of academic merit, research aptitude, subject knowledge, and the potential to undertake meaningful research. If admissions become primarily target-driven, doctoral education can gradually lose its academic character. More scholars may enter programmes, but the number of genuinely impactful research projects may not increase correspondingly. A PhD should never be treated as merely another qualification to be added to a résumé. It requires years of disciplined research, critical thinking, data analysis, experimentation where appropriate, scholarly writing, and engagement with existing literature.

The Supervisor Is Central To Quality: The quality of a PhD is closely connected to the quality of supervision. A doctoral supervisor should be a researcher, mentor, academic guide, and intellectual partner. Supervisors must have sufficient expertise and time to guide scholars properly. Unfortunately, where universities expand doctoral admissions rapidly without strengthening their research ecosystem, supervisors may become overloaded. Excessive numbers of scholars under one supervisor can weaken individual mentoring. Research scholars may receive limited guidance, infrequent academic interaction, and inadequate feedback on their work. Universities must therefore ensure that supervisors are appointed and allocated scholars strictly within appropriate academic and regulatory limits. A PhD cannot be mass-produced.

The Danger Of Superficial Research: Another serious concern is the production of research that adds little or nothing to existing knowledge. A doctoral thesis should answer an important research question and demonstrate a clear contribution. Copying established ideas, repeating earlier studies without meaningful improvement, using weak methodologies, or producing lengthy theses without substantial findings undermines doctoral education.

Publications Must Have Academic Value: The pressure to publish can also create problems. Research scholars should be encouraged to publish in credible, peer-reviewed journals. However, publication should be a consequence of good research—not the sole objective of doctoral education. The growth of questionable journals, predatory publishing practices, superficial conferences, and pay-to-publish models can damage research credibility. Universities must develop strong mechanisms to distinguish genuine scholarly publications from outlets that provide little meaningful academic scrutiny. The quality of research should always be more important than the number of papers.

 “India does not need more PhDs simply for the sake of numbers. It needs better PhDs that solve real problems, create new knowledge, strengthen industry and society, and contribute to national development. If private universities want to become globally respected institutions, they must move decisively from degree production to knowledge creation. The future of Indian higher education depends not on how many PhDs we award, but on how much meaningful knowledge those PhDs create.”

Commercialization Must Not Control Doctoral Education: Higher education requires financial resources, and private universities naturally need sustainable revenue models. But doctoral education occupies a special position because it directly influences the future of research and innovation. When financial considerations become more important than academic standards, several risks emerge: weak admissions, inadequate supervision, poorly designed research projects, insufficient laboratory or research facilities, and pressure to complete degrees without adequate scholarly contribution. A PhD should never be understood as a product that can simply be purchased through fees and completed through procedural compliance.

Strengthening PhD Admissions: The first step toward improvement is transparency. Universities should clearly publish their PhD admission criteria, entrance examination procedures, interview mechanisms, available research areas, supervisor profiles, and number of seats. Selection should be merit-based and transparent. Research proposals should be evaluated seriously rather than treated as formal paperwork. Doctoral scholars should also have access to proper libraries, databases, laboratories where required, statistical and methodological support, research seminars, and opportunities to interact with researchers outside their institution.

External Evaluation Is Essential: A university should not be the only institution judging the quality of its own doctoral degrees. External experts should play an important role in evaluating doctoral theses. Independent external examiners can provide an objective assessment of whether the thesis represents genuine doctoral-level research. Universities should also strengthen plagiarism checks, research ethics committees, data-quality requirements, and mechanisms for investigating academic misconduct. Academic freedom must be protected, but academic freedom must also be accompanied by academic responsibility.

AI Creates A New Challenge: Artificial intelligence is transforming research and education. AI can assist researchers with literature discovery, language improvement, coding, data analysis, and other legitimate research tasks. But excessive dependence on AI can undermine the intellectual foundation of doctoral education. A PhD scholar must demonstrate independent understanding of the research problem, methodology, evidence, and conclusions. Universities should therefore develop clear policies for responsible AI use rather than allowing AI-generated content to substitute for original scholarship. The future PhD must be AI-aware but intellectually independent.

From Degree Production To Knowledge Creation: The central question for every private university should be simple: Is the institution producing PhD degrees, or is it producing new knowledge?. India needs universities that generate patents, technologies, innovative business models, policy solutions, social innovations, and internationally respected research. The country cannot build a knowledge economy by simply increasing the number of doctoral degrees. The PhD must regain its prestige through quality, originality, integrity, and impact. Private universities have an important role in India’s higher-education system, but that role comes with responsibility. Management must understand that academic quality cannot be sacrificed for short-term financial gains. Faculty must be given adequate research support and academic freedom. Supervisors must be held accountable for genuine mentoring. Scholars must be selected on merit and trained rigorously. Ultimately, a PhD should be a symbol of discovery—not merely a certificate of completion.

(The author is Principal, Guru Gobind Singh College of Management and Technology, Gidderbaha, Punjab. 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”)

uppalmlt@gmail.com

The National Education Policy (NEP) 2020 envisions a transformative education system that nurtures knowledgeable skilled compassionate and responsible citizens. At the heart of this vision stands the teacher the single most influential factor in determining the quality of education. An ideal teacher is not merely a transmitter of knowledge but a mentor facilitator guide motivator and nation-builder who shapes the character competence and future of every learner. An ideal teacher inspires students to think critically question fearlessly explore creatively and innovate confidently. He creates a joyful inclusive and learner-centred environment where every child feels valued respected and empowered to realise their full potential, recognizing that every learner is unique he adopts flexible experiential activity based inquiry driven and competency based pedagogies as envisaged by NEP 2020.

The role of an ideal teacher extends far beyond academic instruction. He  provides emotional social  and moral support helping students develop resilience  self confidence empathy integrity and a strong sense of responsibility. He identifies  each learner’s strengths  nurtures  individual talents inspires dreams and guides students in transforming their aspirations into meaningful accomplishments. In accordance with NEP 2020, an ideal teacher promotes the holistic development of every child by giving equal importance to intellectual physical  emotional artistic ethical and social growth. He cultivates critical thinking creativity collaboration  communication and problem solving skills preparing learners not only to excel in examinations but also to succeed in life. His goal is to develop responsible compassionate and lifelong learners capable of making meaningful contributions to society.

 “The success of NEP 2020 relies on dedicated, skilled, and empowered teachers. Beyond delivering knowledge, an ideal teacher fosters intellect, character, and empathy in students—igniting curiosity, transforming lives, and ultimately building a progressive, self-reliant, and inclusive nation.”

An ideal teacher is also a lifelong learner. He continually upgrades his knowledge embraces emerging technologies adopts innovative teaching practices and engages in continuous professional development. He understands that effective teaching requires reflection adaptability and a commitment to continuous improvement. NEP 2020 emphasizes strong partnerships among schools teachers parents and the community.

An ideal teacher actively nurtures these relationships fostering an atmosphere of trust respect cooperation and shared responsibility. He  maintain a deep understanding of each student’s learning needs interests abilities progress habits and aspirations ensuring that every child receives the guidance and support necessary to flourish. Above all an ideal teacher possesses a profound sense of ownership accountability and dedication.

For him teaching is not merely a profession but a noble mission and a lifelong commitment to nation building. He leads through compassion rather than authority inspiration rather than fear and collaboration rather than control. His classroom becomes a safe inclusive and stimulating space where students feel confident to express their ideas ask questions make mistakes and learn without fear. Ultimately, the success of NEP 2020 rests upon empowered motivated competent and committed teachers. An ideal teacher embodies the spirit of the policy by nurturing enlightened minds compassionate hearts ethical character and capable hands. Such teachers do far more than imparting  knowledge they ignite curiosity transform lives strengthen  communities and build a progressive inclusive and self-reliant nation.

(The author is a teacher and president of Jammu and Kashmir General Line Teachers Forum. 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”)

emanayan119@ mail.com

“Allah has promised the believing men and believing women gardens beneath which rivers flow, wherein they shall abide forever, and beautiful dwellings in Gardens of Everlasting Residence (‘Adn). But the pleasure (Riḍwān) of Allah is greater. That is the supreme success” (Qur’an 9:72). This verse presents a conception of human flourishing fundamentally different from that advanced by atheistic philosophies. Rather than reducing happiness to material satisfaction or psychological well-being, the Qur’an argues that the highest fulfillment of human existence lies in communion with the Creator. Consequently, this verse offers not merely an eschatological promise but also a profound philosophical critique of worldviews that seek meaning independently of God.

The Reduction Of Reality In Atheistic Thought: Modern atheism generally rests upon philosophical naturalism, the view that reality consists solely of matter, energy, and the laws governing them. Consciousness, morality, beauty, and religious experience are interpreted as products of evolutionary processes and neurological activity rather than manifestations of objective transcendence. Thinkers such as Bertrand Russell, Richard Dawkins, Daniel Dennett, Sam Harris, and the late Christopher Hitchens have argued, albeit with significant differences among themselves, that appeals to God are unnecessary for explaining the universe or constructing moral systems. The Qur’an does not reject scientific investigation or rational inquiry; rather, it rejects the philosophical conclusion that empirical explanation exhausts reality. The existence of natural causes does not eliminate the necessity of an ultimate Cause. The Qur’an consistently invites reflection upon the harmony, intelligibility, and purposiveness of creation as signs (āyāt) pointing beyond themselves to their Creator (Qur’an 3:190–191; 51:20–21). The philosophical difficulty confronting strict naturalism is that it explains mechanisms without adequately accounting for ultimate meaning. Scientific descriptions answer how processes occur but not why existence itself should possess value or purpose. The Qur’an addresses precisely this existential dimension by affirming that humanity was created intentionally and not in vain (Qur’an 23:115).

The Crisis Of Objective Meaning: One of atheism’s most significant philosophical challenges concerns objective meaning. If the universe is ultimately accidental and purposeless, then all human purposes become contingent constructions. Existentialist atheists such as Jean-Paul Sartre attempted to resolve this by arguing that individuals create their own meaning. Yet this solution remains subjective because self-created meaning possesses no universal or enduring validity. The Qur’anic worldview differs fundamentally. Human purpose is discovered rather than invented. Allah declares: “I did not create jinn and humankind except that they worship Me” (Qur’an 51:56). Here worship (ʿibādah) encompasses not merely ritual acts but an entire orientation of life toward God. Human dignity arises from participation in this divinely ordained purpose rather than from autonomous self-definition.

Pleasure versus Happiness: Perhaps the most striking feature of Qur’an 9:72 is its hierarchy of values. The verse does not deny physical happiness. It promises magnificent gardens, flowing rivers, permanent dwellings, and eternal security. Yet it deliberately concludes: “The pleasure of Allah is greater.”

This conclusion challenges materialistic assumptions regarding happiness. Contemporary secular culture frequently equates fulfillment with consumption, comfort, autonomy, or psychological satisfaction. Even sophisticated forms of secular ethics often define flourishing primarily in terms of well-being.

The Qur’an acknowledges these goods but refuses to regard them as ultimate. Human beings possess not merely physical and emotional dimensions but also a spiritual nature (fiṭrah) that longs for its Creator (Qur’an 30:30). Consequently, material prosperity alone cannot satisfy the deepest aspirations of the human heart. Classical Muslim scholars repeatedly emphasized this point. Al-Sa’dī explains that the delights of Paradise become truly complete only because Allah is pleased with its inhabitants (Taysīr al-Karīm al-Raḥmān, commentary on Q. 9:72). Ibn Kathīr similarly states that Allah’s pleasure exceeds every created blessing because it is the source of all felicity (Tafsīr al-Qur’ān al-‘Aẓīm, commentary on Q. 9:72).

 “While atheism restricts human existence to the finite empirical realm, the Qur’an anchors true human flourishing in an eternal, transcendent purpose. Ultimate success (al-fawz) and complete fulfillment are found not merely in created blessings or Paradise itself, but in knowing, worshiping, and attaining the pleasure of the Creator.”

Can Morality Exist Without God? Atheists frequently argue that morality can exist independently of religion. Indeed, many non-believers exhibit genuine compassion, honesty, generosity, and social responsibility. Islam fully acknowledges the existence of moral actions among people regardless of belief. The philosophical question, however, concerns the ultimate grounding of moral obligation. If morality arises solely through biological evolution or social consensus, then moral norms remain contingent upon changing preferences and historical circumstances. Acts may become advantageous or disadvantageous, but objective moral duties become difficult to justify philosophically.

The Qur’an grounds morality in the character and command of Allah, whose justice, wisdom, and mercy provide an objective foundation for ethical obligations. Moral truth is therefore not merely socially negotiated but rooted in the reality of the Creator Himself. This distinction concerns the philosophical basis of morality rather than the observable behaviour of individual believers or non-believers.

The Human Longing For Transcendence: One of the most enduring features of human civilization is the near-universal search for transcendence. Across cultures and historical periods, humanity has sought ultimate reality through religion, philosophy, art, contemplation, and worship. The Qur’an interprets this phenomenon through the doctrine of fiṭrah—the innate disposition with which Allah created humanity (Qur’an 30:30). According to Islamic theology, belief in God is not an artificial cultural invention but corresponds to a deeply embedded dimension of human nature. Modern atheism often explains religion as an evolutionary adaptation or psychological projection. While such theories may illuminate certain social or cognitive aspects of religious behaviour, they do not decisively refute the possibility that religious awareness corresponds to an objective reality.

Death And Ultimate Hope: Every worldview must eventually confront death. Within atheistic naturalism, death ordinarily represents the complete extinction of personal existence. Whatever meaning life possesses must therefore be realized within finite temporal existence. The Qur’an neither minimizes death nor romanticizes suffering. Instead, it situates both within a larger narrative culminating in resurrection, judgment, justice, mercy, and eternal life. Qur’an 9:72 transforms death from annihilation into transition. Paradise, permanence, and ultimately Allah’s pleasure constitute the believer’s final destiny. This eschatological vision also addresses one of history’s deepest moral questions: the apparent triumph of injustice. Without accountability beyond death, many crimes remain permanently unresolved. The Qur’anic doctrine of resurrection affirms that ultimate justice belongs to Allah.

The Supreme Success: The concluding declaration— “That is the supreme success.” —redefines success itself. Modern societies frequently measure success through wealth, professional achievement, celebrity, political influence, or technological advancement. The Qur’an does not condemn these pursuits in themselves. Rather, it insists that none possesses ultimate significance apart from one’s relationship with Allah. The highest success is therefore neither material prosperity nor even Paradise considered merely as physical enjoyment. It is Allah’s eternal acceptance. The authentic hadith narrated by Abū Saʿīd al-Khudrī beautifully explains this verse. After granting Paradise, Allah asks its inhabitants whether they are satisfied. When they answer affirmatively, He offers something greater still: “I bestow My pleasure upon you, and I shall never be displeased with you again” (Ṣaḥīḥ al-Bukhārī, no. 6549; Ṣaḥīḥ Muslim, no. 2829). This hadith demonstrates that the culmination of human destiny is relational rather than merely material.

A Balanced Critique: A careful intellectual engagement requires acknowledging that atheism has sometimes raised important questions about religious hypocrisy, irrational superstition, coercive institutions, and the misuse of religion for political or economic ends. Such criticisms should not be dismissed simply because they originate from atheistic writers. The Qur’an itself condemns hypocrisy, corruption, injustice, blind imitation, and false religiosity (Qur’an 2:44; 61:2–3; 107:1–7). Nevertheless, exposing the failures of religious individuals does not establish the non-existence of God. The truth of theism cannot be disproved by the inconsistency of some who profess belief. Likewise, serious philosophical atheism deserves thoughtful engagement rather than caricature. Intellectual confidence is strengthened through careful reasoning, respectful dialogue, and rigorous scholarship.

Conclusion: Qur’an 9:72 presents an understanding of reality that extends far beyond material existence. While acknowledging the legitimacy of human happiness, beauty, and physical enjoyment, it places them within a broader metaphysical and spiritual framework whose summit is the eternal pleasure of Allah. From the Qur’anic perspective, atheism ultimately narrows the horizon of human existence by confining reality to the empirical and reducing fulfillment to finite human experience. The Qur’an, by contrast, presents humanity as created with an eternal destiny, a transcendent purpose, and a spiritual capacity that finds its complete fulfillment only in the knowledge, worship, and pleasure of its Creator. The verse therefore offers not merely a promise of Paradise but a comprehensive philosophy of human flourishing. It teaches that every created blessing, however magnificent, remains incomplete without the Creator. The believer ultimately seeks not only the Garden, but the Lord of the Garden. In that eternal pleasure lies “al-fawz.

(The author a veteran academician is a former Professor and Head Department of Islamic Studies, Kashmir University. 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”)

hamidnaseem@gmail.com

Recent Intense monsoon systems have triggered many cloudbursts, severe landslides, and sudden flash floods across Jammu & Kashmir. These extreme downpours because of active monsoon systems have caused dozens of fatalities, swept away homes, and severely disrupted regional connectivity. A cloudburst is an extreme meteorological phenomenon involving a sudden, heavy downpour concentrated over a short duration and a small geographic area. It is an extremely intense spell of rainfall over a small geographical area within a short period, typically involving more than 100 mm of rain in one hour over an area of about 20–30 square kilometers. Such intense rainfall often overwhelms the drainage capacity of the region, leading to flash floods, landslides, and widespread destruction.

Cloudbursts are very difficult to forecast. Meteorologists can usually say whether a region is at risk of heavy rain but cannot say precisely which patch of land will experience a cloudburst.   A cloudburst can also be accompanied by hail and thunder. Cloudbursts are common in mountainous areas, especially in the Himalayas. Due to their localised nature, cloudbursts are hard to predict or detect but can unleash sudden, devastating rainfall, leading to flash floods and landslides.  Cloudbursts result from a combination of atmospheric, geographic, and thermodynamic factors that together allow a huge volume of moisture to build up and then release suddenly. . This extreme water flow quickly fills mountain soils and valleys, triggering violent flash floods and massive landslides. Major Dangers Cloudbursts can cause:

Fast Floods: Small streams turn into giant rivers of mud and rocks within minutes.

Blocked Roads: Mud and boulders block vital mountain highways and cut off remote villages.

Loss of Life, Property: Rushing debris can sweep away buildings, vehicles, and people.

   “Act immediately during heavy rain or rising water without waiting for official warnings. Avoid hazards like storm drains, ditches, and flooded ravines. Avoid walking through moving water—six inches can knock you down—and never drive through flooded roads; turn around and take an alternate route.”

Landslide: It is the downward movement of rock, soil, or debris on a slope due to gravity. It is a form of mass wasting, where earth materials move down a slope under the influence of gravity. It can happen suddenly or move slowly over long periods of time. There are many types of landslides with varying sizes, shapes, movement speeds, and characteristics. Landslides are categorised by the type of movement involved, including falls, topples, slides and flows and each often cause the same negative effects on their surroundings. In our valley, landslide can happen in hilly areas and can block roads at foothills.Landslides adversely affect movement of people. They cause loss of life as well.  It has happened in recent landslides in Rajouri, Kishtiwar and many other parts of J&K.

 Protection: In order to protect ourselves from cloudbursts and flash floods, we need to Stay alert for sudden rising water, avoid walking or driving through floodwaters, and follow official evacuation warnings from local disaster management authorities.

During A Cloudburst Or Flash- Flood: Move uphill or to higher ground right away. Do not wait for an official warning if you see heavy rain or rising water.

Stay away from storm drains, ditches, and flooded ravines. Never walk through moving water; just six inches of fast water can knock you down. Do not drive into flooded roads; turn around and find another way.

(The author is a teacher at Govt High School Brakpora Anantnag. 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.hilalahmad32@gmail.com

“The mushrooming of coaching centres also raises important regulatory concerns. Unlike schools and universities, many coaching institutes operate with limited oversight. Fee structures, advertising claims, faculty qualifications, infrastructure, and student welfare mechanisms often lack adequate regulation. Some institutes prioritize business expansion over educational quality, enrolling thousands of students without ensuring personalized academic support. In several instances, overcrowded classrooms and inadequate counseling services have further aggravated student stress.”

Technology has further accelerated the commercialization of coaching. Numerous online coaching platforms now offer recorded lectures, live classes, artificial intelligence-based assessments, and subscription packages. While digital learning has improved accessibility, it has also intensified commercial competition. Students are constantly targeted by advertisements promising guaranteed ranks, exclusive study material, and instant success. Education is increasingly being treated as a market commodity instead of a public service dedicated to intellectual growth.
The growing coaching culture also affects higher education institutions. Colleges and universities are expected to nurture research, innovation, leadership, and holistic development. However, students who spend years in examination-focused coaching frequently enter higher education with limited curiosity and creativity. This weakens India’s ambition to become a global knowledge economy driven by research, entrepreneurship, and innovation.
Addressing the coaching centre crisis requires comprehensive educational reforms rather than isolated regulatory measures. First, the quality of school education must be significantly improved so that students do not feel compelled to seek external coaching. Competent teachers, modern teaching methodologies, digital learning resources, and regular academic support should become integral components of every school. Second, entrance examinations should assess conceptual understanding, critical thinking, creativity, and problem-solving instead of encouraging rote memorization.
The government should also establish a transparent regulatory framework for coaching institutes. Fee structures should be monitored, misleading advertisements prohibited, faculty qualifications standardized, and counselling services made mandatory. Student welfare, mental health support, and grievance redressal mechanisms must become essential requirements for operating coaching centres. Strict action should be taken against institutes making false claims regarding guaranteed success or inflated placement statistics.
Parents also have an important role to play. Success should not be measured solely through ranks and examination scores. Children need encouragement to develop diverse talents, emotional resilience, ethical values, communication skills, and independent thinking. Every student possesses unique strengths, and education should nurture individual potential rather than forcing everyone into the same competitive race.
India’s vision of becoming a developed nation by 2047 depends on creating an education system that promotes innovation, creativity, and lifelong learning. Coaching centres can continue to play a supplementary role in academic preparation, but they should never replace schools or become the primary pillar of education. The commercialization of learning threatens educational equity, student well-being, and the very purpose of education itself.
The coaching centre industry should serve education—not dominate it. If India wishes to build a knowledgeable, skilled, and innovative generation, policymakers, educators, parents, and society must work together to restore the primacy of quality school education. Only then can education become a means of nation-building rather than merely a profitable business.
(The author is Principal, Guru Gobind Singh College of Management and Technology, Gidderbaha, Punjab. 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”)

uppalmlt@gmail.com

There is an unspoken promise whenever we step onto a mountain trail: to leave behind the noise, congestion, and clutter of urban life and immerse ourselves in the serenity of nature. Yet, on a recent trek through one of our forest trails, that promise was painfully broken. A picturesque clearing that had hosted campers the previous night lay strewn with discarded chip packets, plastic bottles, food wrappers, disposable plates, and other litter—a stark reminder of how easily human negligence can scar even the most pristine landscapes. As trekking, camping, and eco-tourism continue to grow in popularity, our forests and mountain trails are facing an alarming environmental challenge. Places once celebrated for their untouched beauty are increasingly being transformed into open dumping grounds. Unless this trend is reversed, we risk irreparable damage to ecosystems that have taken centuries to flourish.
The Hidden Cost Of A Single Wrapper: To many visitors, leaving behind a plastic wrapper or an empty bottle may seem insignificant. In reality, the environmental consequences are profound and long-lasting. Wild animals are often attracted by the smell of leftover food. Many mistake plastic for food, leading to internal blockages, poisoning, and, in many cases, death. Repeated exposure to human waste also alters their natural feeding behaviour, increasing dependence on human settlements and heightening the risk of human-wildlife conflict. Plastic waste does not disappear. It gradually breaks down into microplastics that contaminate soil, pollute mountain streams, and eventually enter the food chain. These streams are not isolated; they nourish rivers and provide freshwater to communities living downstream. Discarded glass bottles, cigarette butts, and other combustible waste also increase the risk of forest fires, particularly during dry seasons, threatening fragile habitats and biodiversity.
Personal Responsibility Must Come First: The first and most effective defence against environmental degradation is individual responsibility. Outdoor enthusiasts across the world follow a simple yet powerful principle: Leave No Trace. If trekkers can carry heavy backpacks, food supplies, and water bottles uphill, they can certainly carry back the lighter waste generated during their journey. Nature is not equipped with a municipal cleaning service, nor should it be expected to absorb the consequences of our carelessness. Every item carried into the forest should return with its owner. Respecting nature is not merely good etiquette; it is a moral obligation.

“Preserving fragile ecosystems requires shared responsibility and zero-impact travel to protect natural wilderness for future generations.”

Strengthening The Role Of The Forest Deptt : While public awareness is indispensable, goodwill alone cannot solve the problem. Effective conservation requires strong institutional support. The Forest Department and environmental authorities should consider introducing practical measures such as mandatory waste audits at entry points, where trekkers register disposable plastic items before beginning their journey and produce the same items upon return. Failure to do so could attract monetary penalties. Deploying trained trail wardens at popular trekking routes and camping sites would help discourage littering, enforce environmental guidelines, and educate visitors on responsible outdoor practices. Similarly, strategically located waste collection points and animal-proof bins at base camps and trailheads can significantly reduce indiscriminate dumping. Collaboration with local communities, guides, and youth volunteers as eco-stewards would further strengthen conservation efforts while creating meaningful livelihood opportunities.
Protecting Our Shared Natural Heritage: The responsibility of safeguarding our forests does not rest solely with government agencies, nor can it depend entirely on the goodwill of visitors. Conservation is a shared responsibility that requires cooperation between authorities, local communities, trekking groups, and every individual who enters these fragile landscapes. When we walk through forests, we are guests in a living ecosystem that cannot speak for itself. The least we can do is ensure that our presence leaves no lasting scars. If we wish future generations to experience the same breathtaking mountains, crystal-clear streams, and peaceful forests that inspire us today, we must act now. Let us leave behind nothing but footprints, carry back nothing but memories, and preserve the wilderness as we found it—for ourselves and for those who will follow.
(The author is a Research Scholar and a freelancer. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)

rizwanroomi2012@gmail.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

Prof. Hamid Naseem Rafiabadi

The figure of the Qalandar occupies one of the most distinguished positions in the spiritual heritage of Islamic mysticism. More than a wandering dervish or ascetic, the Qalandar symbolizes complete spiritual freedom, unwavering trust in God, fearless independence from worldly authority, and total absorption in Divine love. Throughout the history of Sufism, the Qalandar has been regarded as a saint whose heart has transcended attachment to worldly possessions, social status, and political power. His only concern is the pleasure of Allah, and his life exemplifies the Qur’ānic ideal of absolute reliance upon the Creator rather than the creation. The celebrated verses of Allama Muhammad Iqbal portray this spiritual grandeur with remarkable depth: “The Qalandar never falls at the feet of circumstances, Even a fallen star does not descend to the earth.” These lines express the essence of spiritual dignity. Circumstances may change, fortunes may decline, and worldly empires may collapse, yet the true Qalandar never compromises his principles or bows before adversity because his strength derives not from material resources but from his intimate relationship with Allah. The term Qalandar has been explained in various Arabic, Persian, and Urdu lexicons. According to Fīrūz al-Lughāt, a Qalandar is a free dervish who has turned away from worldly attractions and devoted himself entirely to spiritual pursuits. In the technical vocabulary of Sufism, however, the concept possesses a much deeper significance.
A Qalandar is one who has progressed so far along the spiritual path that he becomes detached not only from worldly ambitions but also from concern for his own ego and personal interests. His heart is wholly absorbed in the remembrance of Allah, and his entire existence revolves around Divine love. This state reflects the Qur’ānic declaration: “Surely, in the remembrance of Allah do hearts find tranquility” (Qur’ān 13:28). Such tranquility is not merely emotional peace but the complete liberation of the soul from every attachment other than God. The spiritual freedom of the Qalandar should never be misunderstood as social rebellion or indifference to religious obligations. Rather, it signifies emancipation from servitude to worldly desires and dependence upon human beings.
A Qalandar refuses to seek favour from kings, rulers, or wealthy patrons because he recognizes that all power belongs to Allah alone. This profound independence is beautifully expressed by Allama Iqbal: “God has bestowed upon me the supreme treasure of selfhood; Being a Qalandar, I cannot beg at the doors of kings.” Iqbal’s understanding of the Qalandar is inseparable from his philosophy of Khudī (Selfhood). For him, true selfhood is not pride or arrogance but the realization of one’s God-given dignity and moral responsibility. The Qalandar possesses this awakened selfhood and therefore refuses to surrender his honour before temporal authority. This ideal reflects the Qur’ānic teaching: “Whoever places his trust in Allah, then He is sufficient for him” (Qur’ān 65:3). His independence is thus an expression of faith rather than self-reliance. One of the distinguishing characteristics of the Qalandar is his remarkable resilience in the face of hardship.
While ordinary people are often overwhelmed by changing circumstances, the Qalandar remains steadfast because his heart rests in Divine providence. This spiritual resilience is precisely what Iqbal celebrates in the famous verse that has become synonymous with the Qalandari spirit: “The Qalandar never falls at the feet of circumstances; even a fallen star does not descend to the earth.” The image of the falling star is particularly meaningful. Even when a star appears to fall, it belongs to the heavens by its very nature. Similarly, the Qalandar may endure poverty, persecution, or social isolation, yet his spiritual dignity remains untouched because it originates from heaven rather than earth. Voluntary poverty (faqr) has traditionally been another hallmark of many Qalandars. Their poverty is neither helplessness nor economic deprivation imposed by society; rather, it is a conscious spiritual discipline that liberates the heart from dependence upon material possessions.
Sufi masters have long regarded faqr as one of the noblest spiritual stations because it trains the soul to rely exclusively upon Allah. The Qur’ān promises such believers: “Whoever fears Allah, He will make for him a way out and provide for him from where he could never imagine” (Qur’ān 65:2–3). Consequently, many Qalandars willingly endured hunger, hardship, and simplicity as means of disciplining the lower self (nafs al-ammārah). Their lives embodied the spirit of the poetic expression: “We are Qalandars; we know how to endure hunger. We never learned the art of making spectacles.” This voluntary austerity enabled them to conquer the ego, which Sufism regards as the greatest obstacle to Divine proximity. The journey toward becoming a Qalandar is neither accidental nor instantaneous. It requires years of rigorous spiritual discipline, continuous remembrance of Allah (dhikr), self-purification (tazkiyat al-nafs), purification of the heart (taṣfiyat al-qalb), sincere repentance, and constant struggle against one’s lower desires. The Qur’ān clearly affirms: “Successful indeed is the one who purifies the soul” (Qur’ān 91:9). Through this gradual process the seeker advances through successive spiritual stations (maqāmāt) until worldly ambitions lose their attraction and Divine love becomes the sole purpose of existence.

“The Mard-e-Qalandar represents the ultimate Sufi ideal of spiritual freedom, moral courage, and divine love. Unbound by ego or worldly ambitions, his true sovereignty resides not in political power, but in a purified heart devoted entirely to Allah. As reflected in Iqbal’s thought, true honor stems from divine proximity rather than worldly rule, making the Qalandar a universal symbol of spiritual freedom over temporal authority.”

Among the friends of Allah (Awliyāʾ), different spiritual ranks have traditionally been identified, including the Qutb, Abdāl, and Qalandars, each representing particular manifestations of Divine grace and spiritual responsibility. The Qalandar reaches his lofty station only after passing through the difficult valleys of Divine love, a reality beautifully expressed in the poetic advice: “O Qalandar! Adorn yourself through the path of Sufism and dance in spiritual ecstasy, but first pass through every thorn-filled valley of Divine love.”
Because of their spiritual refinement, many Qalandars are described in classical Sufi literature as recipients of kashf (spiritual unveiling) and karāmāt (saintly miracles). Nevertheless, authentic Sufism consistently teaches that miracles are never the objective of the spiritual journey. They are merely incidental gifts granted by Allah to some of His chosen servants. The Qur’ān proclaims: “Surely, the friends of Allah shall have no fear, nor shall they grieve” (Qur’ān 10:62). Genuine Qalandars never seek fame through extraordinary experiences; instead, they conceal their spiritual states with humility and devote themselves entirely to pleasing Allah.
Another remarkable aspect of the Qalandar is his transcendence over the limitations of time. Iqbal describes this spiritual mastery in one of his most profound couplets: “The Qalandar evaluates the sun, the moon, and the stars; he is not the mount of time—rather, he is its rider.” This poetic image signifies that the true saint is not enslaved by changing historical conditions. While ordinary individuals become prisoners of time, the Qalandar lives in the eternal presence of Allah, whose reality transcends temporal existence. Within the broader tradition of Islamic mysticism, the Qalandariyyah emerged as a distinct Sufi orientation emphasizing radical detachment, simplicity, wandering devotion, and complete reliance upon Allah. Historical traditions connect its spread in the Indian subcontinent with the spiritual legacy of great saints such as Qutb al-Din Bakhtiyar Kaki. Over the centuries, the Qalandari spirit became deeply rooted in South Asian Sufism, inspiring generations of seekers. Among the most celebrated representatives of this tradition are Lal Shahbaz Qalandar and Bu Ali Shah Qalandar. Popular Sufi literature also reveres Rabi’a al-Adawiyya as the supreme embodiment of Divine love, and later devotional traditions sometimes include her in symbolic narratives concerning the Qalandars.
Among modern Muslim thinkers, no one articulated the significance of the Qalandar more eloquently than Allama Muhammad Iqbal. To him, the Qalandar represented the highest model of Islamic personality—fearless before tyranny, independent of worldly authority, spiritually awakened, morally courageous, and creatively engaged with life. For this reason, he wrote: “Neither thrones nor crowns, neither armies nor soldiers possess what is found in the court of the Man of Qalandar.” The “court” of the Qalandar is not an earthly palace but the sacred presence of spiritual sincerity and Divine proximity. It is a place where humility surpasses pride, truth overcomes power, and spiritual authority transcends political sovereignty. Consequently, Iqbal could confidently declare:
“Better than the imperial court is the humble threshold of the friends of God.”
This profound statement encapsulates the entire philosophy of Islamic spirituality: true greatness is measured not by worldly dominion but by nearness to Allah. The relevance of the Qalandar is perhaps even greater in the contemporary world, where success is frequently measured by wealth, influence, and public recognition.
The Qalandar reminds humanity that genuine freedom begins with liberation from greed, fear, and ego. He teaches resilience amidst adversity, integrity amidst corruption, simplicity amidst material excess, and complete trust in Allah amidst uncertainty. His example demonstrates that one may live within society without becoming enslaved by it. The Qalandar therefore represents not escapism but the highest form of moral and spiritual engagement with the world. Ultimately, the Mard-e-Qalandar stands as one of the noblest ideals of the Sufi tradition. He is free because he belongs entirely to Allah; fearless because he seeks nothing from creation; generous because he has conquered his ego; and dignified because his honour derives solely from Divine proximity. His kingdom is not established upon political power but upon the sovereignty of the purified heart. His palace is the heart illuminated by remembrance of Allah, and his court is the gathering of those who seek truth above all worldly ambitions. It is for this reason that Iqbal regarded the threshold of God’s friends as superior to the palaces of kings. The concluding poetic reflection beautifully captures the timeless mystery of the Qalandar: “Though it dwells within a handful of dust, the human heart itself is a Qalandar.” The Qalandar, therefore, is not merely a historical figure or a wandering ascetic but a universal symbol of spiritual freedom, unwavering faith, moral courage, and Divine love. He reminds every seeker that the highest honour lies not in ruling the world but in allowing Allah alone to rule the heart.
(The author a veteran academician is a former Professor and Head Department of Islamic Studies, Kashmir University. 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”)

hamidnaseem@gmail.com

World Breastfeeding Week 2026 is celebrated annually from August 1st to August 7th. The theme for World Breastfeeding Week 2026 is “Breastfeeding for a sustainable start in life: Strengthen what works”The 2026 theme emphasizes the focus on strengthening successful breastfeeing support systems, expanding the warm chain of support for mothers, Tracking progress and scaling proven breastfeeding policies and programmes. It highlights the need for sustainable support systems that empower mothers and promote breastfeeding practices globally. This theme emphasizes the importance of building lasting support for breastfeeding mothers everywhere, recognizing breastfeeding as a powerful tool for environmental sustainability and climate resilience.It promotes exclusive breastfeeding for the first six months of life, providing critical nutrients and protection from diseases like pneumonia. Breast feeding supports mothers in their breastfeeding journey, reducing the risk of certain cancers and promoting postpartum recovery. This raises awareness about the benefits of breastfeeding for both infants and mothers, fostering a strong bond between them. Benefits of Breastfeeding serves as Infant Nutrition as it provides essential nutrients, strengthens the immune system, and fosters growth and development. It benefits maternal health as it rreduces the risk of certain cancers, promotes postpartum recovery, and supports overall well-being. It helps in Environmental Sustainability as it reduces the carbon footprint and environmental toll of formula production, packaging, and waste. It has economic benefits as it lowers healthcare costs and boosts cognitive development. Breastfeeding or nursing is the feeding of babies and young children with milk from a woman’s breast.
The breasts of women begin to produce mature milk around the third or fourth day after birth. Early in a nursing session, the breasts produce fore milk, a thinner milk containing many proteins and vitamins. If the baby keeps nursing, then hind milk is produced. Hind milk has a creamier color and texture. There is increasing evidence that suggests that early skin-to-skin contact (also called kangaroo care) between mother and baby stimulates breastfeeding behavior in the baby. Newborns who are immediately placed on their mother’s skin have a natural instinct to latch on to the breast and start nursing, typically within one hour of birth. Immediate skin-to-skin contact may provide a form of imprinting that makes subsequent feeding significantly easier. In addition to more successful breastfeeding and bonding, immediate skin-to-skin contact reduces crying and warms the baby. Children who are born preterm have difficulty in initiating breast feeds immediately after birth. By convention, such children are often fed on expressed breast milk or other supplementary feeds through tubes or bottles until they develop satisfactory ability to suck breast milk. Health organizations recommend breastfeeding exclusively for six months following birth, unless medically contraindicated.
According to studies cited by UNICEF, babies naturally follow a process which leads to a first breastfeed. Initially after birth the baby cries with its first breaths. Shortly after, it relaxes and makes small movements of the arms, shoulders and head. If placed on the mother’s abdomen the baby then crawls towards the breast, called the breast crawl and begins to feed.When the baby suckles its mother’s breast, a hormone called oxytocin compels the milk to flow from the alveoli (lobules), through the ducts (milk canals), into the sacs (milk pools) behind the areola, and then into the baby’s mouth. After feeding, it is normal for a baby to remain latched to the breast while resting. This is sometimes mistaken for lack of appetite. Absent interruptions, all babies follow this process. Rushing or interrupting the process, such as removing the baby to weigh him/her, may complicate subsequent feeding.Activities such as weighing, measuring, bathing, needle-sticks, and eye prophylaxis wait until after the first feeding.It is recommended by Health professionals for mothers to initiate breastfeeding within the first hour of a baby’s life and continue as often and as much as the baby wants. The baby is placed on the mother and feeding starts as soon as the baby shows interest.Newborn babies typically express demand for feeding every one to three hours (8–12 times in 24 hours) for the first two to four weeks. Newborn babies typically express demand for feeding every one to three hours (8–12 times in 24 hours) for the first two to four weeks.
A newborn has a very small stomach capacity. At one-day old it is 5–7 ml, about the size of a large marble; at day three it is 22–30 ml, about the size of a ping-pong ball; and at day seven it is 45–60 ml, or about the size of a golf ball. Many newborns will feed for 10 to 15 minutes on each breast.If the infant wants to nurse for a much longer period—say 30 minutes or longer on each breast—they may not be getting enough milk. According to some authorities the majority of infants do not immediately begin to suckle if placed between the mother’s breasts but rather enter a period of rest and quiet alertness. During this time they seem to be more interested in the mother’s face, especially her eyes, than beginning to suckle. It has been speculated that this period of infant-mother interaction assists in the mother-child bonding for both mother and baby.Hormones released during breastfeeding help to strengthen the mother baby bond. During the first few weeks of life babies may nurse roughly every two to three hours, and the duration of a feeding is usually ten to fifteen minutes on each breast. The Health organizations, including the World Health Organization (WHO), recommend breastfeeding exclusively for six months.This means that no other foods or drinks, other than possibly vitamin D, are typically given. After the introduction of foods at six months of age, recommendations include continued breastfeeding until one to two years of age or more. Globally, about 38% of infants are only breastfed during their first six months of life. Medical conditions that do not allow breastfeeding are rare. Mothers who take certain recreational drugs and medications should not breastfeed. Smoking tobacco and consuming limited amounts of alcohol and/or coffee are not reasons to avoid breastfeeding.
Support for breastfeeding is universal among major health and children’s organizations. WHO states, “Breast milk is the ideal food for the healthy growth and development of infants; breastfeeding is also an integral part of the reproductive process with important implications for the health of mothers .Breastfeeding has a number of benefits to both mother and baby, which infant formula lacks Breastfeeding is also less expensive than infant formula Breastfeeding decreases the risk of a number of diseases in both mothers and babies..Researchers report that babies who receive no breast milk are almost six times more likely to die by the age of one month than those who are partially or fully breastfed. The Deaths of an estimated 820,000 children under the age of five could be prevented globally every year with increased breastfeeding. Breastfeeding decreases the risk of respiratory tract infections and diarrhea for the baby, both in developing and developed countries.

“Supported by WHO, UNICEF, health ministries, and civil society partners, World Breastfeeding Week takes place annually during the first week of August to celebrate breastfeeding mothers in all their diversity. This global campaign aims to raise awareness and rally support across families, communities, and healthcare systems. Everyone can participate by educating themselves and others, advocating for supportive policies, supporting mothers directly, organizing community events, and sharing stories on social media to spread awareness.”

Approximately 60% of full-term infants develop jaundice within several days of birth. Jaundice, or yellowing of the skin and eyes, occurs when a normal substance, bilirubin, builds up in the newborn’s bloodstream faster than the liver can break it down and excrete it through the baby’s stool. By breastfeeding more frequently or for longer periods of time, the infant’s body can usually rid itself of the bilirubin excess. Other benefits include lower risks of asthma, food allergies, and type 1 diabetes. Breastfeeding may also improve cognitive development and decrease the risk of obesity in adulthood. Mothers may feel pressure to breastfeed, but in the developed world children generally grow up normally when bottle fed with formula. Benefits for the mother include less blood loss following delivery, better uterus shrinkage, and decreased postpartum depression.Breastfeeding delays the return of menstruation and fertility, a phenomenon known as lactational amenorrhea. Long-term benefits for the mother include decreased risk of breast cancer, cardiovascular disease, and rheumatoid arthritis. Before pregnancy the breast is largely composed of adipose (fat) tissue but under the influence of the hormones estrogen, progesterone, prolactin, and other hormones, the breasts prepare for production of milk for the baby. There is an increase in blood flow to the breasts. Pigmentation of the nipples and areola also increases. Size increases as well, but breast size is not related to the amount of milk that the mother will be able to produce after the baby is born.
Correct positioning and technique for latching on are necessary to prevent nipple soreness and allow the baby to obtain enough milk. By the second trimester of pregnancy colostrum, a thick yellowish fluid, begins to be produced in the alveoli and continues to be produced for the first few days after birth until the milk “comes in”, around 30 to 40 hours after delivery.Oxytocin contracts the smooth muscle of the uterus during birth and following delivery, called the postpartum period, while breastfeeding. Oxytocin also contracts the smooth muscle layer of band-like cells surrounding the alveoli to squeeze the newly produced milk into the duct system. Oxytocin is necessary for the milk ejection reflex, or let-down, in response to suckling, to occur.If breastfeeding is suddenly stopped a woman’s breasts are likely to become engorged with milk. Pumping small amounts to relieve discomfort helps to gradually train the breasts to produce less milk. Not all of breast milk’s properties are understood, but its nutrient content is relatively consistent. Breast milk is made from nutrients in the mother’s bloodstream and bodily stores. It has an optimal balance of fat, sugar, water, and protein that is needed for a baby’s growth and development. Breastfeeding triggers biochemical reactions which allows for the enzymes, hormones, growth factors and immunologic substances to effectively defend against infectious diseases for the infant.
The breast milk also has long-chain polyunsaturated fatty acids which help with normal retinal and neural development.The composition of breast milk changes depending on how long the baby nurses at each session, as well as on the child’s age. The first type, produced during the first days after childbirth, is called colostrum which is easy to digest although it is more concentrated than mature milk. It has a laxative effect that helps the infant to pass early stools, aiding in the excretion of excess bilirubin, which helps to prevent jaundice. Colostrum also contains a substance which is new to the newborn, secretory immunoglobulin A (IgA) that works to attack germs in the mucous membranes of the throat, lungs, and intestines, which are most likely to come under attack from germs. It is important to mention that all medicines pass into breast milk in small amounts so mother must be careful while taking any drug during breast feeding. Colostrum also helps to seal the infants gastrointestional tract from foreign substances, which may sensitize the baby to foods that the mother has eaten. Successful breastfeeding requires a constant dose of healthy nutrients that boost milk supply and help enhance the health status of the mother and the baby. There is an additional requirement of 500 extra calories per day for women who breastfeed and there are certain nutrients that are quintessential. Blow are given some healthy food choices lactating mothers can adapt to (a) Folic Acid(b) Protein-rich Foods (c)Iron-rich foods.
(d) Calcium-rich foods(e) Galactagogues. Breast feeding as per researchers is beneficial for both baby as well for mother. The science-based benefits of breastfeeding for mother and baby are as Breast Milk Provides Ideal Nutrition for Babies, Breast Milk Contains Important Antibodies, Breastfeeding May Reduce Disease Risk, Breast Milk Promotes a Healthy Weight, Breastfeeding May Make Children Smarter, Breastfeeding May Help You Lose Weight, Breastfeeding Helps the Uterus Contract, Mothers Who Breastfeed Have a Lower Risk of Depression, Breastfeeding Reduces Your Disease Risk, Breastfeeding May Prevent Menstruation and It Also Saves Time and Money. It is concluded that breastfeeding is an ancient practice which protects mothers and babies from infection. In mothers, breastfeeding significantly reduces physiological and subjective stress, facilitates positive affect, and improves maternal sensitivity and care.
Researchers have found that women who breastfeed benefit from decreased risk of breast, ovarian and uterine cancers. Breast milk contains antibodies that help baby to fight off viruses and bacteria. Breastfeeding lowers baby’s risk of having asthma or allergies. Babies who are breastfed exclusively for the first 6 months, without any formula, have fewer ear infections, respiratory illnesses, and bouts of diarrhea. World Breastfeeding Week supported by WHO, UNICEF and many Ministries of Health and civil society partnersis held in the first week of August every year with special theme. The campaign will celebrate breastfeeding mums in all their diversity, throughout their breastfeeding journeys, while showcasing the ways families, societies, communities and health workers can have the back of every breastfeeding mum.It is a global campaign to raise awareness and galvanise action on themes related to breastfeeding. We can celebrate this week by educating Yourself and Others, support Breastfeeding Mothers, Advocate for Supportive Policies, Organize Events and use Social Media to Share information and personal stories to spread awareness.
(Arshi Farooq is a Research Scholar and Dr Bilal A Bhat is Professor & Head (Agri. Econ & Statistics, FOA at S K University Of Agriculture Sciences & Technology Kashmir SKUAST-K, Srinagar, J&K . 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

Dr. Roohi Jan

As the world commemorates World Environment Day 2026 with the theme “Climate Action,” there is increasing awareness that local initiatives that improve our communities are just as important in combating climate change as international accords and technical advancements. Plastic pollution is a significant danger to ecosystems, biodiversity, public health, and climatic stability among the many environmental issues facing the world today. Plastic waste is becoming a more obvious emblem of unsustainable consumption, appearing everywhere from woods and mountain slopes to rivers, lakes, and urban areas. Fossil fuels play a major role in its production, and its inappropriate disposal adds to pollution, greenhouse gas emissions, and environmental deterioration. The effects of plastic trash are much more severe in environmentally sensitive areas, where environmental balance and natural beauty are strongly related. The goal of Clean Hills, Clear Skies embodies the spirit of climate action by advocating workable solutions that lessen pollution, safeguard natural areas, preserve biodiversity, and build healthier communities. We can make significant progress toward a cleaner environment, a more resilient climate, and a greener future for future generations by embracing sustainable alternatives and lowering our reliance on single use plastics.
For a long time, we have been inspired and proud of the beauty of our neighborhoods, rivers, valleys, and hills. In addition to sustaining life, clean landscapes, clean air, running streams, and verdant surrounds also help to define our cultural identity and sense of community. However, plastic pollution has become one of the biggest dangers to these natural riches in recent decades. Once seen as a revolutionary material due to its price, durability, and ease of use, it is currently one of the most enduring environmental issues that communities worldwide must deal with. Plastic debris has found its way into almost every part of the environment, from rural roads and mountain trails to rivers, lakes, and urban areas. We should emphasize how critical it is to reconsider how we interact with plastic and implement sustainable methods that safeguard the environment and public health.Plastic has permeated every aspect of our existence. Packaging, shopping bags, bottles, containers, household goods, agricultural supplies, and a host of other commonplace objects all use it. Although plastic has numerous practical uses, its extensive use has led to a serious waste management issue. Because most plastics are made to be strong and resistant to deterioration, they can last for hundreds of years in the environment. Plastic builds up over time, contaminating landscapes and upsetting ecosystems, in contrast to organic materials that break down naturally. Because single use plastics are so convenient, a culture of disposal rather than responsibility has been fostered, leading to massive amounts of waste being thrown away after only a short time of use.
In hilly and mountainous areas, the issue is most apparent. In addition to drawing tourists, promoting biodiversity, and offering vital ecosystem services, hills are frequently seen as representations of purity and natural beauty. But these delicate ecosystems are being more and more damaged by plastic garbage. Along hiking routes and picnic areas, visitors often leave bottles, wrappers, and bags behind. Lightweight plastics are carried by the wind into forests and streams, where they are challenging to remove. Over time, the buildup of rubbish damages wildlife, reduces the ecological value of these locations, and deteriorates scenic appeal.In addition to being an aesthetic problem, plastic pollution in hills poses a wider environmental risk to biodiversity, soil health, and water quality.The effects of plastic pollution on wildlife are among its most detrimental effects. Animals frequently confuse plastic objects for food, which can result in harm, malnutrition, or even death.
While cattle grazing close to garbage disposal sites may unintentionally eat plastic bags and packaging materials, birds may swallow pieces of plastic. Because plastics commonly find their way into rivers, lakes, and wetlands through inappropriate disposal and rainfall runoff, aquatic creatures are especially vulnerable. Larger plastic products become even more challenging to handle as they fragment into smaller particles known as microplastics. These microscopic pieces make their way into food chains, impacting species on several levels and possibly endangering human health.Degradation of water resources is also a result of plastic pollution. Discarded plastic garbage clogs watercourses and drainage channels in many towns, raising the possibility of flooding during periods of high rainfall.
Plastic waste is carried over great distances by rivers and streams, dispersing contamination well beyond its original source. Water bodies that are contaminated with plastic trash lose their ability to sustain aquatic life and lose their ecological integrity. Concerns regarding long term exposure and its possible health effects have also been raised by the discovery of microplastics in drinking water sources worldwide.The problem affects not just land and water but also the atmosphere. Burning plastic debris in open spaces releases toxic chemicals and dangerous pollutants into the atmosphere. Residents of several communities burn collected plastic as a method of disposal due to the lack of efficient waste management facilities. Although this approach might seem practical, it has detrimental effects on public health and air quality. Cardiovascular disorders, respiratory ailments, and other health issues are exacerbated by toxic emissions. Particularly at risk are children, the elderly, and those with underlying medical issues.

“Achieving plastic-free communities relies on collective action and perseverance rather than perfection. Everyday efforts—like reducing single-use plastics and managing waste—protect natural resources and determine the environmental health inherited by future generations.”

As long as plastic garbage is burned carelessly, the goal of pristine skies cannot be realized.Climate change and plastic pollution are intimately related. Fossil fuels play a major role in the creation of plastic, and greenhouse gas emissions are produced at every stage of the product’s lifespan, from extraction and manufacturing to transportation and disposal. The amount of plastic produced worldwide is increasing along with its impact on climate change. Therefore, cutting back on plastic use is a crucial climate action tactic. Communities can reduce emissions while safeguarding local environments by selecting sustainable alternatives and enhancing waste management techniques. Participation from the community and a shared commitment are necessary to create neighborhoods free of plastic.
Individual decisions are the first step in environmental reform, but shared responsibility is what makes it successful. Reusable shopping habits, bottles, bags, and containers can help households cut down on plastic waste. From a young age, schools may promote sustainable habits and teach children about environmental care. Companies can reduce superfluous packaging and look into environmentally suitable substitutes. Local governments can implement laws that deter excessive plastic use, encourage recycling programs, and improve waste collection infrastructure. Significant change is made possible when these initiatives cooperate.In order to combat plastic pollution, education is essential. The long term effects of regular plastic usage on the ecosystem are still largely unknown.Communities can learn how individual acts affect more significant environmental outcomes through awareness campaigns. Educational initiatives that prioritize recycling, waste reduction, and sustainable living enable citizens to make knowledgeable decisions. In particular, young people have the capacity to become influential environmental champions.
Families and communities can benefit from their inventiveness, vitality, and openness to new concepts.Initiatives spearheaded by the community have shown impressive results in cutting down on plastic trash. In addition to getting rid of trash, neighborhood clean up initiatives promote a sense of shared accountability and ownership. Environmental protection becomes a common value rather than a personal responsibility when locals collaborate to enhance their surroundings. In addition to creating real environmental advantages, such activities improve social ties. Public areas get healthier, cleaner, and friendlier, which promotes more community involvement.Opportunities for innovation and sustainable economic growth are also created by the shift to plastic free areas. Local companies and entrepreneurs can create eco friendly items using recyclable, renewable, or biodegradable materials. It is possible to revitalize and modify traditional methods that used natural resources for contemporary use. Reusable containers, paper packaging, cloth bags, and bamboo goods provide useful substitutes for single use plastics. In addition to lowering pollution, supporting such alternatives helps sustainable industries and local livelihoods. Successful initiatives to lessen plastic pollution have been fueled by a mix of citizen involvement and legislative changes in many areas. Positive results have been achieved by improvements in waste management infrastructure, recycling incentives, and restrictions on single use plastic bags. However, without community support, regulations are insufficient on their own. Cultural changes that put sustainability ahead of convenience are necessary for long lasting environmental transformation.
New potential for recycling, reuse, and circular economic practices arise when people start to see waste as a resource rather than a disposable burden.A more general desire for balance between environmental preservation and human growth is reflected in the idea of bright sky and clean hills. Clean water, fertile soil, climate regulation, and recreational possibilities are just a few of the vital services that healthy ecosystems offer to societies. In order to safeguard these systems, it is necessary to acknowledge that environmental responsibility is closely linked to economic and social well being. In addition to being cleaner and more appealing, a neighborhood free of plastic pollution is also safer, healthier, and more resilient. Although the problem of plastic pollution may appear insurmountable, history shows that major environmental issues may be resolved via teamwork. Every neighborhood cleanup effort, every educational program, every reusable bag brought to a market, and every plastic bottle swapped out for a refillable one all contribute to a greater push toward sustainability. When entire communities accept small gestures, they add up to significant change. Perfection is not necessary to achieve plastic free neighborhoods, cooperation, awareness, and perseverance are. We all have an obligation to safeguard the environment as we look to the future. We should take good care of the hills that uplift us, the rivers that provide for us, and the sky that protect us. Plastic pollution is a problem that can be solved with wise decisions and teamwork rather than an unavoidable byproduct of contemporary living. We can build communities that mirror the resilience and beauty of the natural world by lowering our reliance on single use plastics, promoting sustainable alternatives, enhancing waste management, and raising environmental awareness. Clear skies and clean hills are more than just environmental objectives, they represent a more sustainable and healthful future. Whether future generations inherit polluted landscapes or settings that continue to inspire amazement, supply resources, and support life for years to come will depend on the decisions we make today.
(The author is a freelancer. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)

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