Dr. Ashraf Zainabi

The Government of Jammu and Kashmir recently approved a ₹361-crore Integrated Solid Waste Management (ISWM) project at Achan with a proposed capacity of 800 tonnes per day (TDP). The objective is commendable. No modern society can function without scientific waste management, and Kashmir urgently needs better systems for handling the mountains of garbage generated every day.
Yet the announcement also presents an opportunity to ask a more important question.Are we investing hundreds of crores to manage the consequences of plastic pollution, when we should instead be investing to prevent plastic pollution itself?Waste management is necessary. Waste prevention is transformative.
Every landfill, every waste-processing plant, and every recycling facility begins with the assumption rather conviction that plastic will continue entering the Valley indefinitely. It accepts the problem and attempts to manage it. But what if Kashmir became the first Himalayan region to stop the problem at its source?
Imagine redirecting the same policy ambition behind the Achan project towards a much larger environmental mission. Imagine investing ₹361 crore not merely in processing waste but in eliminating much of it before it is ever created.
The proposal is simple.Instead of treating plastic as an unavoidable reality, Kashmir should progressively eliminate it through legislation, industrial policy and phased implementation.The Valley needs a Plastic Elimination and Safe Environment Act (PESE Act).
Just as India enacted the Narcotic Drugs and Psychotropic Substances (NDPS) Act to demonstrate that narcotic drugs are not merely a policing issue but a national priority, Kashmir now needs legislation that treats plastic pollution with similar seriousness. Plastic may not intoxicate people, but it slowly intoxicates rivers, lakes, forests, farmland, livestock and ultimately the food chain itself.
The comparison is not about imposing identical punishments. It is about assigning equal administrative urgency. Environmental destruction should never remain a low-priority civic offence. It should become a matter of public policy, public health and intergenerational responsibility.
The proposed PESE Act should prohibit the manufacture, storage, transport, distribution and sale of specified single-use plastics through a carefully planned transition. More importantly, it should gradually prohibit products entering Kashmir in unnecessary plastic packaging wherever practical alternatives exist, especially the potato chips packets, and other fried and non-fried items packed in plastics that includes biscuits. I remember the crack-jack and other biscuitsof 1990s that weretasty and had paper based packing. Even toffees were packed in paper based covers. Why not today?
This is where the major focus of the proposed ₹361 crore project should go to counter plastic packaging industry.By doing so, a part of ₹361 crore proposed project becomes an investment rather than an expenditure.Instead of spending the entire amount on managing the waste after it is generated, Kashmir could establish India’s first large-scale biodegradable packaging industry dedicated to serving the Valley’s economy.A Green Packaging Mission (GPM) could emerge as Kashmir’s next major industrial sector.
Every chips packet wrapped in biodegradable packaging material instead of plastic is one less piece of waste reaching Dal Lake. Every paper-based or fabric based shopping bag replacing plastic is one less item blocking drains during rainfall. Every locally manufactured eco-friendly package creates employment while reducing pollution. Let every village/area of 300 households have its local manufacturing, distribution, and selling units of GPM for everything that needs packaging. Let the branded chips, biscuit, and other fried item companies open their manufacturing units in Kashmir but use locally produced packaging material if they want the Kashmir as their market. If they resist or refuse, bane them and save Kashmir from pollution and obesity.

“The ₹361 crore sanctioned for the Achan waste plant demonstrates strong political will. If this same political commitment were redirected toward an ambitious Plastic Elimination and Safe Environment (PESE) Act, it could transition the region from merely managing pollution to preventing it entirely—creating a sustainable eco-model featuring a biodegradable packaging industry, green jobs, and healthier ecosystems.”

Unlike a landfill, GPM will produce jobs and wealth.Unlike waste treatment, it willcontrol pollution at its source.Critics will immediately argue that plastic cannot disappear overnight.They are correct.That is precisely why implementation must be phased rather than abrupt.
During the first year, selected locations such as Pahalgam, Gulmarg, Sonamarg, Lal Chowk, Sopore, Baramulla and Chadoora could become Plastic-Free Zones. Businesses would receive transition assistance. Manufacturers supplying these markets would begin switching to biodegradable packaging.
During the second year, the programme could expand to every major town. Government offices, schools, hospitals, universities, hotels and tourist establishments would procure only approved biodegradable packaging wherever feasible.
By the third year, the entire Valley could move towards becoming India’s first genuinely plastic-light Himalayan region.Such a transition would not simply benefit the environment.It would create an entirely new manufacturing ecosystem.Thousands of skilled and semi-skilled jobs.Research opportunities for universities.Business opportunities for entrepreneurs.Export potential to other states.A new green identity for Kashmir.
Tourists travel to Kashmir because of its mountains, lakes, gardens and rivers. They do not come to photograph plastic wrappers floating beside shikaras or bottles trapped among willow trees. Every year we spend crores promoting tourism, while plastic quietly damages the very landscape on which tourism depends.
The economics are equally compelling.Waste-processing facilities require continuous maintenance, imported machinery, trained operators, spare parts, electricity and recurring operational expenditure. As waste increases, infrastructure must also expand. The financial burden never truly ends.
By contrast, reducing plastic entering the Valley reduces future collection costs, transport costs, landfill requirements and environmental restoration expenses. Prevention is almost always cheaper than perpetual cleanup.
This is not an argument against scientific waste management. Even a plastic-free Kashmir will continue generating organic waste, construction debris and recyclable materials. Modern waste infrastructure will always remain necessary. But it should become the second line of defence, not the first.
The first line of defence should be preventing unnecessary plastic from entering the Valley. History consistently rewards societies that invest in prevention rather than consequences. Vaccination prevents disease before hospitals become overcrowded. Road-safety laws prevent accidents before emergency rooms fill up. Clean drinking water prevents epidemics before medicines become necessary.
Environmental policy should embrace the same philosophy.The cleanest landfill is the one that never receives the waste.The cleanest river is the one that never receives plastic.The cleanest lake is the one where wrappers never arrive.
Kashmir has often aspired to become a model in tourism, education and environmental stewardship. Here lies an opportunity to become a model for the entire country. Instead of becoming known for building one of India’s largest waste-processing facilities, let Kashmir become known for needing less waste processing because it had the courage to eliminate plastic at its source.
The ₹361 crore sanctioned for Achan reflects political will. That same political will, combined with an ambitious Plastic Elimination and Safe Environment (PESE) Act, could build something far more enduring than another waste plant. It could create a biodegradable packaging industry, thousands of green jobs, cleaner lakes, healthier ecosystems and a new development model rooted not in managing pollution, but in preventing it.
(The author is a teacher and a researcher based in Gowhar Pora Chadoora of Central Kashmir’s Budgam district. 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”)

bhatashraf@gmail.com

India’s higher education system is standing on a fragile foundation. Behind the impressive statistics of rising enrollments, expanding campuses and ambitious education reforms lies a reality that policymakers often avoid discussing openly — a large part of the system is surviving on temporary faculty. Guest lecturers, contractual teachers, ad-hoc appointments, visiting faculty, and part-time academics are increasingly replacing permanent educators across universities and colleges. The result is a system that appears stable from the outside but is becoming academically hollow from within.
The problem is no longer limited to a few institutions. Across the country, thousands of sanctioned teaching posts remain vacant for years. Recruitment processes move slowly, approvals are delayed, and financial constraints are frequently cited as excuses for not hiring permanent faculty. Instead of filling vacancies, institutions rely on temporary appointments because they are cheaper, easier to manage, and free from long-term financial commitments. What began as an emergency arrangement has now become the normal operating model of Indian higher education.
This shift has serious consequences for academic quality. Temporary teachers often carry the same teaching burden as permanent faculty but receive only a fraction of the salary and benefits. Many work without job security, uncertain whether their contracts will continue after a semester or an academic session. Some teachers spend years moving from one short-term appointment to another without career stability. In such an environment, expecting academic excellence becomes unrealistic.
Teaching is not merely about completing lectures or finishing the syllabus. Good education requires continuity, mentorship, intellectual engagement, research guidance, and academic leadership. A teacher who is unsure about retaining employment cannot fully invest in long-term academic development. Temporary faculty members are often excluded from important institutional decisions, research planning, curriculum development, and policy discussions. They become workers inside the system rather than respected academic contributors.
Students suffer the most from this instability. When faculty changes repeatedly, mentorship disappears. Research supervision becomes inconsistent. Classroom engagement weakens. Teachers under pressure to secure their next contract may focus more on survival than innovation. Many talented educators avoid experimenting with new teaching methods because temporary positions rarely reward creativity or academic risk-taking. Education gradually becomes mechanical, examination-oriented, and transactional.
Research culture has also weakened because of insecure academic employment. Research requires stability, collaboration, funding, and long-term planning. Temporary faculty members rarely receive adequate research grants, institutional support, or opportunities for professional growth. Many are overloaded with teaching hours and administrative tasks, leaving little time for meaningful scholarship. As a result, institutions produce more paperwork than genuine research innovation.
The crisis becomes more severe in rural and semi-urban institutions. These colleges already struggle with limited facilities, weak research ecosystems, and poor funding. Faculty shortages make the situation worse. Permanent teachers often prefer urban institutions where career opportunities, academic networks, and living conditions are better. Smaller institutions therefore become heavily dependent on guest faculty, leading to uneven educational quality across regions. This creates a dangerous academic divide where elite institutions continue progressing while ordinary colleges struggle to maintain basic standards.

“The growing dependence on temporary faculty also exposes a deeper contradiction in India’s education priorities. Institutions proudly invest in modern buildings, digital infrastructure, smart classrooms, rankings, and promotional campaigns. Yet the central pillar of education — the teacher — remains neglected. A university can function temporarily without advanced infrastructure, but it cannot function meaningfully without committed and qualified faculty. No amount of technology can replace intellectual mentorship.”

Another major concern is the declining attractiveness of teaching as a profession. Talented young scholars increasingly hesitate to enter academia because the career path appears uncertain and underpaid. Years of higher education, research, and doctoral training often lead only to temporary appointments with limited financial security. Many capable individuals move toward corporate jobs, foreign universities, or non-academic careers. India is therefore not only facing a faculty shortage; it is slowly losing intellectual talent from academia itself.
Ironically, this crisis exists at a time when India aims to become a global education hub. Policymakers speak about innovation, research excellence, internationalization, and world-class universities. However, such ambitions cannot succeed without stable academic staffing. Great universities are not built merely through infrastructure projects or policy documents. They are built through strong faculty communities, intellectual freedom, research culture, and long-term academic commitment.
The overuse of temporary faculty also affects institutional culture. Permanent educators usually contribute to curriculum development, mentoring systems, academic governance, student societies, and long-term institutional planning. Temporary faculty members, despite their capability, are often treated as replaceable workers rather than integral parts of the academic ecosystem. This weakens collective academic identity and reduces institutional continuity.
The issue is not that temporary faculty lack competence. In fact, many contractual teachers are highly qualified, hardworking, and deeply committed to teaching. The real problem lies in the system that depends on them permanently while refusing to provide dignity, security, and professional growth. An education system cannot demand excellence while offering insecurity.
India urgently needs structural reforms in faculty recruitment and academic employment. Vacant teaching posts must be filled transparently and quickly. Recruitment processes should become merit-based, efficient, and free from unnecessary delays. Institutions must invest not only in infrastructure but also in human capital. Research support, fair salaries, career advancement opportunities, and academic autonomy are essential for attracting talented educators.
Most importantly, policymakers must recognize a simple truth: universities are not built by buildings alone. They are built by teachers. Laboratories, rankings, campuses, and reforms have little meaning if classrooms lack stable and motivated faculty. If India continues normalizing temporary academic labor, the long-term damage to educational quality may become irreversible. The real crisis of Indian higher education is not only outdated curricula, weak research, or unemployable graduates. It is the silent collapse of academic stability. A nation that wants world-class universities cannot run its classrooms on uncertainty forever.
(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 dialogue between secularism and Islamic theology centers on human nature. Secular views emphasize historical-cultural conditioning, while Islamic thought argues these influences act upon fiṭrah—a divinely created spiritual disposition. Lacking empirical consensus, the framework of fiṭrah effectively bridges humanity’s universal spiritual potential with its diverse historical experiences.”

Classical Muslim scholars offered nuanced interpretations of fiṭrah. Abu Hamid al-Ghazali understood fiṭrah as the natural capacity to recognize God once the obstacles of ignorance, passion, and imitation are removed. In his view, revelation does not implant entirely new knowledge but awakens truths already accessible to the purified human soul. Similarly, Ibn Taymiyyah argued that knowledge of God possesses both rational and innate foundations. According to him, every human being possesses an original awareness of the Creator, although this awareness may become obscured by inherited customs, philosophical speculation, or moral corruption. Ibn al-Qayyim further explained that revelation serves as a reminder that restores the human being to his or her original nature rather than imposing an external reality upon it. These interpretations collectively demonstrate that Islamic theology recognizes environmental influences while refusing to reduce religion to mere social construction.
A common objection raised by critics is that if tawḥīd were truly innate, humanity would not display such remarkable religious diversity. Islam addresses this objection by distinguishing between innate disposition and conscious belief. The fiṭrah provides an orientation toward transcendence and truth, but its expression depends upon numerous factors, including education, intellectual reflection, moral choices, and historical circumstances. The existence of multiple languages does not negate humanity’s universal capacity for language; similarly, diversity in religious expression does not necessarily negate the existence of an underlying spiritual disposition. Rather, Islam understands revelation as providing the guidance necessary to preserve and correctly direct this innate inclination.
This distinction also explains the role of prophethood. Critics sometimes argue that if belief in one God were truly natural, prophets would have been unnecessary. However, this criticism assumes that innate disposition is equivalent to complete knowledge. Human beings possess innate intellectual capacities, yet they still require teachers to develop mathematics, science, literature, and philosophy. Likewise, moral conscience requires education and refinement. The Qur’an consistently presents the prophets not as creators of human nature but as educators, reformers, and reminders who restore humanity to its original covenant with God. As the Qur’an states: “We certainly sent among every nation a messenger, saying, ‘Worship Allah and avoid false deities'” (Qur’an 16:36). Prophetic missions therefore represent the completion and clarification of fiṭrah, not its replacement.
The debate concerning tawḥīd inevitably leads to the Islamic understanding of shirk. Linguistically, shirk means associating partners with Allah. Theologically, it refers to attributing divine qualities, authority, or worship to anything besides God. The Qur’an repeatedly describes tawḥīd as the foundation of all prophetic teachings and identifies shirk as humanity’s gravest theological error because it distorts the relationship between the Creator and creation. Nevertheless, Islamic scholarship has consistently emphasized that Qur’anic discussions of shirk must be understood within their broader theological, historical, and legal contexts. Verses revealed concerning the pagan Arabs addressed specific religious communities engaged in active opposition to the prophetic message and cannot be interpreted in isolation from the Qur’an’s broader ethical emphasis on justice, mercy, wisdom, and dialogue.
One issue frequently raised in modern discussions concerns the Qur’anic description of certain polytheists as “impure” (Qur’an 9:28). Some critics interpret this as evidence that religious categories are socially constructed and morally exclusionary. Classical exegetes, however, generally understood this description primarily in a spiritual and legal sense rather than as an assertion of physical inferiority. Scholars such as Muhammad al-Tahir ibn Ashur emphasized the historical circumstances surrounding the verse and argued that its legal application was connected to safeguarding the sanctity of the Sacred Mosque following the establishment of the Muslim community in Arabia. Contemporary scholarship likewise stresses the importance of contextual interpretation rather than reading isolated verses independently of the Qur’an’s overall objectives (maqāṣid).
Modern philosophy also raises important questions regarding moral relativism. If all values are socially constructed, can any ethical judgment claim objective validity? Radical relativism appears to undermine its own position because the assertion that “all truth is socially constructed” would itself be merely another social construction rather than a universally valid statement. Furthermore, contemporary human rights discourse presupposes universal principles of justice, dignity, equality, and freedom that transcend individual cultures. Philosophers such as Martha Nussbaum and Alasdair MacIntyre have therefore argued that some conception of shared human capacities remains indispensable for ethical reasoning. Islamic ethics similarly distinguishes between universal moral principles—such as justice (ʿadl), compassion (raḥmah), honesty (ṣidq), and trustworthiness (amānah)—and culturally variable customs (ʿurf), thereby acknowledging both universality and diversity.
Recent developments in cognitive science have also complicated earlier reductionist explanations of religion. Research conducted by Justin Barrett, Paul Bloom, Deborah Kelemen, and others indicates that children naturally exhibit teleological reasoning, infer agency behind complex phenomena, and distinguish between physical and mental realities from an early age. Although these findings cannot establish the truth of any religious doctrine, they challenge the assumption that belief in God is entirely imposed by culture. Instead, they suggest that the human mind possesses cognitive tendencies that make religious belief psychologically intuitive. Interestingly, these findings resonate with the Islamic concept of fiṭrah, although the theological interpretation remains a matter of faith rather than empirical science.
At the same time, Islamic scholarship recognizes the importance of reason (ʿaql) alongside revelation. The Qur’an repeatedly invites humanity to reflect, observe nature, and employ rational inquiry. Belief in God is not presented as blind imitation but as a conclusion supported by reflection upon creation, conscience, and revelation. Consequently, Islam neither embraces fideism nor rejects empirical investigation. Rather, it integrates reason, revelation, and innate disposition into a comprehensive understanding of the human person.
The continuing debate over human nature demonstrates that neither strict essentialism nor radical social constructivism adequately explains the complexity of human existence. Human beings are simultaneously biological, psychological, rational, social, cultural, and spiritual creatures. Social environments undoubtedly shape language, customs, and religious identities, yet this does not necessarily eliminate the possibility of shared cognitive, moral, or spiritual dispositions. Likewise, acknowledging fiṭrah does not require denying the profound influence of education, historical circumstances, and personal freedom. The Islamic understanding therefore offers a balanced anthropology in which innate potential and social formation interact dynamically rather than standing in opposition.
In conclusion, the discussion surrounding human nature, tawḥīd, and shirk remains central to contemporary philosophy of religion and Islamic thought. Modern secular perspectives rightly emphasize the importance of historical and cultural contexts in shaping human beliefs, while Islamic theology insists that these influences operate upon a deeper, divinely created human disposition. Current evidence from philosophy, anthropology, psychology, and cognitive science does not decisively resolve this debate; instead, it demonstrates the complexity of the relationship between nature and nurture, reason and revelation, culture and faith. The Islamic doctrine of fiṭrah offers a coherent framework that integrates these dimensions by affirming both the universality of humanity’s spiritual potential and the diversity of historical experience. Whether approached from theology, philosophy, or the social sciences, the dialogue between these perspectives continues to enrich our understanding of religion, morality, and the enduring human search for truth.
(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

“Ameer Ahmad Khan Sahib stands as a pillar of Kashmir’s religious history, shifting from a prestigious government career to decades of selfless leadership in the Tablighi movement. Renouncing worldly power for a lifelong commitment to da’wah (missionary work), his legacy of moral integrity and steadfast faith remains a blueprint for peaceful Islamic revival and a lasting inspiration for generations.”

Organisational Leadership: As the movement expanded throughout Kashmir, Ameer Ahmad Khan gradually assumed increasing responsibilities. He became one of the principal organisers of missionary tours, annual congregations (ijtimās), local consultation meetings (mashwarah), and mosque-based educational programmes. His leadership style remained characterised by consultation, humility, and quiet efficiency rather than personal prominence.
Unlike many organisational leaders, he never sought publicity or recognition. His concern was always the strengthening of local institutions and the spiritual development of workers. He devoted himself to training younger generations, encouraging them to cultivate sincerity, discipline, and good character before assuming positions of responsibility. His organisational skills played an essential role in consolidating the Tablighi Jamaat throughout the Valley, transforming it from a small missionary effort into one of the largest religious movements in Kashmir.
Leadership During Difficult Times: The outbreak of armed conflict in Kashmir around 1990 created unprecedented challenges for religious movements. External missionary groups found it extremely difficult to enter the Valley, and many normal religious activities were severely disrupted. Under these circumstances, the responsibility for sustaining the movement fell largely upon local workers. Ameer Ahmad Khan emerged as one of the principal figures who ensured continuity during this difficult period. He continued travelling throughout Kashmir, encouraging local jama’ats to remain active despite adverse conditions. Mosques continued to function as centres of religious learning and spiritual reform, and missionary work was sustained primarily through the dedication of indigenous workers. His calm leadership during these turbulent years demonstrated remarkable resilience and unwavering faith. Rather than allowing social instability to halt religious work, he strengthened local organisation and inspired confidence among volunteers.
Personal Character, Spiritual Influence: The personality of Ameer Ahmad Khan has earned admiration across different sections of Kashmiri society. He is consistently described as exceptionally humble, disciplined, hospitable, patient, and spiritually devoted. Despite occupying the highest position in the Tablighi Jamaat in Jammu and Kashmir, he has always regarded himself as a servant of Islam rather than a public leader. His humility is reflected in simple but meaningful gestures. He is known to greet young students first, rise to honour ordinary visitors, and treat every individual with dignity and affection. His speeches are marked by simplicity rather than rhetoric, while his personal conduct serves as his most effective form of preaching. His influence extends well beyond the Tablighi Jamaat. Scholars belonging to different schools of Islamic thought hold him in high esteem, and numerous madrasas throughout Kashmir seek his guidance and advice. Throughout his life, he consciously avoided political controversies and preferred cooperation, reconciliation, and mutual respect among various religious organisations. In recognition of his spiritual maturity, he also received authorisation from his spiritual guide to accept disciples through bay’ah. Nevertheless, he remained detached from personal fame and consistently emphasised that all efforts should be directed towards the pleasure of Allah rather than individual recognition.
Legacy, Contribution: The remarkable expansion of the Tablighi Jamaat throughout Kashmir owes much to the sacrifices of pioneers like Ameer Ahmad Khan Sahib. Thousands now participate in missionary tours, educational circles, mosque activities, and annual gatherings across the Valley. Much of this institutional strength rests upon foundations laid by leaders who quietly devoted their entire lives to the service of religion. Ameer Ahmad Khan represents a bridge between the pioneering missionaries from the Markaz at Nizamuddin and the later indigenous leadership that firmly established the movement in Kashmir. His decision to renounce worldly ambitions, his decades of tireless travel, his organisational abilities, and his steadfast commitment to peaceful religious reform have made him one of the most respected figures in contemporary Kashmiri Islamic history. Even in advanced age, he continues to participate actively in missionary work, refusing exemption from long journeys despite repeated suggestions by colleagues. His lifelong example demonstrates that genuine leadership is rooted not in authority or public acclaim but in humility, sacrifice, perseverance, and unwavering faith.
Conclusion : The history of the Tablighi Jamaat in Kashmir is fundamentally a history of peaceful religious renewal. By concentrating on individual moral reform, regular worship, and spiritual education rather than political activism, the movement has profoundly influenced the religious life of the Valley. Its success has depended upon the dedication of selfless workers who devoted their lives to serving Islam with sincerity and humility. Among these pioneers, Ameer Ahmad Khan Sahib occupies an exceptional place. His early association with Maulana Qazi Abdullah, his voluntary renunciation of a prestigious government career, his decades of organisational leadership, and his unwavering commitment to da’wah have made him one of the principal architects of the Tablighi movement in Kashmir. His life continues to inspire scholars, students, and ordinary Muslims alike, demonstrating that enduring influence is achieved not through worldly power but through steadfast faith, moral integrity, and selfless service to the cause of Allah. His contribution constitutes an enduring chapter in the religious history of modern Kashmir and remains a model of peaceful Islamic revival for future generations.
(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

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

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

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

bhat_bilal@rediffmail.com

The annual Amarnath Yatra is far more than a religious pilgrimage; it is one of the world’s most challenging high-altitude logistical and security operations. Situated at an altitude of 3,888 metres (12,756 feet) amid the rugged Himalayas of Kashmir, the sacred cave draws hundreds of thousands of devotees every year. The 2026 Yatra, spanning fifty-seven days from July 3 to August 28, stands as a remarkable example of coordination between security agencies, civil administration, healthcare services, and local communities. At the heart of this enormous undertaking lies the Jammu and Kashmir Police (JKP), whose dedication ensures that faith and safety move hand in hand.
A Comprehensive Security Framework: The successful conduct of the pilgrimage depends upon an extensive and technology-driven security apparatus. Working in close coordination with various security agencies and under the leadership of senior officials, the Jammu and Kashmir Police have established a multi-layered security grid to guarantee a peaceful and incident-free Yatra. Ahead of the pilgrimage, districts along the traditional Pahalgam route, particularly Anantnag, launched extensive verification drives. House-to-house inspections and background checks of service providers—including pony owners, labourers and vendors—were carried out to strengthen security. Only individuals possessing valid identity cards and QR-coded permits were granted access to the pilgrimage routes. Modern surveillance technologies have further enhanced security arrangements. CCTV cameras, drone monitoring and automated tracking systems are actively deployed along both the Baltal route, stretching approximately fourteen kilometres, and the traditional Pahalgam route of nearly forty-eight kilometres.
Managing Movement | Traffic & Transit: Managing the movement of thousands of pilgrims alongside regular tourists and local commuters on National Highway-44 remains one of the most demanding tasks during the Yatra season. To address this challenge, the Jammu and Kashmir Police have implemented a comprehensive traffic management plan supported by strict cut-off timings. Special restrictions regulate traffic through key locations, including the Navyug Tunnel and major transit points such as Mir Bazar, Panthachowk and Shadipora. These measures are designed to prevent congestion and ensure the smooth movement of official convoys. In cases where weather conditions or unforeseen delays prevent vehicles from crossing designated checkpoints within the stipulated time, pilgrims and tourists are directed to secure transit camps for overnight accommodation. The policy of prohibiting unscheduled night halts on open roads has significantly strengthened safety standards.

“In the icy heights of Kashmir, the true success of the Amarnath Yatra relies on the Jammu and Kashmir Police—the silent guardians who look past numbers to secure every pilgrim’s journey with faith and dignity.”

Document Verification, Technological Integration: The Jammu and Kashmir Police also play a crucial role in enforcing registration and identity verification protocols. For the 2026 Yatra, authorities have strictly implemented the principle of “No Registration, No Entry,” ensuring that only authorised pilgrims proceed towards the holy cave. Registered pilgrims are required to carry official registration documents and wear RFID-enabled tags throughout the journey. These tags facilitate real-time monitoring and assist authorities in responding swiftly during emergencies. Likewise, tourists travelling through the region are required to produce valid accommodation records and identification documents. The integration of technology into crowd management and security operations has transformed the Yatra into a more organised and secure pilgrimage.
Disaster Response In The Himalayas: The Himalayan terrain presents unpredictable challenges, including landslides, flash floods, slippery tracks and sudden drops in temperature. Under such circumstances, the role of the Jammu and Kashmir Police extends beyond conventional policing. Specialised Mountain Rescue Teams and disaster management units remain stationed along the routes, equipped with oxygen cylinders, medical supplies and evacuation equipment. Whether assisting pilgrims affected by altitude sickness or responding to weather-related emergencies, these teams frequently serve as the first responders, often saving lives under extremely difficult conditions.
Community Policing And Spirit of Service: Beyond security checkpoints and surveillance systems, the most remarkable contribution of the Jammu and Kashmir Police lies in their commitment to community service. Acting as “Yatri Mitras,” police personnel assist pilgrims by providing guidance, emergency support and information throughout the journey. Assistance centres, the integration of the emergency helpline 112, and cooperation with local communities and langar committees have created an atmosphere of trust and hospitality. Their efforts demonstrate how effective policing can bridge social and regional divides while preserving the sanctity of the pilgrimage. The success of Amarnath Yatra cannot be measured merely by the number of pilgrims who reach the holy cave. Its true success lies in the countless disasters prevented, the orderly movement of thousands of vehicles across challenging terrain, and the unwavering presence of security personnel standing guard at altitudes exceeding 12,000 feet. As custodians of one of India’s most significant spiritual journeys, the Jammu and Kashmir Police continue to uphold a tradition of service, sacrifice and dedication. Their role extends far beyond maintaining law and order; they are the silent guardians who ensure that every pilgrim undertakes the sacred journey with faith, dignity and security. In the icy heights of Kashmir, where devotion meets endurance, the men and women of the Jammu and Kashmir Police stand as the steadfast guardians of faith.
(The author a research scholar 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”)
rizwanroomi2012@gmail.com

“The Omega Block is a dangerous atmospheric pattern that creates persistent, extreme heat waves. Fueled by climate change raising global temperatures, this pattern has evolved from a scientific curiosity into an active humanitarian crisis. As currently seen in Europe, these prolonged heat waves pose immediate threats to public health, infrastructure, agriculture, and global economies, highlighting the urgent need to understand and prepare for intense future weather extremes.”

High temperatures accelerate the formation of ground level ozone, a harmful air pollutant produced when sunlight reacts with vehicle emissions and industrial gases. Ozone irritates the airways, worsens asthma, reduces lung function, and increases hospital admissions for respiratory diseases. Wildfire smoke adds fine particulate matter that penetrates deep into the lungs and bloodstream, increasing the risk of stroke, heart disease, and chronic respiratory illness. Agriculture experiences enormous losses during Omega Block events. Crops require both sunlight and water for healthy growth. Under prolonged heat and drought, photosynthesis slows dramatically. Plants close tiny pores called stomata to conserve water, but this also limits carbon dioxide uptake, reducing growth and grain production. Livestock suffer from heat stress, producing less milk, eating less food, and becoming more susceptible to disease. Farmers face declining harvests, while food prices rise because supply decreases. Freshwater resources also decline during persistent heat waves.
Rivers, reservoirs, and lakes lose water rapidly through evaporation. Reduced river flow affects drinking water supplies, irrigation, shipping, and hydroelectric power generation. Aquatic ecosystems experience severe stress because warmer water contains less dissolved oxygen. Fish and other aquatic organisms may die during prolonged periods of extreme heat. Scientists have found that climate change does not necessarily create Omega Blocks, but it makes their consequences far more severe. Rising global temperatures caused by greenhouse gas emissions mean that when an Omega Block forms, it traps much warmer air than it would have decades ago. Research also suggests that rapid warming in the Arctic may weaken the temperature difference between polar and tropical regions. This reduced contrast can influence the jet stream, causing it to become slower and more wavy. A slower jet stream increases the likelihood that blocking patterns such as the Omega Block remain stationary for longer periods, prolonging extreme weather.
The United States has also experienced severe Omega Block events. When such a pattern develops over North America, some regions endure prolonged heat while neighboring areas experience persistent rainfall and flooding beneath the adjacent low pressure systems. This demonstrates that the Omega Block creates weather extremes on both sides of the atmospheric pattern. One region bakes under relentless sunshine while another suffers repeated storms and flooding.
Climate scientists increasingly describe extreme heat as one of the deadliest natural hazards on Earth. Unlike hurricanes or earthquakes, heat waves often receive less public attention because their destruction is less visible. Yet they silently claim thousands of lives each year through cardiovascular disease, kidney failure, respiratory illness, and heat stroke. Many deaths occur indoors, particularly among elderly individuals living alone without adequate cooling.
Protecting communities from future Omega Block events requires both adaptation and mitigation.
Governments need stronger heat warning systems, greener urban planning, expanded tree cover, reflective building materials, and improved emergency healthcare. Individuals should remain hydrated, avoid strenuous outdoor activity during peak afternoon hours, wear light colored clothing, check regularly on elderly relatives, and recognize early symptoms of heat illness. At the global level, reducing greenhouse gas emissions remains essential to limit future warming and reduce the intensity of heat waves. The Omega Block is more than a scientific curiosity. It is an atmospheric pattern capable of transforming ordinary summers into humanitarian emergencies. As climate change raises background temperatures, each future Omega Block carries the potential to become more dangerous than the last. Europe’s current crisis demonstrates that extreme heat is no longer a distant possibility. It is a present reality that challenges public health, agriculture, ecosystems, infrastructure, and economies across the world. Understanding the science behind the Omega Block is the first step toward preparing for a future in which persistent heat waves may become one of humanity’s greatest environmental challenges.
(The author a teacher by profession is a freelancer. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)

jaanaftaab5@gmail.com

Adab, the profound Islamic concept of etiquette, manners, and moral refinement, has always been more than a cultural ornament. It is the very essence of Islamic civilization, a spiritual discipline that shapes scholarship, worship, and daily life. To grasp its depth one must begin with the Qur’an, where Allah commands believers to speak kindly, to lower their voices in the presence of the Prophet (PBUH), to walk humbly upon the earth, and to embody patience and respect in all affairs. These injunctions were not simply social niceties but spiritual imperatives designed to cultivate a society rooted in dignity, compassion, and reverence.
When we turn to the Prophetic traditions we find countless examples where the Messenger of Allah (PBUH) emphasized that the best among the believers are those with the best manners and character, thereby linking etiquette directly to faith. This linkage became the cornerstone of Islamic scholarship. Classical scholars insisted that before a student learns jurisprudence or theology, he must first learn manners. This is because knowledge without adab is like a tree without roots, unstable and prone to collapse.
So in the madrasas of Baghdad, Cairo, and Cordoba, students were trained not only in memorization and analysis but also in comportment. They learned in how to sit before a teacher, how to ask questions with humility, how to debate without arrogance, and how to preserve the sanctity of transmitted knowledge. This culture of reverence extended to the handling of books. Manuscripts were treated with care, placed on clean surfaces, and never touched with disrespect. The written word was seen as a vessel of divine wisdom.
Beyond the scholarly circles, adab permeated daily life, guiding Muslims in their family relations, in their neighborly duties, in their commercial transactions, and in their civic responsibilities. Greeting with salaam, offering charity with sincerity, maintaining cleanliness, and speaking truthfully were not optional courtesies but obligations tied to one’s spiritual state. This holistic vision of etiquette created a society where scholarship and daily life were seamlessly integrated. The madrasa and the marketplace both echoed with the same moral rhythm.
Yet as centuries passed and Muslim societies encountered new challenges — colonialism, modernity, globalization, and now digital transformation — the question of adab has resurfaced with urgency. In the age of social media where discourse is often harsh, where anonymity breeds disrespect, and where knowledge is consumed without reverence, the revival of adab is not nostalgic but necessary. It reminds us that the etiquette of speech, the humility of learning, and the compassion of interaction are timeless values that can stabilize communities in turbulent times.
Indeed, Islamic press and media today bear a responsibility to reintroduce these principles. They must craft narratives that highlight the beauty of manners, showcase stories of scholars who embodied humility, and remind readers that etiquette is not a cultural accessory but a religious obligation. In doing so, the press becomes a modern khutbah, a platform for moral awakening, echoing the early sermons that once shaped the consciousness of the ummah.
Thus, when we reflect on adab in Islamic scholarship and daily life, we are not merely studying history but engaging with a living tradition that calls us to refine our character, to elevate our discourse, and to embody the prophetic model in every sphere of existence. Adab is the silent force that sustains civilizations, the gentle discipline that nurtures harmony, and the radiant ethic that transforms knowledge into wisdom and daily life into worship. To revive adab today is to revive the very spirit of Islam itself. It is a spirit that insists that manners are faith, that etiquette is worship, and that dignity is the hallmark of a believer.
This truth is illustrated in the lives of countless scholars, from Imam Malik who would not narrate hadith without being in a state of ritual purity, to Imam al-Ghazali who wrote extensively on the inner dimensions of manners, to Sufi masters who taught that adab is the outer reflection of inner sincerity. Their teachings remind us that etiquette is not superficial but deeply connected to the soul, shaping how one approaches Allah, how one approaches knowledge, and how one approaches society.
In daily life this manifests in the smallest acts — in the way one greets a child, in the way one respects elders, in the way one conducts business with honesty, and in the way one maintains cleanliness as half of faith. These acts, though seemingly ordinary, are in fact extraordinary. They transform mundane routines into acts of worship, and they remind us that Islam is not confined to rituals but extends to the ethics of living.
So when we speak of adab we are speaking of a comprehensive vision of life, one that integrates scholarship with spirituality, manners with morality, and daily life with divine consciousness. This vision remains as relevant today as it was in the golden age of Islamic civilization. In our modern world, knowledge is abundant but wisdom is scarce, communication is instant but often harsh, and communities are fragmented by conflict and misunderstanding. The revival of adab offers a path to healing, a path to unity, and a path to dignity.
It is here that Islamic press and media can play a transformative role by publishing articles that highlight the importance of manners, by showcasing stories of scholars and saints who embodied humility, by reminding readers that etiquette is not optional but essential, and by framing adab as the foundation of both scholarship and daily life. In doing so, the press becomes not merely a source of information but a source of inspiration, guiding the ummah toward a revival of its moral and spiritual heritage, and ultimately, toward a society where knowledge is pursued with humility, where discourse is conducted with respect, and where daily life is lived with dignity, compassion, and reverence, for this is the essence of adab, and this is the essence of Islam.
Adab, the Islamic concept of etiquette and refined conduct, has always been regarded as the silent architecture of Muslim civilization, shaping scholarship, worship, and daily life in ways that transcend mere politeness. In the Qur’an Allah commands believers to speak kindly, to lower their voices in the presence of the Prophet (PBUH), to walk humbly upon the earth, and to embody patience and respect in all affairs. These injunctions were not cultural ornaments but spiritual imperatives designed to cultivate a society rooted in dignity and compassion.
When we turn to the Prophetic traditions we find countless examples where the Messenger of Allah (PBUH) emphasized that the best among the believers are those with the best manners and character, thereby linking etiquette directly to faith. This linkage became the cornerstone of Islamic scholarship. Classical scholars insisted that before a student learns jurisprudence or theology he must first learn manners, because knowledge without adab is like a tree without roots, unstable and prone to collapse.

“To revive adab is to revive the very soul of Islam. Far from mere etiquette, adab is where manners meet faith and dignity becomes worship. By reclaiming this gentle discipline, the ummah transforms raw knowledge into living wisdom—shielding its communities from discord and securing a resilient, compassionate future.”

So in the madrasas of Baghdad, Cairo, and Cordoba students were trained not only in memorization and analysis but also in comportment. They were trained in how to sit before a teacher, how to ask questions with humility, how to debate without arrogance, and how to preserve the sanctity of transmitted knowledge. Imam Malik was known to narrate hadith only while in a state of ritual purity and dressed with dignity, reminding his students that the words of the Prophet (PBUH) deserved reverence. Meanwhile, Imam al Shafi‘i advised that one should never raise one’s voice in the presence of a teacher. Imam al Ghazali wrote extensively on the inner dimensions of manners, teaching that adab is the outer reflection of inner sincerity, and Sufi masters carried this further by insisting that etiquette is not superficial but deeply connected to the soul, shaping how one approaches Allah, how one approaches knowledge, and how one approaches society.
Beyond scholarly circles adab permeated daily life, guiding Muslims in family relations, neighborly duties, commercial transactions, and civic responsibilities. Greeting with salaam, offering charity with sincerity, maintaining cleanliness, and speaking truthfully were not optional courtesies but obligations tied to one’s spiritual state. This holistic vision of etiquette created a society where scholarship and daily life were seamlessly integrated, where the madrasa and the marketplace both echoed with the same moral rhythm.
Yet as centuries passed and Muslim societies encountered new challenges — colonialism, modernity, globalization, and now digital transformation — the question of adab has resurfaced with urgency. In the age of social media where discourse is often harsh, where anonymity breeds disrespect, and where knowledge is consumed without reverence, the revival of adab is not nostalgic but necessary. It reminds us that the etiquette of speech, the humility of learning, and the compassion of interaction are timeless values that can stabilize communities in turbulent times.
Indeed Islamic press and media today bear a responsibility to reintroduce these principles. They must craft narratives that highlight the beauty of manners, showcase stories of scholars who embodied humility, and remind readers that etiquette is not a cultural accessory but a religious obligation. In doing so the press becomes a modern khutbah, a platform for moral awakening echoing the early sermons that once shaped the consciousness of the ummah.
Thus when we reflect on adab in Islamic scholarship and daily life we are not merely studying history but engaging with a living tradition that calls us to refine our character, to elevate our discourse, and to embody the prophetic model in every sphere of existence. Adab is the gentle discipline that nurtures harmony, the radiant ethic that transforms knowledge into wisdom and daily life into worship. To revive adab today is to revive the very spirit of Islam itself, a spirit that insists that manners are faith, etiquette is worship, and dignity is the hallmark of a believer.
In conclusion, the discourse on adab in Islamic scholarship and daily life is not merely a nostalgic reflection on the manners of past generations but a living reminder of the ethical backbone that sustains Muslim civilization. Adab is the thread that weaves together the Qur’anic injunctions of humility and kindness, the Prophetic teachings of character and dignity, the scholarly traditions of reverence and discipline, and the daily practices of honesty, compassion, and respect. When we recognize this we begin to see that adab is not a peripheral concern but the very essence of faith, shaping how knowledge is pursued, how communities interact, and how individuals live with purpose.
The stories of Imam Malik narrating hadith only in a state of purity, Imam al Shafi‘i lowering his voice before his teacher, Imam al Ghazali writing on the inner dimensions of manners, and Sufi masters teaching that etiquette is the outer reflection of inner sincerity all remind us that adab is inseparable from the pursuit of truth. When these lessons are applied to daily life they transform ordinary acts into worship, whether greeting with salaam, conducting business with honesty, or showing kindness to neighbors. In this way adab becomes the bridge between scholarship and society, between knowledge and practice, between faith and action.
Yet in our modern age where discourse is often harsh, where anonymity breeds disrespect, and where knowledge is consumed without reverence, the revival of adab is urgently needed. It offers a path to healing fractured communities, to elevating public dialogue, and to restoring dignity in both scholarship and daily life. Here the role of Islamic press and media becomes crucial. Just as the khutbah once served as a moral compass for the ummah, today’s press can highlight the beauty of manners, showcase the humility of scholars, and remind readers that etiquette is not optional but essential. By doing so the press becomes a platform for moral awakening, guiding the ummah toward a revival of its ethical heritage, and ultimately toward a society where knowledge is pursued with humility, discourse is conducted with respect, and daily life is lived with compassion and dignity.
So the conclusion is clear: to revive adab is to revive the spirit of Islam itself. It is a spirit that insists that “manners are faith, etiquette is worship, and dignity is the hallmark of a believer.” If Muslim societies today embrace this truth, they will not only honor their past but also secure their future. They will build communities that are resilient, harmonious, and spiritually alive. Adab is the gentle discipline that nurtures harmony, the radiant ethic that transforms knowledge into wisdom, and the silent force that sustains civilizations. To neglect it is to risk losing the very soul of Islamic life, while to revive it is to ensure that the ummah continues to shine with the light of dignity, compassion, and reverence in every age.
(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

India stands at a crucial moment in its journey towards becoming a global knowledge economy. The country aspires to be a leader in innovation, scientific research, and higher education. Over the past two decades, policymakers have expanded universities, encouraged doctoral research, and increased access to higher education. As a result, thousands of students earn PhD degrees every year, and many qualify prestigious examinations such as the UGC-NET and Junior Research Fellowship (JRF). However, a growing contradiction threatens this progress: India is producing highly qualified scholars faster than it is creating meaningful opportunities for them.
This is India’s PhD paradox. The nation is investing substantial resources in developing human capital, yet many of its brightest minds face prolonged unemployment, underemployment, or insecure contractual work. If left unaddressed, this paradox could undermine India’s ambitions of becoming a research and innovation powerhouse.
A PhD is not simply another academic qualification. It represents years of rigorous study, original research, and specialized expertise. Similarly, NET and JRF qualifications signify academic excellence and the ability to contribute to teaching and research. In advanced economies, such qualifications often lead to rewarding careers in universities, research institutions, government agencies, think tanks, and high-technology industries. In India, however, many PhD and NET-JRF qualified scholars find that their qualifications do not guarantee stable employment.
One of the major reasons for this problem is the imbalance between the supply of doctoral graduates and the demand for highly skilled academic professionals. Universities continue to admit increasing numbers of doctoral candidates, but the growth in permanent teaching and research positions has been far slower. Thousands of sanctioned faculty posts remain vacant across public universities and colleges. Recruitment processes are often delayed due to administrative, financial, and legal issues, leaving qualified candidates waiting for years.
At the same time, contractual employment has become increasingly common. Many institutions prefer hiring faculty on temporary or ad hoc appointments rather than creating permanent positions. These jobs often offer limited salaries, few benefits, and little job security. Ironically, individuals who have spent nearly a decade acquiring advanced qualifications frequently face uncertain professional futures.The situation is equally challenging in many private universities. Although the private sector has contributed significantly to expanding higher education, concerns remain regarding employment practices. In some institutions, faculty members are expected to undertake extensive administrative and marketing responsibilities alongside teaching. Performance is sometimes measured more by student admissions and institutional revenue than by research output and academic excellence. Such practices can discourage high-quality scholarship and reduce the attractiveness of academic careers.
Another important issue is the limited integration of PhD holders into industry and the broader economy. In many developed countries, doctoral graduates work in sectors such as pharmaceuticals, artificial intelligence, finance, public policy, consulting, and advanced manufacturing. Indian industries, however, often place greater emphasis on technical or managerial experience than on doctoral research. Consequently, many PhD graduates remain dependent on a limited number of academic positions.

“India’s future as a global knowledge leader will not be determined by the number of doctoral degrees it awards, but by its ability to provide its scholars with meaningful opportunities to teach, innovate, research, and contribute to society. The real challenge is not producing more PhDs—it is ensuring that the nation’s brightest minds have a future worthy of their potential.”

The consequences of this mismatch extend beyond the individuals directly affected. When highly educated scholars remain unemployed or underemployed, the country experiences a loss of valuable human capital. Years of investment by students, families, universities, and the government fail to generate their full economic and social returns. Many talented researchers choose to leave academia altogether or seek opportunities abroad, contributing to the problem of brain drain.
The psychological impact is equally significant. Extended periods of unemployment can create financial stress, frustration, and declining motivation among young researchers. Students pursuing postgraduate education often witness the struggles of senior scholars and begin to question whether investing years in research is worthwhile. This could discourage future generations from entering research careers, ultimately weakening India’s innovation ecosystem.
Ironically, this challenge emerges at a time when India requires more researchers than ever before. Rapid technological change, climate challenges, healthcare needs, agricultural transformation, cybersecurity, artificial intelligence, and sustainable development all demand highly trained researchers and innovators. A nation aspiring to become a developed economy by 2047 cannot afford to waste its intellectual resources.
Addressing this paradox requires a comprehensive policy response. First, governments should ensure timely recruitment to sanctioned teaching and research positions in universities and colleges. Vacancies should not remain unfilled for extended periods.
Second, doctoral education should be better aligned with labour market needs. Universities should prepare PhD scholars for diverse career paths, including industry, entrepreneurship, public policy, data science, consulting, and innovation management, rather than focusing exclusively on academic careers.
Third, stronger partnerships between universities and industries should be encouraged. Collaborative research projects, industrial fellowships, and innovation hubs can create employment opportunities for doctoral graduates while promoting technological advancement.
Fourth, research funding should be expanded. Greater investment in scientific research, social sciences, and interdisciplinary studies would create additional positions in research institutions and laboratories while strengthening India’s knowledge infrastructure.
Fifth, private universities should be encouraged to develop transparent and fair employment practices that provide competitive salaries, career progression, research support, and academic freedom. Quality higher education depends on motivated and secure faculty members.
Finally, policymakers should recognize that producing degrees alone is not a measure of educational success. The true strength of a higher education system lies in its ability to transform knowledge into innovation, productivity, and societal progress.
India does not suffer from a shortage of talent. Its universities continue to produce exceptional scholars capable of contributing to national development and global research. The challenge lies in creating an ecosystem where their skills and knowledge are effectively utilized.As India moves towards its vision of becoming a developed and knowledge-driven nation, it must confront an uncomfortable reality. Producing more PhDs without creating corresponding opportunities risks turning academic excellence into a source of frustration rather than national strength.
(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 pandemic has taught us an important lesson: we must stay alert about our health and be ready for unexpected medical and financial challenges. In India, medical costs are rising every year. A standard health insurance policy gives you a good base, but it is often not enough. Long hospital stays or a critical illness that affects your income can quickly show the gaps in a basic plan. This is where health insurance riders come in. Riders, also called add-on covers, are optional benefits that help fill those gaps. You can choose the ones that fit your needs, pay a small extra premium, and create a plan designed for you instead of a general plan made for everyone.
Understanding Riders In Health Insurance: A health insurance rider is an extra benefit that you can add to your main health insurance policy. It covers medical expenses or situations that your regular plan does not include. Each rider has its own premium, and it stays active as long as your policy is active and you continue paying for it. Riders give you more control. Instead of buying separate policies for different risks, you can customize one plan by choosing only the benefits you need. This keeps your insurance simple, practical, and cost-effective.
Understanding Difference Between Riders And Add-On Covers: In India, the terms riders and add-on covers are often used to mean the same thing, since both are optional benefits that you can add to your health insurance plan by paying an extra premium. The small difference is that a rider is a formal change made to your original policy document, usually added when you first buy the policy, while an add-on cover is often purchased either at the start or during renewal and may be issued separately as an endorsement. In practice, both serve the same purpose: they expand your coverage, let you choose benefits that fit your needs, and provide a more affordable way to strengthen your health insurance compared to buying a new policy altogether.
Essential Health Insurance Riders You Should Know
Maternity Cover: Covers delivery costs (normal or caesarean) and certain pre- and post-natal expenses. Some plans also cover the newborn for a limited time, including vaccinations. Waiting periods vary from 9 months to 4 years, so it’s best to buy this rider early.
Hospital Daily Cash Allowance: Pays a fixed cash amount for each day you are hospitalized, usually ₹500–₹3,000 per day. This money can be used for medicines, transport, or household expenses.
Critical Illness Cover: Provides a lump-sum payout if you are diagnosed with serious conditions like cancer, heart attack, or kidney failure. The payout can be used for treatment, daily expenses, or income replacement. Most plans have a 90-day waiting period.
Room Rent Waiver: Removes the daily room rent limit in your policy, so you can choose the hospital room you need without extra costs.

“Health insurance riders allow you to customize your policy to fit your specific life stage, health history, and risks (such as planning a family or traveling frequently). To build an effective policy, you should identify coverage gaps in your base plan, ensure the extra premium is worth the cost, and regularly review your riders as your needs evolve over time.”

Personal Accident Cover: Gives a lump-sum payment in case of accidental death or disability. It is especially useful for people who travel often or do physically demanding work.
OPD Cover: Covers outpatient expenses like doctor visits, diagnostic tests, physiotherapy, and minor procedures that don’t require hospitalization.
Restoration Benefit: Restores your sum insured if it gets fully used up in a claim. The restored amount can be used for new claims in the same year, usually for a different illness.
Cumulative Bonus Benefit: Increases your sum insured at renewal if you don’t make any claims during the year. The bonus usually adds 10% or more each year, up to a set limit.
Consumables Cover: A Consumables Rider covers the cost of medical items that are usually excluded from standard health insurance policies, such as gloves, masks, syringes, PPE kits, and other disposable supplies used during hospitalization. Since these expenses can add up significantly during treatment, this rider helps reduce out-of-pocket costs and provides more comprehensive financial protection.
How To Select The Right Health Insurance Riders For Your Needs: Choose health insurance riders based on your life stage, health needs, and future plans. For example, maternity coverage may be useful if you’re planning a family, while a personal accident rider can benefit frequent travelers. Review your medical and family health history, especially for serious illnesses, and consider a critical illness rider if needed. Also, check your base policy to identify coverage gaps and ensure the additional premium is worth the benefits. Finally, review your riders regularly, as your insurance needs may change over time. Health insurance riders strengthen your coverage and address specific risks or costs. Since health insurance is not a one-size-fits-all solution, customizing your plan with riders ensures it meets your unique needs. By exploring options and making informed decisions, you can build a policy that supports your well-being today and prepares you for tomorrow.
(The author is Chief Technical Officer – Commercial, Bajaj General Insurance . Corporate Communications Bajaj General Insurance Limited has mailed this article to “Kashmir Horizon” for publication in this newspaper. 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”)