“India must choose between academic dictatorship and research excellence. A PhD should never become a certificate of suffering, and a supervisor should never become the dictator of a young scholar’s future. The time has come to end academic exploitation and restore dignity, freedom, and fairness to doctoral research.”

Doctoral research already involves uncertainty, rejection, intellectual struggle, and prolonged periods of isolation. When these challenges are combined with intimidation and exploitation, the burden becomes overwhelming. Scholars may experience anxiety, emotional exhaustion, loss of confidence, and a growing sense of helplessness. Some abandon their research, while others continue only because they fear losing years of investment. The tragedy is not merely the loss of a degree; it is the destruction of academic dreams and human potential.
India’s expanding doctoral education system makes this issue particularly urgent. The country aspires to become a global knowledge leader, but research excellence cannot emerge from institutions where scholars are treated as subordinate labour. Increasing the number of PhD degrees without ensuring the quality of supervision is a hollow achievement. A university may produce hundreds of doctoral graduates, but if its research culture is built on fear, exploitation, and dependency, it cannot claim genuine academic excellence. Institutional silence makes the situation even worse.
Universities often celebrate research publications, patents, rankings, and doctoral enrolment while overlooking the experiences of doctoral scholars. Complaints against influential supervisors may be ignored, delayed, or handled through informal mechanisms. Researchers fear retaliation, poor recommendations, delayed thesis submission, or damage to their academic careers. When institutions protect supervisory authority at the expense of scholarly dignity, toxic supervision becomes institutionalized. The solution requires urgent and structural reforms.
Universities must establish independent, confidential, and transparent grievance-redressed mechanisms. Supervisors should be evaluated not only on publications and research funding but also on the quality of mentoring, scholar progress, and ethical conduct. Doctoral researchers must have a fair opportunity to change supervisors without unnecessary administrative barriers. Clear guidelines should regulate authorship, intellectual property, research contributions, and supervisory responsibilities.
Furthermore, universities should introduce mandatory training in research ethics, professional communication, and responsible supervision. Doctoral scholars must have access to counseling, peer-support networks, and independent academic committees. No supervisor should possess unchecked authority over a researcher’s entire academic future. A system of shared supervision and periodic independent progress reviews can reduce excessive dependence on one individual.
The role of a PhD supervisor must be fundamentally redefined. A supervisor is not the owner of a scholar, nor is a doctoral researcher an academic servant. The supervisor’s responsibility is to nurture independent thinkers, encourage intellectual courage, and guide young researchers towards original contributions. True academic leadership is demonstrated not through control but through the success and independence of those being mentored.
(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

“Digital tools should support Islamic learning and responsible outreach without turning worship into self-promotion. Religious authority must protect the sanctity and privacy of prayer spaces, as true worship (Ikhlas) is measured solely by Allah’s acceptance and devotion to Him—not by views, likes, or public approval.”

Al-Ghazali’s analysis provides an important framework for examining digital religious practices. Religious content creators, imams and reciters should therefore ask themselves a fundamental question: Would they maintain the same enthusiasm, concentration and excellence in worship if no camera were present and nobody except Allah could witness their actions? This question makes self-examination indispensable. The early Muslim scholars and spiritual masters demonstrated extraordinary concern for protecting their devotional lives from public display. Ayyub al-Sakhtiyani reportedly concealed his night prayers whenever he feared that someone might discover them.
Ibrahim al-Nakha’i would cover his Quranic manuscript when an unexpected visitor entered. Such examples reflect a spiritual culture in which good deeds were treated as private treasures between the individual and Allah. This tradition stands in contrast to contemporary practices in which journeys to Makkah, emotional moments during supplication and voluntary night prayers are routinely recorded and published to attract digital engagement.
Nevertheless, it would be incorrect to conclude that Islam prohibits the use of modern communication technologies for religious purposes. A necessary distinction must be maintained between disseminating religious knowledge and displaying personal acts of worship. Recording academic lectures, Quranic explanations, scholarly discussions, Fatawa, educational seminars and intellectual debates can serve important religious and educational objectives. Such activities facilitate learning, expand access to knowledge and strengthen public understanding of Islam. In many circumstances, their dissemination may fulfil a collective religious responsibility.
The greater concern arises when intimate devotional activities, including congregational prayers, personal supplications and spiritual retreats, are unnecessarily transformed into public spectacles. These practices are fundamentally expressions of humility, submission and dependence upon Allah. Their routine exposure to digital audiences can introduce avoidable spiritual distractions. The mosque, in particular, must retain its character as a sanctuary of remembrance, tranquillity and concentration. The Quran states: “In houses which Allah has ordered to be raised and in which His name is mentioned.” (Al-Nur, 24:36). Continuous filming may disturb worshippers, weaken their concentration and create self-consciousness about their appearance and movements. Furthermore, social media metrics, including views, likes, followers and comments, can gradually encourage religious activities to be evaluated through popularity rather than spiritual worth.
Therefore, Muslims must learn to benefit from technological advancement without compromising the sanctity of worship. Digital platforms should facilitate religious education, intellectual engagement and responsible Da’wah, rather than turn private devotion into an instrument of self-promotion. Religious institutions and scholars should establish appropriate safeguards to preserve the dignity of mosques and the spiritual privacy of worshippers. Ultimately, the success of worship cannot be measured by the number of people who watch it, appreciate it or share it. Its true worth lies in its acceptance by Allah. The central purpose of worship is not to elevate oneself in the eyes of people but to seek the pleasure of the Creator. This is the essence of Ikhlas, the demand of Tawhid and the enduring foundation of Islamic spirituality.

(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

Respect is one of the noblest qualities of human character and a fundamental principle of Islamic teachings. It is the foundation upon which peaceful relationships, social harmony, mutual understanding and collective progress are built. A society cannot achieve lasting peace merely through laws, regulations, economic development or political stability unless its members learn to respect one another and recognise the dignity and rights of every human being. Islam gives extraordinary importance to respect because it considers human dignity, good manners, compassion and justice essential elements of a believer’s character. The Holy Qur’an and the Sunnah of Prophet Muhammad ﷺ repeatedly emphasise the importance of treating others with kindness, speaking politely, avoiding arrogance and protecting the honour of fellow human beings. In an age when intolerance, hatred, discrimination, disrespect and social divisions are increasingly affecting human relationships, the Islamic message of mutual respect has become more relevant than ever.
The Qur’an declares, “And We have certainly honoured the children of Adam” (Surah Al-Isra 17:70), establishing the principle that human dignity is a gift from Allah and deserves recognition and protection. This verse provides a universal foundation for respecting humanity irrespective of social status, wealth, language, colour, race or background. From an Islamic perspective, respect is not merely a social formality or a cultural tradition; rather, it is a moral responsibility and an expression of faith. A true Muslim is expected to demonstrate respect through words, actions, behaviour and attitudes towards parents, teachers, elders, neighbours, relatives, friends and even strangers. The teachings of Islam make it clear that good character is not limited to religious rituals but must also be reflected in everyday dealings with people. A person may perform prayers, observe fasting and engage in other acts of worship, but if that person insults others, humiliates the poor, behaves arrogantly or violates the rights of fellow human beings, the spirit of Islamic morality remains incomplete. Prophet Muhammad (SAW) said, “The best among you are those who have the best manners and character” (Sahih al-Bukhari). This teaching highlights the central position of good conduct in Islam and reminds believers that their relationship with Allah should positively influence their relationship with humanity. One of the most important dimensions of respect in Islam is respect for parents. Parents make countless sacrifices for the upbringing, education and well-being of their children, and Islam places their rights immediately after the command to worship Allah alone.
The Qur’an instructs believers not even to say “uff” to their parents, nor to repel them, but to address them with honourable words (Surah Al-Isra 17:23). This command demonstrates that respect is not restricted to avoiding physical harm; it also includes the tone of speech, emotional sensitivity and considerate behaviour. In contemporary society, the increasing generation gap, changing lifestyles and excessive individualism have weakened relationships between parents and children. Many elderly people experience loneliness, neglect and emotional insecurity despite having families around them. Such conditions reveal the urgent need to revive Islamic teachings concerning parental respect, care and responsibility. Similarly, Islam gives special importance to respecting teachers because they contribute to the intellectual, moral and spiritual development of individuals and society.
A teacher does not merely provide information but also helps students develop discipline, confidence, critical thinking and character. Respect for teachers creates an atmosphere of learning in which knowledge can flourish and educational institutions can fulfil their true purpose. At the same time, teachers are also expected to treat students with kindness, fairness and dignity. Respect in education must therefore be mutual, as humiliation, discrimination and harsh treatment can damage the confidence and personality of young learners. Islam also teaches respect for elders and compassion towards younger people. Prophet Muhammad (SAW) emphasised that a person who does not show mercy to the young and respect to the elders does not follow the proper way of conduct taught by him. This principle establishes a healthy relationship between generations and encourages a society in which experience is valued and innocence is protected. Respect, however, should not remain limited to family members, teachers or people belonging to one’s own social group. Islam extends the principle of dignity and good treatment to neighbours, regardless of their religious or cultural identity.
Neighbourhood relationships are an important foundation of social peace because people living in the same locality share common spaces, responsibilities and daily experiences. The Prophet ﷺ repeatedly emphasised the rights of neighbours and taught that a believer should not cause harm to them. In modern urban and rural communities, conflicts often arise over property, noise, personal disputes, misunderstandings and social differences. Many of these problems can be prevented through patience, communication, consideration and mutual respect. A peaceful neighbourhood is not necessarily one in which everyone has identical opinions or lifestyles; rather, it is one in which differences are managed through understanding and responsible behaviour. Another significant aspect of Islamic respect is the protection of human dignity irrespective of wealth, occupation, social position or economic background. Unfortunately, contemporary society often judges individuals according to their financial resources, professional achievements, influence and social status. Poor people, labourers, domestic workers and economically weaker sections are sometimes treated with indifference or humiliation. Such behaviour contradicts the basic principles of Islamic equality and brotherhood. Islam teaches that true superiority does not depend upon wealth, family background, race or worldly position but upon righteousness and consciousness of Allah. The Qur’an states, “Indeed, the most noble of you in the sight of Allah is the most righteous of you” (Surah Al-Hujurat 49:13). This verse challenges social arrogance and reminds humanity that moral character, not material possessions, determines a person’s real worth.
Therefore, respecting the dignity of the poor, helping the needy and treating workers fairly are essential expressions of Islamic values. Islam also establishes respect as an important condition for peaceful coexistence among people belonging to different religions and communities. The Qur’an instructs Muslims not to insult those whom others worship besides Allah, lest they insult Allah in hostility without knowledge (Surah Al-An’am 6:108). This teaching demonstrates the importance of responsible speech, religious sensitivity and peaceful interaction. Islam does not demand that people abandon their beliefs or differences; instead, it encourages justice, wisdom, dialogue and good conduct while maintaining one’s religious identity. The Qur’an further states that Allah does not forbid Muslims from showing kindness and justice towards those who do not fight them because of religion or drive them from their homes (Surah Al-Mumtahanah 60:8). These teachings provide a strong foundation for peaceful coexistence and mutual understanding in multicultural societies. Respect also requires controlling one’s tongue because many social conflicts begin with careless words, insults, mockery, rumours and offensive remarks.

“True peace and a civilized society begin when individuals practice mutual respect—free from prejudice regarding status, wealth, or religion—treating respect as a daily moral responsibility rather than just an admired value.”

The Holy Qur’an warns believers against ridiculing others, finding faults and calling people by offensive names (Surah Al-Hujurat 49:11). It further prohibits suspicion, spying and backbiting in the following verse. These instructions are particularly significant in the present digital age, when social media platforms have made communication faster but have also increased the spread of abusive language, character assassination, false information and public humiliation. People frequently express anger without considering the consequences of their words, while online discussions sometimes become platforms for hatred and personal attacks. The Islamic approach requires believers to communicate responsibly, verify information and avoid sharing content that damages another person’s reputation or dignity. Respect does not mean agreeing with every opinion or remaining silent in the face of injustice; rather, it means expressing disagreement through wisdom, fairness and dignified language.
A peaceful society also depends upon the ability of individuals to respect differences of opinion. Human beings naturally differ in their thinking, experiences, education and understanding of various issues. Such differences should not automatically become sources of hatred, hostility or permanent division. Islam encourages consultation, patience and constructive dialogue as means of resolving disagreements. The Qur’an instructs Prophet Muhammad ﷺ to invite people towards the way of Allah with wisdom and good instruction (Surah An-Nahl 16:125). This principle teaches that the manner in which a message is communicated is as important as the message itself. In family matters, educational institutions, workplaces and public life, respectful dialogue can resolve misunderstandings that might otherwise develop into serious conflicts. Similarly, forgiveness and tolerance play an essential role in maintaining respect and social harmony.
Human beings are imperfect and may sometimes make mistakes, behave carelessly or hurt others unintentionally. A society that allows no room for forgiveness becomes emotionally divided and filled with resentment. The Qur’an praises those who control their anger and pardon people, describing them among the people of excellence (Surah Aal-e-Imran 3:134). Forgiveness does not mean accepting oppression or abandoning justice; rather, it means avoiding unnecessary hatred and allowing opportunities for reconciliation wherever possible. Respect also demands that individuals recognise the rights of women, children, elderly people, persons with disabilities and other vulnerable members of society. Every individual deserves safety, fairness, consideration and freedom from humiliation or exploitation.
Islam strongly condemns injustice and commands believers to stand firmly for justice, even when it concerns themselves or their relatives (Surah An-Nisa 4:135). Consequently, respect cannot be genuine if it exists only in words while discriminatory practices and unfair treatment continue in daily life. The principles of respect and justice must be reflected in homes, schools, offices, markets, public institutions and community organisations. Parents should teach children to speak politely and appreciate others; teachers should promote discipline without humiliation; religious leaders should encourage compassion and unity; and community representatives should work towards eliminating prejudice and social hostility. Young people, in particular, must understand that respect is a sign of strength rather than weakness.
In an environment where arrogance, abusive language and aggressive behaviour are sometimes mistakenly considered signs of confidence, Islamic teachings offer a different standard of dignity and success. A person who controls anger, listens patiently, accepts mistakes and treats others fairly demonstrates real maturity and strength of character. The importance of respect becomes even greater in societies experiencing political disagreements, economic inequalities, religious tensions and cultural differences. Without mutual respect, these challenges can develop into mistrust, hostility and social instability. With respect, however, people can cooperate despite their differences and work together for the common good. It is therefore necessary to move beyond merely discussing Islamic values and begin practising them in everyday life.
Religious education should emphasise not only the performance of rituals but also honesty, compassion, respect, justice and responsibility towards fellow human beings. Families should become the first centres of moral training, while schools and community institutions should reinforce these values through practical examples. Muslims must also remember that their behaviour represents the ethical message of Islam before the wider world. When they demonstrate honesty in business, fairness in dealings, kindness towards neighbours, respect for women, care for parents and compassion towards the poor, they present a positive image of their faith. Conversely, arrogance, intolerance, discrimination and disrespect create a gap between Islamic teachings and the actual conduct of Muslims. The real challenge, therefore, is not the absence of moral guidance but the failure to translate that guidance into individual and collective behaviour. Ultimately, respect is much more than a polite expression or a social custom; it is a powerful moral force capable of transforming individuals, strengthening families and building peaceful communities.
Islam provides comprehensive guidance for establishing a society in which every person is treated with dignity, differences are managed through wisdom, disagreements are resolved peacefully and justice is maintained without discrimination. The teachings of the Qur’an and the Sunnah remind humanity that peace begins within the individual and gradually extends to the family, neighbourhood and wider society. If Muslims sincerely adopt these principles and make respect an essential part of their daily lives, they can contribute significantly towards overcoming hatred, intolerance and social divisions. The path towards a peaceful society does not begin with demanding respect from others but with learning to respect them ourselves. A truly civilised and morally developed society is one in which people do not judge one another merely by wealth, status, religion or background but recognise the inherent dignity of human beings and fulfil their responsibilities towards each other. In this sense, respect is not simply a value to be admired; it is a responsibility to be practised, a character to be developed and a foundation upon which a peaceful, just and compassionate society can be built.
(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

“The article examines how Artificial Intelligence is transforming teaching, learning, research, assessment, and academic governance in higher education institutions. It highlights the opportunities and challenges of AI integration, including academic integrity, critical thinking, faculty preparedness, and educational inequality. It calls for responsible AI adoption to build an innovative, inclusive, and future-ready higher education system.”

Another significant concern is the potential decline in critical thinking. When students depend excessively on AI for writing assignments, solving problems, or preparing research papers, they may gradually lose the ability to think independently. AI-generated answers may appear convincing but can contain factual errors, fabricated references, and misleading interpretations.
The danger is not AI itself, but uncritical dependence on it. Students must learn to question AI-generated information, verify sources, examine evidence, and develop independent conclusions. Universities should teach AI literacy as an essential academic competency, alongside critical thinking, communication, and research methodology.
The challenge is especially important for rural colleges and smaller institutions. While prestigious universities may have access to advanced technological infrastructure, many rural colleges struggle with limited resources, faculty shortages, and inadequate digital facilities. If AI adoption remains concentrated in elite institutions, it may widen the existing educational divide.
Government agencies, universities, and policymakers must ensure that AI becomes an instrument of educational inclusion rather than exclusion. Affordable digital infrastructure, accessible AI platforms, faculty training, and regional-language learning resources should receive priority. Rural colleges must be included in the national AI transformation agenda.
AI will also influence university administration. Admission processing, student counseling, timetable preparation, examination management, academic record maintenance, and institutional communication can become more efficient through intelligent systems. Administrative automation may reduce repetitive workloads and allow institutions to concentrate on academic quality and student development.
India’s higher education system requires a forward-looking policy framework that recognizes AI as a structural transformation rather than a temporary technological trend. The implementation of the National Education Policy 2020 should incorporate a stronger focus on AI literacy, digital pedagogy, research innovation, and faculty preparedness.
Universities must move beyond the traditional belief that education is primarily about delivering information. In the AI era, information is increasingly accessible. The real purpose of education must be to develop the ability to interpret information, evaluate evidence, solve complex problems, and create new knowledge.
AI is bound to radically impact academic life in higher education institutions. Its influence will extend far beyond classrooms and laboratories, challenging the very foundations of teaching, learning, research, assessment, and academic governance.
The institutions that resist this transformation may struggle to remain relevant. Those that embrace AI without ethical safeguards may compromise academic quality. The real winners will be institutions that combine technological innovation with intellectual integrity, human values, and a commitment to inclusive education. The academic revolution has already begun. The future belongs not to universities that merely use AI, but to those that learn how to use it wisely.
(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

Obesity is no longer merely a concern related to physical appearance or body weight; it has emerged as a serious public health challenge affecting millions of people across the world. Once largely associated with affluent societies, it is now increasingly prevalent in developing countries, including India, where changing lifestyles, unhealthy dietary habits and declining physical activity are contributing to its rapid spread. The growing burden raises an important question: Is obesity a real health challenge? The answer is undoubtedly yes.
Obesity is generally characterised by excessive accumulation of body fat that may adversely affect an individual’s health. Although Body Mass Index (BMI) is commonly used as a screening tool to assess weight categories, the implications of obesity extend far beyond a numerical measurement. It is associated with several chronic health conditions, including type 2 diabetes, hypertension, cardiovascular diseases, certain cancers and joint disorders. Its consequences are not restricted to physical health; obesity can also affect mental well-being, leading to anxiety, depression, low self-esteem and social isolation.
One of the major factors contributing to the growing prevalence of obesity is the transformation in modern lifestyles. Long working hours, sedentary occupations, excessive screen time and reduced outdoor activities have significantly altered everyday routines. Traditional habits involving walking, physical labour and outdoor recreation are gradually giving way to convenience-driven lifestyles. Simultaneously, the increasing consumption of fast food, processed products, sugary beverages and calorie-rich diets has made unhealthy eating more common.
India is witnessing this transition at an alarming pace. Rapid urbanisation, changing food preferences and greater dependence on technology have influenced the dietary and physical activity patterns of both adults and children. Childhood obesity is particularly concerning because unhealthy weight gain during formative years can increase the risk of developing chronic diseases later in life. The growing attraction towards packaged snacks, fast food and screen-based entertainment makes early intervention increasingly important.
However, obesity cannot simply be attributed to a lack of discipline or individual negligence. Genetic factors, hormonal imbalances, psychological conditions, socioeconomic circumstances, stress and limited access to nutritious food can also contribute to the problem. Therefore, treating obesity merely as a personal failure is neither fair nor scientifically justified. Instead, it requires a compassionate approach supported by medical guidance, awareness and preventive healthcare.
The World Health Organization has recognised obesity as a chronic disease and a major global health concern. Its estimates indicate that approximately 1.1 billion people worldwide were living with obesity in 2024. These figures highlight the scale of the challenge and the need for coordinated action by governments, healthcare institutions and communities.
Addressing obesity requires a comprehensive change in lifestyle and public health priorities. A balanced diet, reduced consumption of processed foods, adequate sleep and regular physical activity can play an important role in preventing unhealthy weight gain. Walking, cycling, yoga and participation in sports should become part of everyday life rather than occasional activities. Schools and colleges must encourage healthy eating habits and provide opportunities for outdoor games and physical exercise.
Equally important is the responsibility of policymakers and healthcare institutions. Public awareness campaigns, accessible nutritional counselling, early screening and affordable treatment facilities can help reduce the growing burden. Workplaces should also promote healthier routines by encouraging physical activity and employee wellness programmes.
Ultimately, obesity is a real challenge, but it is not an insurmountable one. What is required is a shift in public perception—from viewing obesity as an issue of appearance to recognising it as a matter of health, dignity and quality of life. A healthier society cannot be built through medical interventions alone; it requires healthier environments, informed choices and collective responsibility.
The real measure of progress should not be the pursuit of unrealistic body standards but the creation of conditions in which people can live healthier and more fulfilling lives. Ignoring obesity today could mean paying a much heavier price in terms of healthcare costs and human suffering tomorrow.
(Author is Online Editor at “Kashmir Horizon”. 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”)
Nelofarirfan2026@gmail.com

“The preservation of the Qur’an is supported by early oral and written transmission, historical compilation under Abu Bakr and Uthman, and material evidence like ancient manuscripts (such as the Birmingham leaves and Sana’a palimpsest). For Muslims, this textual continuity fulfills the divine promise of preservation, keeping the Qur’an alive through written texts, memories, and daily practice.”

Manuscript Evidence: The Birmingham Qur’an, held at the University of Birmingham, comprises two parchment leaves containing parts of several chapters. Radiocarbon testing dated the parchment to 568–645 CE, with 95.4 per cent probability. This is important early evidence, although the test dates the animal skin, not the precise application of the ink. The Sana’a palimpsest, discovered in Yemen, also deserves attention. Its lower text contains variants from the standard Uthmanic tradition. Behnam Sadeghi and Mohsen Goudarzi have studied their significance. Such variants should be acknowledged and assessed individually; their existence does not itself establish wholesale alteration. Most known Qur’anic manuscripts belong to the Uthmanic text type and show substantial continuity with the standard text. The significance is not that every manuscript is identical in every detail, but that a recognisable and stable textual tradition was established early and transmitted widely. The evidence should be evaluated cumulatively: manuscripts, recitation, historical reports and communal practice illuminate one another and strengthen the historical case for textual continuity.
The Living Oral Tradition: The Qur’an has never depended exclusively upon manuscripts. Muslims have memorised it, recited it in daily prayers and transmitted it through teachers and recognised chains. The canonical modes of recitation, known as Qira’at, follow established scholarly rules. Differences may concern pronunciation, vowelisation, grammar or particular transmitted readings; they should not be confused with uncontrolled alteration. Oral and written transmission together support the text’s preservation.
Preservation And Authenticity: Early manuscripts, historical accounts and the broad agreement of the Uthmanic tradition provide substantial evidence of textual stability. Continuous memorisation adds another dimension, since preservation has not depended upon one library or authority. The Qur’an invites reflection upon its coherence (4:82) and challenges humanity to produce something comparable (17:88). These are theological and literary arguments, not manuscript findings. Historical research supports the text’s early existence and continuity; belief in its divine origin also involves theological consideration of its message and the prophethood of Muhammad.
A Continuing Responsibility: Preservation is more than reproducing words. The Qur’an offers guidance (17:9) and calls readers to reflection (38:29). Muslims must therefore maintain accurate recitation, sound understanding and responsible interpretation, embodying its teachings of justice, compassion, truthfulness, knowledge and accountability.
Conclusion: The Qur’an’s preservation reflects divine promise, early Muslim efforts, manuscript evidence and continuous oral transmission. It was recited and written during the Prophet’s lifetime, collected under Abu Bakr, standardised under Uthman and transmitted by generations of believers. The Birmingham leaves offer an early material witness; the Sana’a palimpsest encourages transparent scholarship. Together with manuscript agreement and living recitation, the evidence supports substantial textual continuity. For Muslims, this history reflects Allah’s promise: “And indeed, We will surely preserve it” (15:9). The Qur’an remains a living revelation in written copies, in the memories of reciters and in the lives of those who follow its guidance.

(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

“A healthcare system should not celebrate only the number of patients it treats; it should also ask how many people it could have kept from becoming patients in the first place.” We often measure the strength of a healthcare system by the number of hospitals it has, the availability of specialists, sophisticated medical equipment and the number of patients treated every day. These are important indicators, but they tell only part of the story. An equally important question remains overlooked: how effectively are we preventing people from falling ill? In Kashmir, healthcare conversations frequently begin when someone develops symptoms, receives a diagnosis or requires hospital admission. Families rush to hospitals, seek consultations and spend considerable amounts on investigations and medicines. Yet, far less attention is given to measures that could have prevented many health problems or detected them earlier. This reflects a larger weakness in our healthcare approach: we have become increasingly accustomed to treating illness, but prevention has not received the attention it deserves.
The Numbers Demand Attention: The need to strengthen preventive healthcare in Jammu and Kashmir is not merely a theoretical concern. Available health data point towards a significant burden of non-communicable diseases. According to the National Family Health Survey-6 (2023–24), approximately one in every four women aged 15 years and above in J&K has elevated blood pressure or is taking medication to control it. This proportion increased from 20 per cent in NFHS-5 (2019–21) to 25 per cent in NFHS-6. Among men, the corresponding figure increased from 18.9 to 20.9 per cent. The findings are particularly concerning because hypertension often progresses without noticeable symptoms. Many individuals may remain unaware of their condition until complications develop. The ICMR-INDIAB study offers another important perspective. Among its Kashmir and Ladakh study population, diabetes prevalence was reported at 7.8 per cent, comprising 5.4 per cent previously diagnosed cases and 2.4 per cent newly detected cases. Another 10.5 per cent had pre-diabetes, while hypertension prevalence was reported at 30 per cent. Although these figures should not be interpreted as estimates for the entire Union Territory, they underline the importance of early identification and sustained prevention. These are not merely numbers in research reports. Behind every undiagnosed case is a person who may have benefited from timely screening, counselling and medical intervention.
The Problem Begins Long Before The Hospital Visit: Diabetes, hypertension and cardiovascular diseases frequently develop gradually. A person can have elevated blood pressure without experiencing a headache. Diabetes may progress without dramatic warning signs, while high cholesterol rarely announces its presence through symptoms. By the time some individuals seek medical attention, complications may already have begun. Simple measures such as periodic blood pressure checks, appropriate blood glucose testing and lipid assessment based on individual risk can help identify health problems earlier. However, screening is not simply about conducting tests. It must be followed by proper interpretation, counselling, treatment where necessary and continued follow-up.
Lifestyle|The Neglected Prescription: Physical inactivity, unhealthy dietary patterns, tobacco consumption, inadequate sleep and chronic stress contribute to the development of several non-communicable diseases. Kashmir is not isolated from these challenges. Changing food habits, sedentary routines and increasing dependence on convenience have altered the way many people live, particularly among younger generations. The concern is that lifestyle advice is often delivered only after a diagnosis. Patients are advised to exercise, modify their diets and manage their weight when their blood pressure, blood glucose or cholesterol levels become abnormal. Why should such conversations begin only after the problem appears? Lifestyle education should become a regular part of schools, colleges, workplaces and community health programs. Health awareness must move beyond occasional campaigns and become a continuous process.

“The true measure of a healthcare system should not just be hospital treatment capacity, but its focus on early screening, disease detection, community education, and prevention—ultimately striving to keep people healthy rather than just treating them after they fall ill.”

Screening: Are We Reaching Everyone? The challenge is not limited to the prevalence of disease; it also concerns how effectively people are being reached through screening programmes. NCD Portal figures presented for Kashmir Division in December 2024 showed considerable district-level variation in hypertension screening. Kulgam reported approximately 60 per cent screening coverage, compared with around 58 per cent in Baramulla and 51 per cent in Srinagar. In contrast, the reported figures were approximately 20 per cent in Anantnag and 21 per cent in Bandipora. These figures relate to reported programme screening activity up to December 2024, not disease prevalence. Nevertheless, the variation raises important questions about the reach and consistency of preventive health services. Screening should also be appropriate to a person’s age and individual risk. The objective is not to subject everyone to unnecessary investigations but to ensure that those who need screening receive it at the right time.
Primary Healthcare | The First Line Of Defence: Jammu and Kashmir has an extensive network of primary healthcare facilities, including 398 Primary Health Centres, 239 New Type PHCs, 1,910 sub-centres and 84 Community Health Centres, according to the NHM health-facilities directory.
However, infrastructure alone cannot guarantee effective healthcare. Facilities need adequate personnel, diagnostic equipment, essential medicines, referral mechanisms and reliable follow-up systems. Primary healthcare centres should become more than places where patients visit after falling ill. They must serve as centres for health education, risk assessment, early diagnosis, counselling and continuity of care. The role of medical officers, nurses, pharmacists, community health workers and other healthcare professionals should extend beyond treatment. Each can contribute to identifying health risks and educating communities.
Prevention Is An Economic Necessity: Illness affects more than an individual’s health. It affects household finances, productivity and the wider economy. Long-term treatment, repeated hospital visits, investigations and complications can place considerable financial pressure on families. Preventive healthcare cannot eliminate every medical expense, but appropriately designed prevention and early-intervention programs can reduce avoidable complications and improve quality of life. Schools must introduce meaningful health education, primary healthcare facilities must strengthen screening and follow-up, and healthcare professionals must make prevention an integral part of routine consultations. Public health authorities should also evaluate progress through indicators such as screening coverage, early diagnosis and disease control. The responsibility does not rest with the government alone. Individuals must adopt healthier habits, seek appropriate medical advice and avoid self-medication. However, personal responsibility cannot replace accessible healthcare services and reliable public health infrastructure.
A Change In How We Define Healthcare: A hospital is an essential part of healthcare, but it should not be the entire definition of healthcare. Perhaps it is time to change the question we ask about our healthcare system. Instead of asking only how many patients our hospitals treat, we should also ask how many people receive timely screening, how many diseases are detected early and how effectively communities are being educated about preventable health risks. Because the real achievement of healthcare is not simply bringing a patient back from illness; it is building a society in which fewer people have to become patients in the first place.
(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”)
Abrarnazir056@gmail.com

“Unemployment, economic pressures and everyday struggles demand citizen-centred governance not avoidable privilege.”

Imagine a place already facing challenges I,magine a Union Territory where unemployment remains a major concern, young people spend years preparing for competitive examinations, small businesses struggle to survive, and families hope for better healthcare, education, infrastructure and economic opportunities. Now imagine that, whenever a VIP is scheduled to pass through, ordinary life must pause: roads are restricted, traffic is diverted, commuters are turned back, and people are left to manage the consequences. This raises a simple question: amid the many challenges facing Jammu and Kashmir, why should the convenience of ordinary citizens become secondary whenever an official movement takes place? This is not an argument against security. It is an argument against treating public inconvenience as an unavoidable afterthought.
A Personal Experience| Hyderpora To Shalimar: My concern is based on personal experience. Yesterday, I left Hyderpora for Shalimar to visit a friend whose wedding is approaching and deliver a few things to him. It was an ordinary journey for an ordinary purpose. But traffic restrictions and congestion made the trip exhausting. At five different points, I had to turn back because the police were not allowing traffic to proceed along the routes I needed. After repeated attempts to find a way forward, I eventually returned home without reaching my destination.
I was not asking for an escort or special treatment; I simply wanted to travel across the city. Who accounts for the time lost, the plans disrupted and the frustration caused? For someone else, a similar delay could mean missing an examination, losing wages, arriving late at work or struggling to reach a medical appointment. My experience is one example of why traffic arrangements should be proportionate, clearly communicated and designed to minimise disruption.
Students, Employees and Families Pay the Price
A student may leave home on time yet miss a class because of an unexpected road restriction. A government employee may face questions over late attendance despite having started the journey early. A private-sector employee may face a warning, salary deduction or lost wages. Daily-wage workers can suffer an immediate financial loss. Teachers, shopkeepers, drivers, traders, parents and families travelling to important occasions all have responsibilities that do not disappear when a convoy passes.
These are not merely minutes lost in traffic. They are missed lessons, lost income, disrupted appointments and unnecessary stress. A city should not be considered well managed simply because an official convoy reaches its destination on time. Good administration must also consider whether ordinary residents can reach their schools, workplaces and homes safely and reasonably on time.
Emergency Access Must Remain A Priority… A patient with a serious illness, a pregnant woman needing urgent care or a family rushing someone to hospital may not have the luxury of waiting. Not every VIP movement delays an ambulance, and security arrangements differ, but the risk makes careful planning essential. Traffic plans should include clear emergency procedures, coordination with hospitals and workable access for ambulances. Protecting an official is a legitimate responsibility; protecting the life of a patient is also a fundamental public duty.
The Police Are Under Pressure Too: Police and traffic personnel are often the people enforcing restrictions, managing congestion and facing commuters’ immediate frustration. They may be following instructions rather than making the decision to close a road. Long duty hours, difficult conditions and poor communication can make an already tense situation harder for everyone. This does not excuse unprofessional treatment of citizens, and commuters should avoid directing personal abuse at officers carrying out legitimate duties. The deeper issue is whether planning, staffing and communication are adequate. Clear instructions, reasonable duty arrangements, advance public advisories and better coordination can reduce confrontation and help protect the dignity of both citizens and frontline personnel. We must also understand that police personnel are human beings with families, responsibilities and physical limitations. When traffic management is poorly coordinated, frustration often reaches the person standing at the barricade, even though that individual may have no authority over the decision. A better administrative system would protect the dignity of citizens as well as the personnel responsible for maintaining order.
Security Is Necessary | Unquestioned Privilege Is Not : Constitutional authorities, elected representatives and people facing credible security risks may require protection. Some temporary restrictions can be unavoidable. But accepting the need for security does not mean every disruption should go unquestioned. There is a difference between necessary security measures and a culture in which the public’s time and responsibilities are treated as insignificant. Can restrictions be kept to the shortest necessary period? Can alternative routes be communicated in advance wherever security permits? Can traffic be released as soon as it is safe? Can hospitals, schools and major commuter routes receive appropriate consideration? These are reasonable questions about public administration, not attacks on any individual or institution. Security arrangements should protect those who need protection without unnecessarily paralysing the lives of thousands of others. The public should not be made to feel that its everyday responsibilities have no value whenever an official programme is scheduled.
The Wider Cost For Jammu And Kashmir: Jammu and Kashmir faces important employment, economic and developmental concerns. Young people seek meaningful work; families need reliable services; businesses depend on predictable movement; and citizens expect public institutions to respond to everyday problems. A missed delivery, lost wages, an abandoned appointment or customers unable to reach a shop may seem small in isolation, but repeated disruption can impose a wider cost.Authorities should therefore review the impact of recurring restrictions on education, healthcare, workplaces and commercial activity. When the public is asked to cooperate, it is reasonable to expect that its difficulties have been considered. Public trust grows when authorities plan ahead, communicate clearly and make a genuine effort to minimise inconvenience. At a time when people are already struggling with unemployment, rising expenses and limited opportunities, the loss of productive hours is not a trivial matter. A worker’s time is valuable, a student’s education is valuable, and a business owner’s daily income is valuable. These realities deserve consideration in every major administrative decision.

“While VIP security and police support are essential, governance in a democracy must prioritize minimizing disruptions for ordinary citizens trying to commute, work, and access services.”

Are Citizens Free Only On Election Day? People vote because they hope elected representatives will improve roads, healthcare, education, employment and public services. But what happens when citizens feel their concerns are heard during election campaigns and forgotten in everyday administration? Are people important only when their votes are needed, while the rest of the time they are expected to accept every inconvenience without explanation? This is not an argument against voting. It is a call to make democracy meaningful beyond election day. Democracy is reflected not only in the act of choosing representatives, but also in how public authorities treat people on an ordinary morning: whether a student can reach class, a worker can reach the workplace, a patient can access a hospital and a family can fulfil its responsibilities. Public authority must be matched by accountability and respect.
What is the purpose of democracy if ordinary citizens cannot even raise questions about the difficulties they face? People elect representatives with the expectation that their voices will matter. They do not vote merely to replace one set of privileges with another. They vote for better governance, equal treatment and a system that recognises their everyday struggles. The real meaning of public service is not simply holding an office or enjoying the privileges attached to a designation. It is understanding that public authority exists to serve the people, not to place them permanently at the end of the queue.
Public Roads Must Serve The Public : Roads are public infrastructure, essential for education, employment, commerce and healthcare. When restrictions are necessary, people should receive timely information wherever security allows. Authorities should plan alternative routes, protect emergency access, restore traffic as soon as it is safe and review repeated disruption to schools, hospitals, offices and business areas. Citizens should have a reasonable way to report serious or recurring problems. No system can promise that every journey will be uninterrupted. But a responsible administration can ensure restrictions are proportionate, temporary and properly managed. People should not have to discover one road closure after another by physically reaching each obstruction. A simple public advisory, proper coordination between departments and effective traffic management can prevent considerable inconvenience. Citizens should not be left guessing which road is open, which route is blocked or how long they will have to wait.
A Better, Citizen-Centred Approach: The solution is not to abolish legitimate security arrangements or turn the public against the police. It is to balance security with the public interest. Restrictions should be proportionate to genuine requirements; advisories should be issued wherever possible; emergency routes must be planned; police personnel should receive clear instructions and adequate support; and authorities should periodically assess whether avoidable disruption can be reduced.Public convenience should be part of planning from the beginning, not an afterthought once roads are blocked. A government that respects its citizens should strive to protect both security and the public’s ability to carry on with daily life.The administration must recognise that a successful official visit should not be measured only by the smooth movement of a convoy. It should also be measured by how effectively the authorities manage the impact on the general public.
A Final Question To Those In Power: Yesterday, I left Hyderpora for Shalimar to visit a friend before his wedding. After being turned back at five different points amid traffic restrictions, I eventually returned home without completing my journey. For me, it was a frustrating experience. For someone else, a similar disruption could mean missed wages, a missed examination or difficulty reaching a hospital. Jammu and Kashmir belongs to the people who live, work, study, trade and build their futures here. Public officials deserve appropriate security, and police personnel deserve support for their demanding duties. Ordinary citizens deserve consideration, respect and the ability to fulfil their responsibilities without avoidable disruption. Democracy cannot mean that people are free to cast their votes but powerless to reach their destinations. The true measure of governance is not simply how smoothly a VIP convoy moves through Jammu and Kashmir; it is whether people can continue their lives, reach their workplaces, attend their schools and access essential services while official business takes place. The question is not whether VIPs deserve security. The question is whether ordinary citizens deserve consideration. In a democracy, that consideration should never be optional.
(The author is a Lecturer in Political Science and a Civil Service Tutor. 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”)

f.ramiz11@gmail.com

Bias does not always appear as open prejudice. Sometimes it hides behind humour, loyalty or harmless banter. A person may consider a joke innocent because it reflects an old school rivalry, without realising that it can hurt others or revive divisions that should have been left behind. This is how people can speak about social reform while behaving in ways that contradict the values they claim to uphold. A recent dispute on X, involving a figure from Srinagar who describes himself as a proud Biscoite, philanthropist and social activist, has brought this contradiction into focus. He shared a rancorous and insulting video targeting Burn Hall School accompanied by posts mocking the institution where his peers from school also indulged in the act. The content drew criticism before he eventually deleted the video from his X profile. Whatever the intention behind it, the episode raises a question that goes beyond the individuals involved: why does school pride lead to public provocation, and who benefits from bringing old school rivalries in the valley back into public debate?
Schools are places where friendships begin, lasting memories are made, nostalgia is experienced and values are learnt. Former pupils naturally take pride in their institutions, their history and their traditions. However, pride becomes prejudice when it depends on putting another school down. The worth of one institution cannot be established by insulting another, just as a person’s character cannot be judged solely by the school they attended. Kashmir has far more serious concerns than arguments over which school is better. Unemployment, income inequality, limited job opportunities and the everyday struggles of ordinary families already place a heavy burden on society. At a time when people need greater cooperation and understanding, turning school identities into grounds for rivalry serves no meaningful purpose. Educational institutions and those associated with them should promote learning, confidence, mutual respect and public service, rather than encourage divisions that follow people into adult life.
Those who use school identities as weapons on social media or elsewhere only add to unnecessary social tensions in a society that needs greater solidarity. The contradiction is particularly evident when individuals, such as him, who present themselves as active philanthropists and social activists engage in behaviour that encourages division and ridicule. Philanthropy and public service are not measured merely by charitable activities or public appearances, but also by how one treats others and contributes to social harmony. Genuine activism must begin with personal responsibility, because those who advocate solidarity and social reform must ensure that their own conduct reflects the values they publicly promote. It must also be reflected in how people treat others, particularly when they disagree with them. That was not the case with this individual. That is why words, online ridicule and personal attacks can cause genuine hurt, and those who advocate social responsibility should be conscious of their own behaviour. Otherwise they present themselves as men of lip service. There is also a broader question about the principles guiding public activism. When an individual, such as this figure, regularly meets politicians from different political backgrounds, praises intellectuals with contrasting views and maintains relationships across various sections of society, it is reasonable to ask what connects these activities.
There is nothing inherently wrong with engaging with people who hold different opinions. Indeed, the ability to build relationships across political and intellectual differences can be a valuable quality. This individual appears particularly adept at maintaining such connections. However, the real measure of an activist is not the number of influential people they know or meet, but the principles that guide their public conduct and social work. An activist must be able to demonstrate consistency in their values and philosophical orientations. Otherwise, activism risks becoming a superficial collection of public appearances, rather than a coherent commitment to bringing about change.

“Modern social media debate often prioritizes winning arguments and fueling hostilties—such as immature school rivalries—over mutual understanding and basic decency. True maturity and education must teach individuals to accept mistakes and navigate differences constructively, serving as a foundation for a more united and compassionate Kashmiri society.”

Social media often rewards visibility, controversy and confrontation, creating an environment in which public attention can become more important than the causes being promoted. This does not establish anyone’s personal intentions, but an activist’s credibility should rest on consistent conduct and meaningful contributions rather than social media photographs with politicians, intellectuals or influential people. Another problem is the tendency to treat disagreement as a personal attack, shifting attention from the original criticism to accusations about the critic’s intelligence, behaviour or state of mind. Public figures, such as him, who claim to promote social change should be willing to face questions and address criticism on its merits rather than turn every disagreement into a personal confrontation.
More broadly, people often identify so closely with their schools, professions, political groups or social circles that criticism of those associations feels like a personal insult. They defend among their own friends the behaviour they would condemn in others, demand respect when criticised and overlook the hurt caused by their own words. Such selective fairness is particularly damaging in Kashmir, where close social connections often make personal loyalties and institutional identities difficult to separate. None of this means that schools should be beyond criticism. Every institution must remain open to fair questions about its standards, performance and responsibilities. If BHS, Biscoe or any other school in the Valley has shortcomings, these should be discussed with evidence and a clear purpose. But there is a fundamental difference between scrutinising an institution and encouraging people to ridicule its pupils and alumnus. The deleted video on X was not simply harmless banter. It amounted to ridiculing the values of an established and respected educational institution. Calling such behaviour humour does not remove its impact on those who feel emotionally targeted. Fair criticism can help institutions improve, whereas public ridicule only reinforces old divisions.
Burn Hall has educated generations of pupils, many of whom have gone on to serve in senior positions and upper echelons across different professions and fields. Their former pupils should be able to take pride in their educational backgrounds without feeling the need to diminish others. Ultimately, the values schools seek to teach, including respect, honesty, fairness and kindness, should be universal and matter most when people encounter disagreement. Education should help individuals look beyond narrow loyalties and develop the ability to engage with others respectfully. What is the value of education if its lessons are forgotten once a person leaves the school gates?
This episode should also encourage wider reflection on the culture of X in Kashmir, where arguments, personal attacks and the desire to have the last word often receive more attention than reasoned discussion. People increasingly argue to defeat one another rather than understand different points of view. A minor disagreement can quickly become a public confrontation, leaving the original issue behind. Social media in Kashmir cannot become a more responsible space if its users continue to contribute to hostility. School pride should never become an excuse for looking down on others. True maturity is not about proving that one’s school is superior to someone else’s. It is also about accepting mistakes and recognising that differences should not lead to ugly divisions. People who promote school rivalries, such as this figure, illustrate a certain immaturity and lack of basic decency. These school rivalries should have been long gone. Isn’t it an important parable to ponder on? The more important question for Kashmiri society is whether the education we received has taught us how to live with one another and whether we can use those lessons to build a more united and compassionate Kashmiri society.
(The author is Editor Large for Science Matters India”. 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”)
naveedqazi@live.com

I often narrate the story of Robert the Bruce and a little spider to my students. It is a familiar story, found in school textbooks and frequently used to encourage children not to lose hope after failure. I have used it in my own classroom to remind students that one defeat or unsuccessful attempt should never decide their future. The story goes that Robert the Bruce, the Scottish king who fought for his country’s independence, had suffered repeated military defeats. According to popular legend, he was once hiding in a shelter, disappointed and uncertain about his future. There, he noticed a spider trying to climb a wall. It tried repeatedly but kept falling. Yet it refused to give up. After several attempts, it finally succeeded.
The little spider gave Bruce a new reason to fight. If such a tiny creature could continue trying despite repeated failures, why should he surrender? He returned to the struggle and eventually led his forces to victory against the English at Bannockburn in 1314. Historians have debated whether this incident actually happened, but the lesson it carries remains relevant. Failure should not destroy confidence; it should encourage another attempt. Unfortunately, our classrooms often send a different message. Students are encouraged to chase marks, secure top positions and outperform their classmates. Success is celebrated, but failure is rarely discussed in a healthy way. A child who performs poorly in an examination may face criticism from parents, disappointment from teachers and comparisons with other students.
Gradually, the fear of making mistakes begins to affect the child’s confidence.
In this race for grades, are we forgetting the real purpose of education?
An interesting idea discussed in The Hindu in its article, “Why Every Student Needs a Failure Portfolio”, deserves attention. The concept is simple: students should maintain a record of their mistakes, unsuccessful attempts, learning difficulties and the lessons they draw from them. Such a record is called a failure portfolio. For instance, a student may record why a mathematics problem could not be solved, why a science experiment failed or why an answer in an examination was incorrect. The student can then identify the mistake, understand its cause and try again. The purpose is not to collect failures but to learn from them.

“Education should extend beyond test preparation and high marks to equip students with life skills like confidence, patience, and resilience. Instead of fearing failure, children should be encouraged to learn from their mistakes, struggles, and personal growth to better face real-world challenges.”

Imagine a child who repeatedly struggles with mathematics. Instead of being labelled weak, the child should be encouraged to identify the difficulty, seek guidance and practise another method. Even a small improvement deserves appreciation. Sometimes, a few encouraging words from a teacher can restore confidence that poor examination results have damaged. This approach is particularly relevant in Kashmir, where academic competition, examination pressure and parental expectations often weigh heavily on students. Many children become so concerned about marks that they hesitate to ask questions, express different opinions or attempt something unfamiliar.
The fear of giving a wrong answer can become stronger than the desire to learn. Parents and teachers need to understand that a poor result does not necessarily indicate a lack of ability. Children learn at different speeds and have different strengths. Comparing them constantly with others can do more harm than good. Schools can introduce failure portfolios as a simple classroom activity. Students can maintain small notebooks recording their mistakes, corrections and improvements. Teachers can review these periodically, help students identify their difficulties and appreciate their progress. Such an exercise need not involve additional examinations or complicated procedures. It simply requires a change in attitude towards mistakes.
After all, failure is part of every field. Scientists conduct experiments that do not produce the expected results. Sportspersons lose matches before returning stronger. Even successful people experience setbacks. What matters is how they respond to them. Having taught the story of Robert the Bruce to my students, I have always felt that its real value lies in the message it leaves with a young mind: never allow one failure to destroy your confidence. Our schools should prepare children not only to pass examinations but also to face life’s challenges. Marks may open certain doors, but confidence, patience and the ability to learn from mistakes help individuals move forward when those doors remain closed. Perhaps it is time to look beyond report cards. A student’s mistakes, struggles and improvements deserve attention too. A good education should not teach children to fear failure. It should give them the confidence to learn from it and try again.
(The author is a teacher and Environmental Science researcher pursuing a PhD in Environmental Science. 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”)
aqibiqbal192@gmail.com