India wants world-class universities. It wants institutions that can compete with Harvard, Stanford, Oxford, Cambridge, MIT and other globally recognized centers of knowledge. It wants Indian universities to climb international rankings, attract foreign students, produce cutting-edge research, create patents, promote innovation and contribute to the country’s emergence as a knowledge economy.
But there is an uncomfortable question that India must confront: Can a country build world-class universities while treating highly qualified faculty as a cost to be controlled rather than intellectual capital to be developed? A university is not its building. It is not its campus gate, air-conditioned conference hall, ranking certificate or glossy prospectus. A university is ultimately its teachers, researchers and students. If the academic workforce is inadequately compensated, overburdened or professionally undervalued, the dream of world-class higher education remains incomplete.
India has invested substantially in expanding higher education. Universities, colleges and professional institutions have multiplied, and millions of young people now participate in higher education. But expansion has also created a fundamental challenge: quality cannot automatically follow quantity. Faculty members today are expected to perform an extraordinary range of responsibilities. They teach multiple courses, prepare lessons, evaluate students, supervise dissertations and PhD scholars, conduct research, publish papers, attend meetings, participate in accreditation exercises, complete administrative documentation, organize conferences and seminars, undertake extension activities and increasingly integrate digital technologies and artificial intelligence into teaching.
The brightest young minds may increasingly ask: Why should I enter academia? If talented graduates and researchers conclude that universities offer limited financial security, professional growth or recognition, institutions may struggle to attract the next generation of outstanding teachers and researchers. And once talented academics leave academia, rebuilding intellectual capacity is not easy.
The issue is even more complicated in parts of the private higher-education sector. Private institutions have played an important role in expanding access to higher education, but institutional models differ considerably. In some places, faculty may face heavy teaching loads, contractual uncertainty, performance pressures and limited participation in academic decision-making. This should not be generalized to every private institution. Many private universities have invested heavily in faculty development and research. But where employment conditions become excessively commercialized, academic excellence can become difficult to sustain. A university cannot demand innovation from teachers while giving them little time for research. It cannot demand international publications while imposing excessive administrative workloads. It cannot expect world-class teaching while treating professional development as an unnecessary expense.

“If teachers are treated as expenses, universities will struggle to become knowledge powerhouses. If teachers are treated as intellectual capital, universities can become engines of national transformation. India does not need merely more universities. It needs stronger universities, stronger research cultures and stronger academic professionals. The world-class university begins not with a magnificent campus but with a professor who has the time, resources, freedom, dignity and motivation to teach research and inspire. India cannot demand world-class universities while expecting world-class academics to work under second-class conditions. If the nation wants knowledge leadership, it must first invest in the people who create knowledge.”

There is another contradiction that deserves attention. India frequently celebrates the number of universities, colleges, enrolments, publications, patents and programmes. But higher education cannot be judged merely by counting outputs. The real question is whether these outputs represent genuine improvement in knowledge, teaching and research quality. A professor who produces meaningful research may require years to develop an idea, collect evidence, conduct analysis and publish credible findings. Quality scholarship cannot always be produced according to a mechanical annual target.
The same principle applies to teaching. A great teacher may influence thousands of students without appearing prominently in international rankings. A professor who spends additional hours mentoring a struggling student may produce no measurable institutional metric, but that intervention may change a young person’s entire career.
Academic work creates value that cannot always be captured by spreadsheets. India therefore needs a broader definition of investment in higher education. Faculty salaries, research grants, sabbaticals, conferences, laboratories, academic databases, faculty-development programmes and opportunities for international collaboration should be regarded as investments in national intellectual capacity.
This is particularly important as India enters an era of artificial intelligence. AI can assist teachers with lesson planning, assessment, research support and personalized learning. But technology does not eliminate the need for excellent faculty. Instead, it changes the nature of the teacher’s role. Students will increasingly need academics who can teach them how to question information, evaluate evidence, think critically and use technology responsibly.
The future university will not be teacher less; it will require better teachers. India must therefore rethink its faculty policy. Compensation should be competitive enough to attract talented people into academia. Career progression should reward genuine teaching, research, innovation and mentoring rather than paperwork alone. Institutions should provide reasonable workloads and opportunities for continuous professional development.
At the same time, accountability must remain essential. Better compensation should be accompanied by professional responsibility. Faculty members must maintain teaching standards, undertake meaningful research, mentor students and contribute constructively to institutional development.
The objective should not be simply higher salaries without accountability. It should be fair compensation with professional excellence. Universities must also distinguish between legitimate performance management and excessive managerial control. Academic institutions require administration, but excessive administrative interference can undermine the autonomy and creativity that scholarship requires.
India’s ambition to become a developed and knowledge-driven economy depends heavily on the quality of its universities. The country cannot simultaneously demand global research, innovation, employability, internationalization and technological leadership while neglecting the people responsible for delivering them. The choice before India is therefore larger than a salary question. It is a question about what kind of society India wants to build.
(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 autumn session must translate citizens’ core priorities—jobs, public services, infrastructure, and governance—into real action rather than hollow political debate. Success depends on elected officials holding the government accountable and delivering lasting results after the session ends.”

The Assembly should ask if schools and colleges are connected with today’s economy. More focus on training, entrepreneurship, technology, tourism, agriculture, handicrafts and other job-creating fields can help young people find work beyond government jobs. The question is not just how many students pass exams. It’s whether education helps them build lasting careers.
Agriculture and horticulture are still key to the economy. Fruit growers, farmers, traders and small businesses face problems with markets, transport, storage, irrigation, crop protection and access to money. The Assembly gives a chance to look at these issues in a way. Instead of waiting for a crisis to happen. The horticulture sector, apples, supports many people. Growers, workers, transporters, traders.
Policies on storage, controlled-atmosphere facilities, market infrastructure and adding value to produce need steady attention. For people in villages and towns governance is judged by things. A broken road, unreliable water, poor drainage or electricity problems affect life more than big announcements.
MLAs should use the session to point out problems in their areas and ask for deadlines from departments. The Speaker’s recent all-party meeting also stressed giving legislators time to raise local issues and public complaints. The session runs over ten calendar days. Only seven sittings because of holidays. With much work to do. Around 650 questions, private members’ bills and resolutions. Using time well is important. This makes the quality of debate very important. Political disagreement is normal in a democracy.
The opposition must question the government. The government must answer.. The debate only matters if it connects to public interest. People won’t benefit from disruptions if important questions go unanswered.Perhaps the biggest expectation from this session is follow-up.
When an MLA raises an issue and a minister gives an assurance people should know what happens next. Questions should lead to department reviews, written replies, policy changes or clear timelines.
The difference between an Assembly and a real legislature is this: whether questions lead to action. So the autumn session is a chance for both government and opposition to show that democracy is about serving the people.
For the citizen expectations are simple: jobs for youth, better healthcare and education support for farmers and businesses reliable infrastructure, fair recruitment, attention to workers and more accountability in governance.
People don’t expect every problem to be fixed in one session. They do expect their elected representatives to take these problems seriously ask honest questions and make sure promises don’t vanish when the House closes. The real success of this session won’t be measured by political arguments. It will be measured by whether the voices of people are heard. And whether those voices turn into action after the microphones are turned off.
(Author is the Chief Reporter, 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”)
Irfanahyattoo@gmail.com

“Ibrahim’s (AS) greatest achievement was embodying total devotion to Allah through unwavering obedience, patience, compassion, and pure Tawhid (monotheism). The Qur’an highlights his life as a universal, timeless model of complete submission and spiritual leadership for all generations.”

Gratitude (shukr) was not an occasional emotion in Ibrahim’s life; it was a way of living. He recognized that every blessing ultimately comes from Allah and therefore responded by using those blessings in accordance with the divine purpose. His concern for gratitude extended to his descendants. When he settled part of his family near the Sacred House, he prayed: “Our Lord, I have settled some of my descendants in an uncultivated valley near Your Sacred House, our Lord, so that they may establish prayer. So make hearts among the people incline toward them and provide them with fruits, so that they may be grateful” (Qur’an 14:37). Notice the order in this prayer: Ibrahim did not ask merely for material prosperity. His primary concern was the establishment of prayer, followed by provision and gratitude.
Material blessings were to serve spiritual purposes. One of Ibrahim’s most enduring contributions was his role, together with his son Ismail, in raising the foundations of the Ka‘bah. The Qur’an says: “And when Abraham and Ishmael were raising the foundations of the House, they said: ‘Our Lord, accept this from us. Indeed, You are the All-Hearing, the All-Knowing’” (Qur’an 2:127). This scene contains a remarkable lesson in humility. Ibrahim was already a prophet and Allah’s intimate friend, yet while performing one of the greatest acts of worship, he asked Allah to accept it. The believer therefore does not become proud because of righteous actions. Instead, he combines effort with humility and continually asks Allah for acceptance.
The Ka‘bah consequently became the center of Islamic worship and pilgrimage, and the rites of Hajj preserve numerous dimensions of Ibrahim’s family history, including the struggle of Hajar, the sacrifice associated with Ismail, and the construction of the Sacred House. Ibrahim was also deeply concerned about future generations. He was not concerned merely with his own spiritual success. His prayers demonstrate a profound concern for generations yet unborn. He prayed: “Our Lord, make us Muslims in submission to You and from our descendants a Muslim community submissive to You” (Qur’an 2:128). He also prayed: “Our Lord, raise among them a messenger from themselves who will recite to them Your verses, teach them the Book and wisdom, and purify them” (Qur’an 2:129). Islamic tradition understands this prayer as ultimately connected with the mission of Muhammad (SAW). Ibrahim’s vision was therefore civilizational. He wanted a community grounded in worship, knowledge, purification, morality, and divine guidance.
The Qur’an also presents Ibrahim as a model of generosity and hospitality. When the angelic visitors came to him, he quickly brought them a roasted calf (Qur’an 11:69; 51:24–27). His hospitality illustrates another dimension of faith: genuine spirituality manifests itself in social ethics. A person cannot claim devotion to Allah while remaining indifferent to people. Ibrahim’s home became associated with generosity, welcome, service, and trust in Allah. Ibrahim’s life also demonstrates the importance of righteous family formation. His relationship with Ismail and his willingness to obey Allah became one of the greatest examples of intergenerational faith. When Ibrahim told Ismail about the dream concerning the sacrifice, Ismail replied: “O my father, do what you have been commanded. You will find me, if Allah wills, among the steadfast” (Qur’an 37:102). This response demonstrates that Ibrahim’s faith had been transmitted to his son not merely through words but through lived example. The Qur’an therefore presents Ibrahim’s household as a school of Tawhid, obedience, sacrifice, prayer, and trust in Allah.
The Qur’an emphatically rejects the idea that Ibrahim belonged exclusively to one later religious community. Allah says: “Abraham was neither a Jew nor a Christian, but he was one inclining toward truth, a Muslim, and he was not of the polytheists” (Qur’an 3:67). This is central to the Islamic understanding of prophetic continuity. Ibrahim lived long before the historical emergence of Judaism and Christianity in their later forms. His religion was submission to the One God. For Muslims, therefore, following Ibrahim does not mean merely remembering an ancient prophet. It means reviving the essential principles represented by his life: Tawhid, sincerity, submission, truthfulness, sacrifice, gratitude, patience, prayer, family responsibility, hospitality, and moral courage. The Qur’an repeatedly commands believers to follow the millah of Ibrahim. Allah says: “Then We revealed to you: Follow the religion of Abraham, inclining toward truth; and he was not of the polytheists” (Qur’an 16:123). And Allah says: “Indeed, among the people, the closest to Abraham are those who followed him and this Prophet and those who believe” (Qur’an 3:68). Following Ibrahim therefore means following the spiritual path that he embodied, not merely claiming him as an ancestor. His way requires active commitment to Allah. The Qur’an even declares: “Who would turn away from the religion of Abraham except one who makes a fool of himself?” (Qur’an 2:130). The true inheritance of Ibrahim is consequently not ethnic identity but faith and obedience. The relevance of Ibrahim’s life extends far beyond the ancient world. Modern humanity continues to struggle with many of the same fundamental questions that confronted Ibrahim: Who deserves ultimate allegiance? What is the purpose of human existence? Should inherited beliefs be examined? What happens when truth conflicts with social convention? How should a believer respond to pressure?
What is the relationship between faith and reason? How should religious conviction influence family, society, education, economics, and moral life? Ibrahim’s example provides a coherent answer. A human being must recognize Allah as the ultimate Lord, submit to Him, seek truth sincerely, resist falsehood with wisdom and courage, remain patient in adversity, and translate faith into righteous action. His life also demonstrates that genuine reform begins with the individual but cannot remain confined to the individual. Ibrahim transformed his family into a household of faith, helped establish the Sacred House, prayed for a righteous community, and left a spiritual legacy that continues to shape billions of lives. Prophet Ibrahim (AS)therefore stands at the heart of the Qur’anic vision of humanity’s relationship with Allah. He was a siddiq, whose life was characterized by truthfulness; a hanif, who turned completely away from shirk; a muslim, who surrendered himself unconditionally to Allah; a munib, who repeatedly returned to his Lord; a shakir, who recognized and appreciated divine blessings; and a halim, whose firmness in truth was accompanied by patience, gentleness, and self-control. His life teaches that Tawhid is not merely a theological proposition; it is a comprehensive orientation of life. It determines whom we worship, whom we obey, where we place our trust, how we respond to trials, how we treat our families, how we serve society, and what kind of legacy we leave behind.
Ibrahim’s greatest achievement was therefore not simply that he confronted idols in an ancient society. His greater achievement was that he demonstrated what it means for a human being to become completely devoted to Allah. He stood against falsehood without losing compassion, endured trials without losing hope, obeyed Allah without hesitation, and prayed for generations he would never see. That is why the Qur’an preserves his memory and commands believers to follow his way. His example remains a call to every generation: turn away from every form of false worship, establish sincere Tawhid, submit completely to Allah, cultivate truthfulness and gratitude, respond to adversity with patience, build righteous families, and dedicate one’s life to the worship and service of the One Lord of the worlds. In the Islamic understanding, Ibrahim (AS) is therefore not merely the father of a nation or the ancestor of several religious traditions. He is a universal model of the human being who discovers the truth, embraces it with conviction, lives by it with complete submission, and passes its light on to future generations. His legacy is the legacy of Tawhid, and his path is the path of sincere submission to Allah—the very essence of Islam.
(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

Last month, a teenager who filmed a sixty-second dance video was mobbed by cameras and introduced at a public function as a youth icon.On the other hand, countless and unseen students in rural India spent years in building a low-cost solutions to everyday societal problems. What they receive, a certificate, a photograph in the local newspaper, and nothing more. Almost no one outside theirdistrict knows theirname.
This is not an isolated contrast. It is becoming the default one. As a society, we have quietly started using the words popular and inspirationalas though they mean the same thing. They don’t, and the gap between them is widening every year that a phone camera and an algorithm remain the fastest route to recognition.
There is nothing wrong with virality itself. A dance reel, a comedy sketch, a lip-sync video, these are legitimate forms of entertainment, and entertainment has always had a place in public life. Nor is this an argument against social media, which has done real good, it has let doctors spread health information to millions, helped small businesses find customers they never could have reached, and given genuine artists an audience that once depended entirely on gatekeepers. The problem is not the platform. It is what we choose to crown on it.
Consider the asymmetry directly. India produces, every year, hundreds of young innovators through platforms such as the Atal Tinkering Labs, the National Innovation Foundation, and school-level science fairs, students building affordable prosthetics,soil-testing kits, assistive tools for the visually impaired. Their work is judged, replicated, sometimes patented. It changes measurable outcomes in the communities it touches. Yet it rarely leaves the district it was made in. Compare that to the reach of a viral video, which can cross the country in 48 hours and generate brand endorsements within a week. One form of achievement takes years to build and quietly outlives its creator’s fame. The other can be manufactured in an afternoon and forgotten within a month. We have inverted the reward structure between them.
Critics of this argument will say virality is itself a skill, that timing, charisma, and an instinct for what an audience wants are not nothing, and that dismissing them as lesser is its own form of snobbery. That is fair, up to a point. Entertainers deserve recognition as entertainers, and plenty of them work hard at a craft the rest of us underestimate precisely because it looks effortless. The trouble is not that we celebrate them; it is that we have started using the same word , icon, for a viral moment and for a body of sustained, useful work, as though the two required comparable substance. They do not. A title carries weight, and when it is handed out for reach alone, it stops signalling anything except algorithmic luck.
There is also a difference between fame that is earned through craft over years, a classical musician, a sportsperson, a stand-up comic who has performed for a decade, and fame that arrives in a single viral instant with no track record behind it. The former has already demonstrated the discipline we claim to admire. The latter has demonstrated nothing except that a piece of content travelled well, which is a property of the algorithm as much as of the person. Collapsing these two very different kinds of visibility into one label, icon, is precisely the confusion this argument is trying to name.

“India stands on the brink of an innovation revolution, powered by one of the largest talent pools on Earth. Yet, progress hinges on a critical shift: we must stop celebrating viral performers and start elevating true role models—because the icons our youth emulate today will define the society we build tomorrow.”

This matters most for what children absorb, not what adults debate. Children notice who is invited to schools and public functions, who receives state recognition, who gets asked for advice. They calibrate their ambitions to what is applauded. If the clearest, fastest path to being called a youth icon is a viral video, it becomes a harder sell to tell a fifteen-year-old that four years of a science olympiad, or two years teaching in an evening school for migrant children, will get her there instead. Recognition does not just reward achievement after the fact, it shapes what young people choose to attempt in the first place.
None of this requires policing what young people post or watch. It requires that parents, teachers, journalists, and institutions be more deliberate about which achievements they choose to elevate, and how loudly. When a student engineers an affordable device for the disabled, that story should travel as far as the dance video did. When a college volunteer spends a year teaching in a village school, local media should treat it as news, not filler. State award functions, school assemblies, and Republic Day and Independence Day honours lists are all existing platforms that already do some of this work; the question is whether they are used consistently, or only when a viral case forces the issue. The imbalance will not correct itself; it has to be corrected by editorial and institutional choice, deliberately and repeatedly, until it becomes habit rather than exception.
This is not unique to India, though the scale of the country’s youth population makes the stakes higher here than most places. Other democracies with large, online-first youth populations report similar patterns, a widening gap between what circulates and what is verified as true achievement. But India is also home to one of the largest cohorts of young innovators and problem-solvers anywhere in the world, precisely because of the scale of its challenges. That should be an advantage. It becomes one only if the recognition apparatus catches up with the talent it is meant to reward.
Before the word, icon, is handed to anyone, there is a simple test worth applying, if a generation of young people modeled themselves exactly on this person, would society be better for it? If the answer is yes, we have found a youth icon. If the answer is no, we have merely found another reel icon. The difference is two words. What we choose to do with it may shape a generation.
(The author is Assistant Professor Design Innovation Centre –DIC Islamic University of Science & Technology (IUST) Awantipora, J&K. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
bhatashraf@gmail.com

A teacher’s old warning about snow and paddy fields deserves our attention today Years ago, one of my teachers said something that sounded strange at the time. He warned that a day could come when children in Kashmir might have to be taken outside the Valley just to see snow. He also spoke with concern about the future of Kashmir’s paddy fields. Today, those words no longer sound exaggerated. They make us think about the changes taking place around us.
Snowfall has become less predictable.
Weather patterns are changing, and agricultural land is increasingly being replaced by buildings and roads. At the same time, our natural water sources are coming under growing pressure. This raises an important question: is Kashmir’s water security also becoming vulnerable? A recent NHK World program used the term “water bankruptcy”. The expression does not mean that all water suddenly disappears. It refers to a situation where the supply of reliable water is no longer enough to meet the needs of people, agriculture and nature. This is something Kashmir cannot afford to ignore.
We often feel that Kashmir will always have enough water because we have rivers, lakes, springs, snow and glaciers. But having water resources does not automatically mean having enough water when and where it is needed. Snow in the mountains is not only part of the beauty of Kashmir. It is also an important source of water. Snow melts and feeds streams and rivers. Any significant change in snowfall, temperature and the timing of snowmelt can therefore affect water availability further downstream. There is another change taking place in front of our eyes. Paddy fields are disappearing.
Agricultural land is being converted for residential and commercial purposes in many areas. This cannot be blamed entirely on climate change. It is also a consequence of changing land use and development choices.
There are, however, examples from other parts of the country that Kashmir can learn from. A recent report about Punjab and Haryana highlighted efforts to encourage paddy farmers to adopt climate-friendly practices such as Direct-Seeded Rice, which can reduce water use. Farmers are also being encouraged through financial benefits linked to carbon credits.

“The teacher’s warning about disappearing snow and paddy fields highlights a preventable future rather than an inevitable one. Kashmir can still secure its water and agricultural future by protecting natural resources, supporting farmers, preserving land, and educating the youth. The true challenge is ensuring long-term resource sustainability for future generations.”

Kashmir has different soil, climate and farming conditions, so the same methods cannot simply be copied here. But the idea behind them is worth considering.
If the government encourages research and local pilot projects, farmers in Kashmir could also be supported in adopting farming practices that save water and are better suited to a changing climate. Agricultural universities, research institutions and government departments can work together to identify suitable methods and provide farmers with training, demonstrations and financial support. This could help conserve water while also making farming more sustainable and helping protect the future of paddy cultivation in the Valley. Our schools have an important role too.
Climate change should not remain something children only read about in textbooks. They should understand why snowfall matters, what happens when springs dry up, why paddy fields are important and why wetlands and other water bodies need protection. They should also learn what they can do in their daily lives. Saving water at home, avoiding pollution of streams and lakes and encouraging others to use natural resources responsibly may appear to be small steps, but collective action can make a difference.
This is where climate education becomes meaningful. It should help young people move from simply knowing about environmental problems to understanding them and taking action. My teacher’s warning about snow and paddy fields was not a prediction that we must accept. It was a warning about the direction in which things could go. Kashmir still has an opportunity to make better choices. We can protect our water sources, support our farmers, safeguard agricultural land and teach our children to care for the environment around them. The question is not simply whether Kashmir has enough water today. The question is whether we are doing enough to ensure that our children have enough tomorrow.
(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

Islam places knowledge at the heart of human development, spiritual growth and social progress. From the very beginning of revelation, the importance of learning is made clear through the command of Allah: “Read in the name of your Lord who created.” These opening words of revelation establish a profound connection between faith and knowledge and demonstrate that the Islamic worldview does not regard learning as merely an instrument for worldly success but as a means of recognizing the Creator, understanding creation and fulfilling human responsibility. Knowledge in Islam is therefore not simply the accumulation of information, degrees or professional qualifications; it is a trust, a source of guidance and a means of developing righteous character. A person may possess enormous amounts of information and yet lack wisdom, humility, compassion and moral responsibility. Islamic teachings seek to prevent such a separation between knowledge and character by making learning meaningful only when it contributes to good conduct and beneficial action. The Qur’an repeatedly encourages human beings to think, reflect, observe, understand and learn from the signs of Allah in themselves and in the world around them. The Qur’anic question, “Are those who know equal to those who do not know?” highlights the elevated position of knowledge and those who genuinely benefit from it. At the same time, Islam warns against knowledge that remains disconnected from action. Knowledge creates responsibility because a person who knows what is right has a greater obligation to live according to that knowledge. Thus, seeking knowledge in Islam is a journey that should move from learning to understanding, from understanding to character, and from character to responsible action. The Prophet Muhammad (SAW)trongly emphasized the pursuit of beneficial knowledge and encouraged Muslims to learn throughout their lives. The early Muslim community understood this principle deeply, producing scholars, teachers, scientists, physicians, mathematicians, philosophers, historians and thinkers whose contributions influenced civilizations across centuries. Their intellectual achievements were not viewed as separate from faith but as part of a broader responsibility to use human abilities for the benefit of society.
Islamic civilization historically demonstrated that religious commitment and intellectual curiosity can exist together. The pursuit of knowledge was considered a noble activity when guided by sincere intention and ethical principles. This is an important lesson for the contemporary world, where education is often measured primarily by examination results, employment opportunities, income and social status. These objectives have their place, but education in the Islamic perspective has a wider purpose. It should develop the whole human being: the mind, heart, character and sense of responsibility. A truly educated person is not merely someone who can read books or communicate complex ideas; a truly educated person is one who understands the consequences of his or her actions, respects truth, recognizes human dignity and uses knowledge constructively. The Qur’an encourages believers to ask Allah for an increase in knowledge: “My Lord, increase me in knowledge.” This supplication is significant because it was taught to the Prophet ﷺ and reminds believers that learning is a lifelong process. No matter how educated a person becomes, there is always more to understand. Such awareness creates humility. Genuine knowledge should not make a person arrogant; it should make the person more conscious of the limits of human understanding and more respectful toward others. Arrogance can become one of the greatest dangers associated with knowledge. When knowledge is used to establish superiority over others, it loses its moral purpose.
Islamic scholarship traditionally emphasized humility, sincerity and reverence for truth. A scholar was expected not merely to know but also to embody the values that knowledge demanded. This relationship between knowledge and character is especially important in the modern age. We live in a time of unprecedented access to information. A smartphone can provide access to thousands of books, lectures, articles and educational resources within seconds. Yet access to information does not automatically produce wisdom. People can know more and understand less; they can communicate more and listen less; they can possess information while lacking judgment. The digital age has therefore made the Islamic distinction between information and beneficial knowledge particularly relevant. Beneficial knowledge is knowledge that improves understanding, strengthens moral awareness and contributes to human welfare. The Qur’anic approach encourages people not to accept every piece of information without verification. In an age of social media, misinformation, rumours, manipulated images and unverified claims, this principle is extremely important. Muslims are taught to verify information before spreading it, because words can affect reputations, relationships and communities. Responsible learning therefore includes responsible communication.
A knowledgeable person should understand that sharing false or harmful information can itself become a moral wrongdoing. The responsibility attached to knowledge also applies to teachers and educators. Teaching is one of the noblest responsibilities because teachers influence not only what students know but also how they think and behave. An educator who combines knowledge with patience, fairness, compassion and integrity contributes to the development of responsible citizens. Islamic tradition gives great importance to teachers because education is not merely the transfer of information; it is also the cultivation of adab, or proper conduct. Students should therefore be encouraged to respect knowledge, teachers, fellow learners and the learning process itself. At the same time, teachers must recognize their responsibility to educate with sincerity and fairness rather than using their position for personal advantage. The classroom can become a place where intellectual growth and moral development take place together. Students should learn not only how to answer questions but also how to ask meaningful questions, evaluate evidence, respect differences and apply knowledge to real-life problems.
The Islamic approach to knowledge also emphasizes intention. The same educational achievement can have different moral value depending on the intention behind it. If a person seeks knowledge solely for pride, status or domination, the pursuit can become spiritually harmful. If knowledge is sought to understand truth, improve oneself, serve others and contribute to society, it becomes an avenue of goodness. Sincerity therefore provides the moral foundation for learning. This principle is particularly relevant for students and young people who face enormous pressure to compete academically. Education should not become merely a race for marks, certificates and employment. Young people should be encouraged to see education as an opportunity to discover their abilities and develop skills that can benefit themselves, their families and society. Professional knowledge is important, but professional competence without ethical responsibility can create serious problems. A doctor needs medical knowledge as well as compassion; a teacher needs subject knowledge as well as patience; a businessperson needs economic knowledge as well as honesty; a researcher needs technical skills as well as integrity; a public servant needs administrative knowledge as well as justice. In every field, knowledge must be accompanied by responsibility. Islam therefore rejects the idea that knowledge gives a person unlimited freedom to use power without moral restrictions. Knowledge increases capability, and increased capability increases responsibility. Scientific and technological progress provides a clear example. Modern humanity possesses extraordinary abilities in medicine, communication, artificial intelligence, biotechnology and engineering. These developments can improve human life, but they can also create new ethical challenges. The Islamic approach encourages the pursuit of beneficial scientific knowledge while emphasizing accountability in its application. The question is not only “Can we do this?” but also “Should we do this?” and “How will this affect human beings and the wider creation?”

“Islamic education is an intellectual and spiritual mission that bridges learning and responsible action. Its true purpose is realized when knowledge shapes character, guides ethical behavior, and drives individuals to serve others—transforming education from simple information gathering into a path for personal reform and societal renewal.”

Ethical reflection must accompany intellectual progress. Knowledge must serve life rather than become a means of exploitation or destruction. The same principle applies to economic knowledge. A person who understands financial systems and business practices has a responsibility to avoid fraud, deception and exploitation. The Qur’an strongly condemns dishonest dealings and commands justice in transactions. Knowledge of business should therefore lead to greater honesty rather than greater sophistication in deception. Similarly, legal knowledge should be used to uphold justice rather than manipulate loopholes for wrongdoing. Political knowledge should develop responsible citizenship rather than hatred and division. Religious knowledge should produce humility and righteousness rather than sectarian arrogance. In every area, knowledge reaches its true value when it produces beneficial consequences. Islam also connects knowledge with reflection on the natural world. The Qur’an repeatedly directs human attention toward the heavens, the earth, living creatures, human development and the changing conditions of nature. Such verses encourage observation and contemplation. The natural world is presented as a field of signs through which human beings can deepen their understanding and gratitude. Scientific investigation, when conducted responsibly, can therefore strengthen appreciation of the complexity and order of creation. Knowledge of nature should encourage environmental responsibility rather than exploitation. Muslims are reminded that human beings have been entrusted with the earth and must avoid corruption and destruction. Thus, knowledge can become a bridge between intellectual discovery and ethical stewardship. Another important dimension of Islamic knowledge is self-knowledge.
People may understand the world around them while failing to understand their own weaknesses, desires and responsibilities. Islamic spirituality encourages self-examination and accountability. A person should ask: What do I know? What do I practice? What are my weaknesses? How do my actions affect others? What responsibility comes with the knowledge I possess? Such questions transform knowledge from an intellectual possession into a means of personal reform. The concept of muhasabah, or self-accountability, is valuable in this regard. It encourages individuals to examine their conduct and correct their mistakes. Knowledge should lead to greater awareness of one’s responsibilities toward Allah, oneself, family, neighbours and society. The Prophet Muhammad ﷺ demonstrated this connection between knowledge and action through his life. His teachings were not abstract theories; they were embodied in compassion, justice, patience, honesty, forgiveness and service. He taught people and then showed them how those teachings could be practiced. His example demonstrates that the ultimate purpose of knowledge is transformation. A person who knows the value of patience should practice patience; one who knows the importance of honesty should speak truthfully; one who knows the rights of neighbours should treat neighbours well; one who understands the importance of justice should act fairly even when fairness is difficult. Knowledge that remains on the tongue but does not influence behaviour has not achieved its full purpose. This principle is particularly important for those who possess religious knowledge.
Religious learning carries a special responsibility because people often look to scholars, teachers and knowledgeable individuals for guidance. Those who speak about Islam should therefore strive for accuracy, sincerity, humility and wisdom. They should avoid presenting personal opinions as unquestionable religious facts and should recognize the importance of sound sources and scholarly responsibility. At the same time, ordinary Muslims should cultivate a culture of learning rather than relying entirely on social media snippets or unverified religious messages. The Qur’an and authentic Sunnah provide the foundation, while qualified scholarship helps people understand complex matters appropriately. A healthy knowledge culture requires both intellectual curiosity and respect for reliable sources. In contemporary society, there is also a need to revive the culture of reading. Reading expands horizons, develops critical thinking and allows individuals to encounter ideas beyond their immediate surroundings. Muslims should cultivate reading habits that include the Qur’an and Hadith as well as history, science, literature, social sciences and other beneficial fields. Such broad learning can help Muslims engage intelligently with contemporary challenges. A society that stops learning eventually loses its ability to adapt and solve problems.
Parents also have a significant role in developing a love for knowledge among children. Children should be encouraged to ask questions, explore ideas and learn from mistakes. Education should not be based entirely on fear of examinations. Curiosity is a natural foundation for learning, and parents and teachers should nurture it responsibly. Children who learn that knowledge is a lifelong journey are more likely to become thoughtful and independent learners. The Islamic tradition of seeking knowledge also reminds us that education should be accessible and beneficial to society. Knowledge should not be treated as a privilege reserved for a small group. Communities should support schools, libraries, educational institutions, scholarships, research and intellectual development. Supporting education is an investment in future generations. When societies educate their young people well, they strengthen their capacity to address poverty, injustice, health challenges, technological change and social problems. Knowledge can become an instrument of social reform when guided by ethical principles. Ultimately, seeking knowledge in Islam is not simply about becoming intellectually powerful; it is about becoming morally responsible. Knowledge should deepen faith, strengthen character, improve relationships and encourage service to humanity. It should make a person more truthful rather than more deceptive, more humble rather than more arrogant, more compassionate rather than more indifferent and more responsible rather than more selfish. The Islamic vision of education therefore extends beyond the classroom. It begins with reading and learning but continues through reflection, practice and service. The world does not merely need people who know more; it needs people who use knowledge wisely. It needs educated minds guided by principled hearts. It needs teachers who inspire, researchers who pursue truth, professionals who uphold integrity, students who learn with humility and citizens who use their abilities for the common good.
Islam presents knowledge as a trust and a means of fulfilling the responsibilities entrusted to human beings. The journey from learning to responsible action is therefore not an optional addition to Islamic education; it is central to its purpose. When knowledge produces character, character produces responsible behaviour, and responsible behaviour contributes to a just and compassionate society. In this sense, seeking knowledge is both an intellectual journey and a spiritual mission. It begins with the willingness to learn, grows through sincere reflection, becomes meaningful through practice and reaches its highest purpose when it benefits others. For Muslims today, the challenge is to revive this comprehensive understanding of knowledge: to read with purpose, learn with humility, think with wisdom, act with integrity and serve with compassion. Such an approach can transform education from the pursuit of information into a pathway toward individual reform and social renewal. The true measure of knowledge, therefore, is not merely how much a person knows, but how faithfully that knowledge shapes the person they become and the good they bring to the world.
(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

Everyone who enters a hospital, health centre, clinic, pharmacy, or any other healthcare facility expects one fundamental thing: safe, appropriate care. Patients approach healthcare professionals with trust, often at their most vulnerable moments. Therefore, protecting patients from preventable harm is not only a medical responsibility but also a fundamental component of quality healthcare.World Patient Safety Day, observed every year on 17 September, provides an important global platform to raise awareness about patient safety, encourage healthcare institutions to strengthen safety practices and mobilise governments, health professionals, patients, families and communities to work together to prevent avoidable harm. The World Health Organisation (WHO) recognises patient safety as a global health priority.
What Is Patient Safety? Patient safety refers to preventing avoidable harm and reducing risks associated with healthcare delivery. In simple terms, it means ensuring that a person does not suffer unnecessary injury, illness or other harm while receiving healthcare. Healthcare is complex. It involves doctors, nurses, pharmacists, laboratory professionals, technicians, administrators, caregivers and patients themselves. It also involves medicines, medical equipment, diagnostic tests, surgical procedures, electronic records and communication between different levels of healthcare. A failure at any point can potentially compromise patient safety. Patient safety therefore includes many aspects of healthcare, such as correct diagnosis, appropriate treatment, safe medication use, infection prevention and control, safe surgery, accurate patient identification, effective communication, safe use of medical devices and meaningful involvement of patients and families. Errors may occur because of inadequate communication, incomplete information, incorrect medication, delayed diagnosis, equipment problems, fragmented services, insufficient staffing or weaknesses in healthcare systems. Importantly, patient safety is not simply about blaming an individual when something goes wrong. It is about identifying weaknesses in the system and developing safeguards so that similar incidents are less likely to occur in the future.
Why Is Patient Safety Important? The importance of patient safety can hardly be overstated. Healthcare is intended to improve health and save lives, but unsafe care can sometimes cause preventable injury, complications, disability and even death.Patient safety is closely linked with the quality, efficiency and trustworthiness of a health system. A safe healthcare system protects patients while also protecting healthcare workers from avoidable risks and reducing unnecessary expenditure caused by preventable complications. Safe care also strengthens public confidence. When patients know that healthcare institutions encourage transparency, listen to concerns and continuously improve their systems, they are more likely to participate actively in their own care. Patient safety is consequently a shared responsibility. Doctors and nurses have important professional responsibilities, but patients, families, administrators, policymakers, pharmacists, laboratory personnel and communities also have important roles.
History Of World Patient Safety Day: The global patient-safety movement gained considerable momentum through a series of international initiatives. WHO notes that the first Global Ministerial Summit on Patient Safety was held in London in 2016. A second summit was held in Bonn, Germany, in 2017, where patient safety was further elevated as a global health priority. Subsequent summits, including those in Tokyo and Jeddah, continued to strengthen international cooperation on patient safety. A major milestone came in May 2019, when the 72nd World Health Assembly adopted Resolution WHA72.6 on Global Action on Patient Safety. The resolution recognised patient safety as a health priority and endorsed the establishment of World Patient Safety Day, to be observed annually on 17 September. The first World Patient Safety Day was observed on 17 September 2019, under the theme “Patient safety: a global health priority.” Since then, the day has been observed every year with a different theme addressing an important aspect of patient safety. WHO subsequently developed the Global Patient Safety Action Plan 2021–2030, providing a framework for countries and healthcare stakeholders to strengthen patient-safety systems and reduce avoidable harm in healthcare.
World Patient Safety Day 2026: The World Patient Safety Day 2026 campaign will be observed on 17 September 2026. The 2026 theme is: “Safe care for non-communicable diseases and the campaign slogan is:“Safe care for life!” According to WHO, the 2026 campaign focuses on people living with non-communicable diseases (NCDs). These include conditions such as cardiovascular diseases, cancer, diabetes and chronic respiratory diseases, which frequently require long-term and continuous healthcare. The focus is particularly relevant because people living with NCDs often interact with healthcare systems repeatedly and across different settings. Their journey may include prevention, screening, diagnosis, medication, hospitalisation, follow-up, rehabilitation and long-term self-management. Every transition creates an opportunity for communication gaps, medication errors, diagnostic problems or other safety risks. WHO therefore emphasises that patient safety must extend throughout the entire continuum of care—from prevention and diagnosis to treatment, long-term management and self-care.
Why The 2026 Theme Matters: The theme “Safe care for noncommunicable diseases” is particularly significant in a world where chronic diseases represent a major and continuing health challenge. Unlike many acute illnesses, NCDs often require care over many years. A patient with diabetes, hypertension, cancer or cardiovascular disease may consult several healthcare professionals, undergo repeated diagnostic investigations and take multiple medicines over an extended period. This creates several potential safety challenges. For example, a patient may receive medicines from different healthcare providers. If communication between providers is inadequate, there can be duplication or potentially harmful combinations of medicines. Similarly, an incomplete medical history may affect diagnosis or treatment decisions. The 2026 campaign therefore emphasises strengthening healthcare systems so that people living with NCDs can receive safe, coordinated, continuous and patient-centred care. WHO calls for action involving governments, healthcare institutions, health workers, patients, families and other stakeholders.
Diagnosis And Medication Safety: Two particularly important components of safe NCD care are accurate diagnosis and medication safety. A delayed or incorrect diagnosis can result in inappropriate treatment and may allow a disease to progress. Diagnostic safety therefore requires adequate clinical assessment, appropriate investigations, effective communication and timely follow-up.Medication safety is equally important. Patients with chronic diseases may take several medicines simultaneously. Correct prescribing, dispensing, administration and monitoring are essential to prevent avoidable medication-related harm. WHO’s 2026 campaign specifically calls for supporting healthcare workers in areas including safer diagnosis, medication safety and meaningful patient engagement.

“World Patient Safety Day 2026 (September 17) focuses on “Safe care for non-communicable diseases” with the slogan “Safe care for life!” Because managing non-communicable diseases requires lifelong medical care, ensuring safety through accurate diagnosis, medication management, clear communication, and patient involvement is critical. Ultimately, patient safety is a collective societal responsibility aimed at delivering compassionate, harm-free healthcare to everyone.”

Patients Are Partners In Safety: Patient safety cannot be achieved by healthcare professionals alone. Patients and families should be regarded as active partners in healthcare.Patients should feel comfortable asking questions about their diagnosis, medicines, investigations and treatment plans. They should inform healthcare professionals about medicines they are already taking and communicate any allergies or previous adverse reactions.Healthcare professionals, in turn, should listen carefully to patients, explain treatment clearly and encourage them to report concerns without fear or hesitation.An informed patient is often better equipped to participate in decisions and identify potential problems.
Role of healthcare institutions
Hospitals and healthcare institutions have a crucial responsibility to create a culture of safety. This includes maintaining appropriate infection-control procedures, ensuring accurate patient identification, strengthening medication-management systems, improving documentation, maintaining medical equipment and promoting effective communication among healthcare teams.Healthcare institutions should also encourage reporting and learning from adverse events and near misses. The purpose should be improvement rather than a culture of fear and blame.Regular training, audits, safety protocols and quality-improvement programmes can help healthcare organisations identify weaknesses before they result in serious harm.
Role Of Healthcare Professionals: Every healthcare professional can contribute to patient safety. Doctors must strive for accurate diagnosis and appropriate treatment. Nurses play a vital role in medication administration, monitoring and communication. Pharmacists contribute significantly to medication safety. Laboratory and radiology professionals are essential for accurate and timely diagnostic information. Hospital administrators must ensure that appropriate systems, staffing, equipment and protocols are available. Teamwork is fundamental. A strong healthcare team communicates effectively, respects professional responsibilities and keeps the patient’s wellbeing at the centre of every decision.
Role Of Technology: Modern technology offers significant opportunities for improving patient safety. Electronic health records, computerised prescribing, clinical decision-support systems, telemedicine and digital reminders can help reduce certain types of errors and improve continuity of care.However, technology itself is not a substitute for professional judgment. Poorly designed systems, incorrect data entry or excessive dependence on technology can create new risks. Digital health systems must therefore be designed and implemented with patient safety, privacy, accessibility and usability in mind.
Patient Safety In The Indian Context : For India, patient safety is especially important because of the country’s large and diverse population and the wide variation in healthcare access and resources. Strengthening primary healthcare, improving referral systems, ensuring availability of essential medicines, enhancing diagnostic services, strengthening infection prevention and promoting health literacy can contribute significantly to safer care.Rural and remote populations may face additional challenges related to distance, availability of specialists, diagnostic facilities and continuity of treatment. Patient-safety strategies therefore need to consider local circumstances and ensure that safe care is available to everyone, irrespective of geography or socioeconomic status.
Significance of World Patient Safety Day
World Patient Safety Day is not merely an observance or awareness day. It is a reminder that every healthcare encounter should be an opportunity to provide safe, respectful and high-quality care.The day brings together patients, families, healthcare workers, healthcare leaders, policymakers and communities to strengthen collective action. WHO describes the purpose of the day as enhancing global understanding of patient safety, increasing public engagement and promoting action to prevent and reduce avoidable harm. The 2026 campaign also encourages stakeholders to integrate patient-safety principles into NCD-related policies, programmes and legislation, while strengthening primary healthcare-oriented systems.
A Call For Collective Responsibility: Patient safety begins with a simple principle: do no avoidable harm. But achieving this principle requires systems, teamwork, communication, accountability and continuous learning. On World Patient Safety Day 2026, healthcare institutions can organise awareness programmes, training sessions, patient-safety audits, discussions with patients and families, medication-safety campaigns and activities promoting safe care for people living with NCDs. Patients can contribute by asking questions, sharing accurate medical histories, following treatment plans and reporting concerns. Healthcare professionals can contribute by communicating clearly, following evidence-based safety practices and learning from errors and near misses. Policymakers can contribute by developing supportive policies, investing in healthcare infrastructure and strengthening quality and safety standards. The message of “Safe care for life!” is therefore much broader than a slogan. It represents a commitment to ensuring that safety accompanies patients throughout their healthcare journey.

Conclusion: World Patient Safety Day 2026 reminds the world that healthcare must not only be accessible and effective—it must also be safe. For millions of people living with non- communicable diseases, healthcare is a lifelong journey involving repeated interactions with the health system. Ensuring safety at every stage is therefore essential. As the world observes World Patient Safety Day on 17 September 2026, the theme “Safe care for non– communicable diseases” and slogan “Safe care for life!” provide an important opportunity to renew our commitment to safer diagnosis, safer medicines, better communication, patient participation and stronger healthcare systems. Ultimately, patient safety is not the responsibility of one profession or one institution. It is a shared responsibility of the entire healthcare system and society. Every patient deserves care that is safe, respectful, compassionate and free from avoidable harm—every time and everywhere. Safe care is quality care, and safe care for life is a responsibility we all share.
( Nuzhat Ali is a Research Scholar at Institute of Home Science, School of Applied Sciences & Technology University of Kashmir, Srinagar, J&K and Dr. Bilal A. Bhat Professor at S K University of Agriculture Sciences & Technology Kashmir, SKUAST-K, Srinagar, J&K. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
bhat_bilal@rediffmail.com

Ahmad Ayaz

Kashmir is blessed with extraordinary natural beauty. Its pleasant climate, majestic mountains, forests, rivers, lakes, wetlands, meadows, springs and rich biodiversity have given the region a character that is unique and admired far beyond its boundaries. Srinagar, the heart of Kashmir, derives much of its identity from its lakes, waterways, gardens, green spaces and surrounding natural landscape. Kashmir is, without doubt, a potential world-class tourist destination. But its greatest tourism asset is not something that can be constructed in a few years. It is the natural environment that generations have inherited. That is precisely why the increasing signs of environmental degradation should concern everyone. Pollution, encroachment, unplanned construction, deforestation, indiscriminate tree cutting, improper disposal of waste, shrinking water bodies and deterioration of wetlands are placing increasing pressure on Kashmir’s fragile ecological balance. If these trends are not checked in time, the consequences will extend far beyond the environment. They will affect public health, tourism, urban life, water management, biodiversity and the quality of life of future generations. Environmental protection cannot be the responsibility of the government alone. It is a shared concern and a joint responsibility. The Government has an important, and perhaps primary, institutional responsibility to protect natural resources, enforce laws and prevent violations. But citizens, local communities, businesses, tourists, civil society and every individual who benefits from Kashmir’s natural wealth also have a responsibility to preserve it.
Nature Is Not Merely Scenery : There is sometimes a tendency to look at lakes, forests, trees, wetlands and green spaces simply as beautiful features of the landscape. Their importance, however, goes much deeper. Water bodies are essential components of the ecological system. Lakes, wetlands, rivers, streams and natural drainage channels help regulate water systems, support aquatic life, provide habitats for birds and other species and contribute to the overall environmental balance. Forests perform equally vital functions. They support biodiversity, protect soil, contribute to water conservation and help regulate the local environment. Trees absorb carbon dioxide, release oxygen, reduce dust and pollution, provide shade, moderate temperatures and create habitats for birds and other living organisms. A mature tree is therefore much more than a piece of wood. A wetland is much more than an empty stretch of water or land. A lake is not simply a tourist attraction. These are natural assets that perform functions essential to human life. Once they are damaged or destroyed, replacing them is often impossible—or extremely expensive.
Srinagar, Its Water Bodies: Srinagar has a special relationship with water. The city’s history, culture, economy and visual identity have developed around its lakes, rivers, canals and wetlands. Dal Lake is the most visible example. It is not merely one of Kashmir’s most famous tourist attractions; it is a symbol of Srinagar itself. Shikaras, houseboats, surrounding mountains and the changing colours of the lake have made it an internationally recognised image of Kashmir. Yet Dal Lake has faced environmental pressures for decades. Pollution, sewage, waste, encroachment, excessive human activity and unplanned development have repeatedly raised concerns about its ecological health. The issue should not be viewed merely from the perspective of tourism. A degraded Dal Lake is a degraded natural ecosystem. If we genuinely want Kashmir to emerge as a world-class tourist destination, protecting Dal Lake and other water bodies must be regarded as an essential part of tourism policy rather than as a separate environmental issue.
Brari Nambal Should Be A Wake-Up Call: The situation concerning Brari Nambal deserves particular attention. Located within Srinagar city, Brari Nambal has considerable ecological, historical and tourism value. Yet concerns have repeatedly been raised about its condition, including pollution and recent alleged encroachment, with visuals of the activity circulating widely on social media. More recently, videos appearing on social media and other platforms seem to show portions of Brari Nambal being encroached upon, or subjected to activity that raises serious environmental concerns. These visuals deserve the immediate attention of the concerned authorities. The videos, of course, should be properly verified by the administration and relevant technical agencies. They should not be treated as conclusive evidence without an on-ground assessment. But the fact that such visuals are circulating should not be dismissed casually either. The appropriate response is straightforward: conduct an immediate inspection, verify the status of the land and water body, establish whether any encroachment or unauthorised activity has taken place, identify those responsible where a violation is established, and make the findings known. If there is no violation, the authorities can clarify the position publicly. If encroachment is established, however, it must be dealt with firmly and without delay. Natural water bodies cannot be allowed to become victims of gradual encroachment simply because individual acts appear small or insignificant. What begins as a minor occupation can eventually become a permanent alteration of the landscape.
Encroachment Is Not Merely A Land Issue : Encroachment of a water body or wetland is sometimes treated as a routine land or revenue matter. It should not be. When a wetland is encroached upon, its ecological function is compromised. When a natural water channel is narrowed or blocked, the consequences can be felt elsewhere. When drainage channels are occupied or obstructed, waterlogging and flooding can become more serious. This is why environmental considerations must be incorporated into decisions concerning land use, construction, urban planning and infrastructure. A water body cannot be treated simply as vacant government land. A wetland cannot be viewed as land waiting to be developed. A forest cannot be treated merely as a collection of trees. Each is part of a larger ecological system. Development cannot mean environmental destruction. Kashmir needs development. There is no question about that. The region needs better roads, improved public infrastructure, housing, tourism facilities, employment opportunities, modern civic amenities and economic growth. But development and environmental protection are not opposing objectives. The real challenge is to ensure that development is sustainable, planned and environmentally responsible. What is the point of developing a tourist destination while simultaneously destroying the natural attractions that bring tourists there? A hotel can be constructed. A road can be built. A commercial complex can be developed. But a natural lake, forest or mature ecosystem cannot simply be recreated once permanently destroyed. The principle should therefore be simple: Development should work with nature, not against it.

“The viral images of Brari Nambal are a wake-up call: true progress in Kashmir cannot come at the expense of its natural heritage. Protecting Srinagar’s lakes and landscapes demands immediate action, preventative care, and a shared commitment to building a sustainable future.”

Protecting Kashmir’s Trees And Forests: Kashmir’s trees and forests deserve particular protection. Urban expansion, road construction and infrastructure development may sometimes require tree cutting. But every such proposal should be carefully examined, and the first objective should be to minimise unnecessary loss of mature trees. Plantation programmes are important, but plantation should never become an excuse for indiscriminate removal of existing trees. A sapling planted today will take years to provide the environmental benefits of a mature tree. There is therefore a substantial difference between planting trees and preserving mature trees that have already taken decades to grow. Urban planners must also recognise the importance of green spaces. Srinagar and other towns need more, not fewer, trees and open areas. As temperatures rise and urbanisation increases, trees can play an increasingly important role in making cities more liveable. Pollution is everyone’s problem. Pollution is another major environmental challenge. Plastic waste, untreated sewage, garbage dumping, construction debris and other pollutants can eventually find their way into water bodies. Once pollution enters a lake or wetland, removing its consequences can be far more difficult than preventing it in the first place. The responsibility here is shared. Municipal authorities must provide adequate waste collection and disposal systems. Businesses must follow environmental norms. Households must dispose of waste responsibly. Visitors must avoid littering. Construction agencies must ensure that debris does not enter drains or water bodies. Citizens cannot demand a clean city while treating public spaces as dumping grounds. Nor can authorities expect public cooperation if civic systems for waste management are inadequate. Both sides have responsibilities. Tourism and environmental protection must go together. Kashmir’s tourism industry is directly dependent upon the environment. People do not travel thousands of kilometres merely to see concrete structures. They come to experience Kashmir’s mountains, lakes, forests, meadows, gardens, rivers, climate and cultural landscape. The natural environment is therefore effectively Kashmir’s first and most valuable tourism infrastructure. If that infrastructure is degraded, tourism will eventually suffer. Tourism stakeholders must therefore become partners in environmental protection. Hotels, restaurants, houseboats, transport operators, tour companies and other tourism-related businesses should follow strict environmental standards. Tourists, too, should be encouraged to respect the environment. The message should be clear: visitors are welcome to enjoy Kashmir’s beauty, but that beauty must be left intact for those who come after them.
Government Accountability Matters : While environmental protection is a joint responsibility, there should be no ambiguity about the government’s role. The administration has the authority, institutional machinery and legal framework to protect public resources. Where encroachments occur, the concerned departments should know what land belongs to which category. Records of lakes, wetlands, forests and other environmentally sensitive areas should be accurately maintained and protected from manipulation. There should also be effective coordination among departments dealing with revenue, lakes and waterways, forests, municipal administration, urban planning, tourism and pollution control. A fragmented approach creates gaps in accountability. If an encroachment takes place, some basic questions must be answered: When did it occur? Who was responsible for monitoring the area? Was the violation reported? What action was taken? If no action was taken, why not? Accountability does not mean blaming officials without evidence. It means ensuring that public institutions function effectively and that responsibility does not disappear between departments.
Citizens Must Also Become Partners: Citizens, too, need to become active partners in environmental protection. We cannot expect the government to monitor every street, drain, tree, lake and wetland at every moment. Local communities are often the first to notice environmental violations. Their complaints should therefore be taken seriously, and mechanisms should exist for prompt verification and action. At the same time, citizens must themselves act responsibly. Littering, dumping waste into water bodies, damaging trees, occupying public land, blocking natural drainage and encouraging illegal construction are not acceptable simply because others may also be doing so. The environment belongs to everyone. We need an environmental culture. Ultimately, laws alone cannot protect Kashmir. What Kashmir needs is an environmental culture. Children should be taught from an early age that lakes, rivers, forests, trees and wetlands are not merely beautiful things to look at but essential parts of the ecosystem. Schools can encourage tree planting and conservation activities. Communities can participate in protecting local water bodies. Civil society can monitor environmental concerns. The media can continue highlighting violations as well as successful conservation initiatives. Most importantly, environmental protection should rise above political affiliations. Nature does not distinguish between political parties, communities or social groups. Polluted water affects everyone. Flooding affects everyone. Poor air quality affects everyone. Loss of forests affects everyone. Environmental degradation therefore demands a collective response. What Kashmir will we leave behind? The larger question is what kind of Kashmir we want to leave behind. Do we want future generations to experience the same lakes, forests, trees, springs, wetlands and green spaces that we inherited? Or will we leave them photographs and stories of what Kashmir once looked like? That choice is being made today—through every decision about land, construction, roads, trees, water bodies, waste and tourism. Environmental destruction rarely happens overnight. It often begins quietly: one encroachment here, one tree cut there, one drain blocked, one wetland filled, one garbage dump created. Individually, each action may appear small. Collectively, however, such actions can transform an entire landscape. That is why prevention is so important.
A Shared Responsibility For Kashmir’s Future: Kashmir’s environment is not merely an asset for today. It is a trust that we hold for future generations. The Government must protect it through effective laws, enforcement, planning, monitoring and accountability. Citizens must protect it through responsible behaviour. Businesses must protect it through environmentally sound practices. Tourists must respect it. And society as a whole must recognise that natural resources cannot be treated as unlimited. The recent visuals circulating about Brari Nambal should therefore serve as more than another social-media discussion. They should prompt the authorities to look closely at the condition of Srinagar’s water bodies and natural assets. The first requirement is verification. The next is action wherever violations are established. The question should not be whether we react after an environmental resource has been damaged beyond repair. The question is why we allowed the damage to happen in the first place. Kashmir does not need development at the cost of its natural heritage. It needs development that protects and enhances that heritage. Its lakes, wetlands, rivers, forests, trees, plants, mountains and meadows are not obstacles to progress. They are the foundation upon which a sustainable future can be built. If Kashmir is to become a truly world-class tourist destination, it must first remain the Kashmir that nature created. Protecting that Kashmir is not the responsibility of one department, one government or one generation. It is a shared concern and a joint responsibility of us all.
(The author a leading political commentator is 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”)

ahmadayaz08@gmail.com.

“A PhD student should not stop trusting a supervisor because the supervisor says “no.” The student should reconsider trust when “no” becomes intimidation; when guidance becomes control; when criticism becomes humiliation; when mentorship becomes exploitation; and when academic authority is used to compromise integrity or threaten the student’s future. The purpose of supervision is to make the scholar strong enough to stand independently. If a supervisor needs the student to remain fearful in order to remain powerful, something has gone fundamentally wrong with the PhD system.”

There is also a quieter form of academic abuse: deliberate obstruction. A supervisor who repeatedly withholds feedback, changes requirements without reasonable explanation, unnecessarily delays approvals or keeps moving the goalposts can effectively hold a student’s degree hostage. One delay may be genuine. A persistent pattern is something else.
The most damaging environment, however, is one governed by fear. Some scholars become afraid to disagree with their supervisors. They hesitate to ask questions. They stop proposing alternative ideas. They avoid reporting problems. They may even accept poor research practices because they fear retaliation.
This destroys the very purpose of doctoral education. A PhD is not supposed to produce obedient researchers. It is supposed to produce independent thinkers. The irony is painful. Universities often speak about innovation, critical thinking, entrepreneurship and research excellence. Yet if a doctoral scholar cannot respectfully challenge a supervisor’s argument, how can that scholar be expected to challenge established knowledge?
Academic freedom must begin at the doctoral level. This does not mean that students should abandon supervisors whenever they receive criticism. Nor should every disagreement be labelled harassment. Research is difficult. Supervisors have demanding responsibilities, and students also have obligations. Deadlines, revisions and rigorous questioning are part of serious scholarship.
The dividing line is power used for academic development versus power used for personal control. Universities therefore need stronger mechanisms to protect doctoral scholars. Grievance systems must be genuinely independent. Students should have safe channels to report harassment, coercion, research misconduct and unreasonable obstruction without fear that complaining will destroy their careers. Silence is not always patience. Sometimes silence simply allows unhealthy power to grow. India wants more PhDs, more research papers, more patents and more globally competitive universities. But quantity without academic dignity will not create a world-class research system. A PhD factory can produce degrees; only a healthy academic culture can produce scholars.
The ultimate test of a supervisor is simple: What happens when the student begins to think independently? A good supervisor feels proud. A controlling supervisor feels threatened. That difference says everything. India does not merely need more PhDs. It needs better supervision, stronger accountability and a culture in which scholars can research without fear. Because the ultimate measure of a supervisor is not how many students obeyed—but how many scholars learned to think for themselves.
(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

Mental stress has quietly become part of everyday life. Work pressures, financial uncertainty, academic competition, social expectations, family responsibilities, health concerns and the constant flow of information through digital platforms can leave people feeling mentally exhausted. While some level of stress is a normal response to difficult situations, prolonged or unmanaged stress can affect a person’s emotional, physical and social well-being. One of the biggest challenges is that stress is often normalised. People may continue with their daily responsibilities even when they are struggling internally. They may sleep poorly, lose interest in activities they once enjoyed, become unusually irritable or find it difficult to concentrate. Because these signs are sometimes dismissed as tiredness or a temporary bad mood, people may delay seeking help. The first step towards managing mental stress is recognising it.
Persistent worrying, racing thoughts, difficulty sleeping, headaches, fatigue, changes in appetite, lack of concentration and feeling overwhelmed can all be signs that a person needs to slow down and pay attention to their mental well-being. It is important to identify the source of stress rather than simply trying to ignore it. A person may be overwhelmed by excessive workload, financial commitments or uncertainty about the future. Another may be struggling with academic pressure, loneliness or social expectations. Writing down major concerns can sometimes help separate problems that require immediate action from worries that may not be within one’s control.
Once the causes are identified, responsibilities can be broken into smaller and manageable tasks. Trying to solve every problem at once can make stress feel even greater. Prioritising what needs immediate attention and postponing less urgent tasks can provide a greater sense of control. Daily routine also plays an important role in mental well-being. Adequate sleep, regular physical activity and nutritious food are not substitutes for professional mental-health care when it is needed, but they can support emotional resilience. Even a daily walk, stretching or another form of moderate physical activity can provide a useful break from repetitive thoughts and sedentary routines.
Taking breaks is equally important. Modern work culture can create the impression that being constantly busy is a sign of productivity. In reality, prolonged periods without rest can reduce concentration and increase irritability. Short breaks between tasks can help the mind recover and improve the ability to focus. Digital habits deserve particular attention. Smartphones and social media provide useful connections, but continuous exposure to negative news, online arguments and comparisons with other people’s lives can increase anxiety. Creating periods during the day without unnecessary notifications or social-media use can give the mind some much-needed space.

“Managing stress is not about eliminating life’s unavoidable problems, but about developing healthier responses and recognizing when to ask for help. Mental well-being demands continuous care, just like physical health. Crucially, taking breaks, communicating, and seeking support in a high-pressure society are essential acts of self-care, not signs of laziness or weakness.”

Talking to someone can also make a significant difference. Stress often becomes heavier when people keep every concern to themselves. Speaking honestly with a trusted friend, family member, teacher, colleague or another supportive person can provide emotional relief. Sometimes, simply being heard without judgment can help a person look at a difficult situation differently. People should also be careful about unhealthy coping mechanisms. Excessive smoking, alcohol or other substance use may appear to provide temporary relief but can create additional physical, emotional and social problems. Similarly, constantly avoiding responsibilities or withdrawing completely from others can reinforce feelings of helplessness.
Relaxation techniques can help manage moments of acute stress. Slow breathing, mindfulness, prayer or quiet reflection, journaling and spending time outdoors are simple practices that some people find useful. The objective is not to eliminate every negative thought but to create enough mental space to respond to challenges more calmly. However, there are situations where self-help is not enough. If feelings of sadness, anxiety, hopelessness or overwhelming stress persist or begin interfering significantly with work, studies, sleep, relationships or everyday activities, professional support should be considered. A qualified mental-health professional can help identify underlying concerns and provide appropriate strategies or treatment.
There should be no shame in seeking such assistance. Mental health deserves the same seriousness as physical health. Waiting until a person reaches a crisis point can make recovery more difficult, while early support can help prevent problems from becoming more severe.Workplaces, educational institutions and communities also have a role to play. Mental-health awareness should move beyond occasional campaigns and become part of everyday support systems. Students need safe spaces to discuss academic and personal pressures, while workplaces should recognise the importance of reasonable workloads, rest and supportive environments.
Ultimately, managing stress does not mean living a life without problems. Difficult situations are unavoidable. The goal is to develop healthier ways of responding to them and to recognise when additional support is necessary. Mental well-being requires regular attention, just as physical health does. Taking a break is not laziness, asking for help is not weakness, and acknowledging that one is struggling is not failure. In a society increasingly defined by speed and pressure, learning to pause, communicate and seek support may be among the most important forms of self-care.
( Author is Councellor at A.T.F, SKIMS Medical College Bemina Srinagar. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
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