Category: OTHER VIEW

  • Beyond the Threshold: What Breaching 1.5°C Means for India — and for Kashmir

    Beyond the Threshold: What Breaching 1.5°C Means for India — and for Kashmir

    By: Semran Parvaiz

    Introduction – The Breach We Cannot Ignore

    For climate science, 1.5 degrees Celsius was never a number — it was a threshold — a thin red line drawn not only by satellites and sensors, but by decades of cautionary tales from scientists, farmers, fishers, and forest-dwellers who have long lived with the insidious onrush of a warming world. Now, in a dire new prediction by the World Meteorological Organization and the UK Met Office, that red line is perilously close to being crossed. There is a 70% possibility of the global temperatures momentarily crossing the 1.5°C threshold in the next five years. No longer is this some future eventuality — it is the climate reality at India’s doorstep, and pummelling the delicate ecosystems of Kashmir.

    This violation, temporary or not, is more than a statistical occurrence. It is an interruption of stability, of climate predictability, and of the assumptions on which entire economies, cultures, and nations, such as India, have built their futures. The science is clear: exceeding 1.5°C entails intensifying droughts, floods, crop failures, glacier melting, biodiversity breakdown, and social instability. But the moral and political issues are more ambiguous — who suffers most? Who gets to respond? And who gets left behind?

    India, with its billion-strong population, agrarian backbone, and developmental aspirations, stands at a crossroads. And within India, Kashmir — a Himalayan region already vulnerable to ecological fragility and political uncertainty — is particularly exposed. To breach 1.5°C is to breach the limits of what many mountain communities can adapt to.

    But amid the gloom, there remains a glimmer of hope — if we treat this forecast not as a prophecy, but as a final warning. If we dare to act — not with token climate diplomacy or delayed mitigation plans, but with urgent, just, and deeply localised responses — India can still turn this crisis into a reckoning, and Kashmir can still be saved.

     What This Means for the World

    For years, global leaders have spoken of the 1.5°C threshold as a line we must not cross. Now, they are preparing us for its breach. That shift in tone — from prevention to resignation — is one of the most chilling aspects of the WMO and UK Met Office’s report. It signals that the global climate regime has failed to hold the line. Fossil fuel consumption remains high, global emissions have plateaued at dangerous levels, and climate diplomacy has become a game of watered-down compromises and broken promises.

    What the world is now confronting is not just more heatwaves or rising seas — it is the collapse of climate certainty. Systems we once believed were gradual and predictable — like monsoons, glacier melt, or ocean currents — are now increasingly erratic, with feedback loops that can spiral out of control. Scientists warn of “tipping points” in the Earth system — irreversible changes such as the thawing of permafrost or the collapse of polar ice sheets — that may be triggered sooner than we thought.

    But this is not just a climate emergency. It is an emergency of justice. The richest nations, which have caused most of the past emissions, are continuing to open up oil fields and greenlight new pipelines, while the poorest and most vulnerable people, in low-lying atolls, river deltas, parched savannahs, and Himalayan valleys, are made to bear the brunt.

    In this world tale of failure, hope must instead come from elsewhere — from those countries and peoples who have been least to blame for the problem but now most urgently stand at the frontlines of its solutions. India is one such place. And Kashmir, perhaps surprisingly, could be one of its most critical climate frontlines.

    What This Means for India

    India doesn’t require a scientific report to be informed that the climate has changed. The nation has been experiencing the crisis firsthand. Scorching heatwaves, unpredictable monsoons, devastating cyclones, flash floods, and persistent air pollution are no longer exceptions — they have become the new norm. Under these circumstances, the prediction of exceeding 1.5°C is no revelation. It is a reflection. A reflection on the state’s unpreparedness, on society’s increasing vulnerability, and on the imperative for a reimagining of India’s development narrative.

    The idea that India can continue to grow economically while delaying deep climate action is no longer tenable. The price of delay is already being paid by millions. Farmers in Maharashtra and Punjab face ruin from failed rains and scorched fields. Urban poor in Delhi and Ahmedabad suffer unbearable heat without access to cooling. Coastal communities in Odisha and Bengal are watching their homes being swallowed by the sea. Even the middle class now feels the squeeze in the cost of food, in the unpredictability of seasons, in the sheer exhaustion of surviving summer.

    What does breaching 1.5°C mean for India? It means that the country’s greatest assets — its monsoon, its glaciers, its rivers, its fertile plains — are all under siege. It means that food and water security will become the defining issues of the next decade. It means that the Indian state will be tested not only by natural disasters but by human ones: mass migrations, public health crises, political discontent, and climate-induced inequality.

    But it also means that India now has a choice. A hard one — but a powerful one. It can either treat climate action as a burden imposed by the West or as a moral and strategic opportunity to lead. India has the tools: a vibrant civil society, young scientists and entrepreneurs, a massive renewable energy push, and local knowledge systems that understand how to live with the land, not against it.

    This is no longer about “catching up” with the West. It is about opting for survival over existing conditions, justice over inertia, and intergenerational responsibility over short-term gains. If India acts decisively — not just at COP conferences, but in village panchayats, forest blocks, city councils, and school curricula — it can chart a new course. A course that declares: climate action is not the enemy of development. It is its only future.

    What This Means for Kashmir

    Kashmir is often described as a land of breathtaking beauty — snow-covered peaks, shimmering lakes, alpine meadows, and apple-laden orchards. But beneath this postcard image lies a fragile ecological foundation that is now under acute stress. For regions like Kashmir, a global temperature rise beyond 1.5°C is not merely a warning — it is a turning point.

    The Himalayas are warming at nearly twice the global average, and Kashmir stands on the frontlines of this accelerated change. Glaciers in the Pir Panjal and Zanskar ranges are retreating at unprecedented rates, endangering the water flow that sustains both urban settlements and rural life. These glaciers feed the Jhelum River — the arterial lifeline of the valley. As glacial melt accelerates, it creates a paradox: sudden floods in the short term and looming water scarcity in the long term.

    Kashmir’s distinct ecological rhythms — the timing of snow, bloom, rain, and harvest — are already being disrupted. The valley’s famed horticulture sector, especially apple and saffron farming, is struggling to adapt. Shifts in flowering periods, unexpected frosts, and heatwaves are not just hurting yields; they are shaking the confidence of entire farming communities. Crops that once flourished here, nourished by centuries of tradition and local knowledge, are now at the mercy of unpredictable seasons.

    Tourism, a major contributor to the region’s economy, is also vulnerable. A rise in extreme weather events, forest fires, landslides, and reduced snow cover could undermine the very image of Kashmir that attracts visitors. Climate change, if unchecked, risks turning this ecological sanctuary into a zone of instability and uncertainty.

    Yet the most concerning part of this unfolding crisis is not just the change itself, but our collective unpreparedness for it. Climate risks have not been central to planning in the region — not in infrastructure, not in agriculture, not even in education. As a result, local communities are left exposed. They rely heavily on traditional coping strategies, but these are being outpaced by the speed of environmental disruption.

    But within this vulnerability lies an opportunity — an opportunity to act, to lead, and to protect what remains. Kashmir’s young people are increasingly aware of the threats facing their land. They are organizing clean-up campaigns, starting eco-tourism ventures, planting native trees, and raising awareness through education and social media. With the right support — in terms of research, climate data, funding, and policy integration — these efforts can evolve into a powerful local climate movement.

    For India, prioritizing climate resilience in Kashmir is not a regional favour — it is a national imperative. The protection of this Himalayan ecosystem is critical not just for Kashmiris, but for millions downstream who depend on its water and forests. It is a question of food, energy, biodiversity, and cultural heritage — all bound up in one valley.

    If we take the 1.5°C threshold seriously, then Kashmir cannot be treated as a footnote in India’s climate journey. It must be seen as a model for high-altitude adaptation, a place where sustainability is not just a goal, but a necessity. The region’s deep environmental wisdom, combined with new scientific insight and national solidarity, can pave the way for long-term resilience.

    What Should Be Done?

    The science has spoken. The temperatures are rising. The question now is not what will happen, but what we will choose to do about it. The breach of 1.5°C is no longer a distant event to avoid — it is a lived reality to respond to, with urgency and clarity. For both India and Kashmir, this means turning warnings into action and forecasts into planning.

    First, India must place climate at the center of its national agenda — not just in words, but in practice. That means integrating climate risks into agriculture, water management, infrastructure, finance, and health. Development plans must no longer treat climate change as a background variable, but as the stage on which all other priorities now unfold.

    In rural areas, we need investment in climate-resilient farming, including support for heat- and flood-tolerant crops, improved irrigation efficiency, soil restoration, and localised weather forecasting. In cities, it’s time to future-proof against heatwaves and flooding through better drainage systems, green buildings, and cooling centres for the vulnerable.

    For mountain regions like Kashmir, action must be tailored. Himalayan states need a dedicated adaptation strategy, supported by science but rooted in local reality. This includes glacier monitoring, sustainable tourism models, revival of traditional water systems, and afforestation using native species. School and college curricula must embed climate awareness early, not as fear, but as responsibility.

    Data matters. Accurate, region-specific climate data — especially for sensitive areas like Kashmir — must be made accessible to researchers, planners, and communities alike. Without reliable data, there can be no informed action.

    Just as importantly, we must recognise that climate solutions cannot come from governments alone. Local communities, civil society, students, farmers, and entrepreneurs are already doing quiet, creative work on the ground. What they need is support — financial, institutional, and emotional. Climate resilience cannot be built through top-down directives alone. It must grow from the grassroots.

    India, as one of the world’s most climate-exposed countries, also has the chance to become a leader, not just in renewable energy or international summits, but in building a new climate ethic. One that prioritises equity, prepares the next generation, and listens to those living closest to the crisis.

    And in Kashmir, this ethic must translate into trust, investment, and sustained ecological care. The valley’s rivers, forests, wetlands, and people deserve not just admiration but protection. Climate-resilient livelihoods — in farming, tourism, and forestry — must become the foundation of a sustainable future.

    We cannot afford to wait. Every policy delayed, every forest cleared, every glacier ignored, makes recovery harder. The time for pilot projects and symbolic pledges has passed. This is the era for transformative action — grounded in science, guided by justice, and driven by people.

    Conclusion – A Future Still Worth Fighting For

    The new projection is not merely a matter of temperatures. It is a matter of thresholds — environmental, economic, social, and moral. A 1.5°C threshold is not merely a scientific benchmark; it is a point between stability and doubt, preservation and loss. And we are set to cross it.

    But projections are not destinies. They are warnings — and, possibly, last opportunities.

    For India, the future is as bright as it is challenging. We must reimagine what progress means. Growth that undermines the very climate systems upon which we rely is not progress — it is delaying collapse. But growth that rejuvenates, that integrates the marginalized, that honours the cycles of land and water — that is the only path that holds a hope now.

    For Kashmir, it is a more personal tale. Changes are already evident — in the receding snow, the worried farmer, the glacier’s silent retreat. And yet, so too is the potential for resilience: in the people’s local wisdom, in the vigour of its youth, in the quiet resolve of those who have always learned to coexist with the land.

    What we do in the next five years will determine not only climate results, but the character of who we are as a nation — what matters to us, whom we care for, and whether we are courageous enough to act when it is most needed.

    This is not the end. However, it may be the beginning of a new climate awareness, born of action, humility, and shared responsibility. We still have time. Not much. But enough — if we make good use of it.

    Let that be India’s promise. Let that be Kashmir’s hope. (For author bio and references visit www.jkpi.org)

     

     

     

  • Confronting Lifestyle Pressures in Kashmir

    Confronting Lifestyle Pressures in Kashmir

    In the race to impress the world, we are mortgaging our peace, our values and our future. True dignity lies not in display but in living within means with honor

    By: Mukhtar Ahmad Qureshi

    The Illusion of Progress:

    In the last few years, there has been an upsurge of lifestyle expectations in Kashmir driven by social media, materialism and a compulsion on the part of the salaried and middle class to live above their means. Much of this burden arises from the need to have the social status of a large house, a luxury car, extravagant wedding parties and branded items. These are usually undertaken not by financial security but by unsustainable loans and debts. The consequence is not only financial pressure but a wider effect on mental wellbeing, family stability and community values.

    At the center of the problem is a cultural transformation that identifies success with possessions, compelling even the most humble earners into the debt trap. Unfortunately, the effect hits hardest on those least able to endure it the middle class. The conventional virtues of satisfaction, simplicity and responsibility are quickly being worn away under increasing pressure to seem successful.

    The Burden of Marriage and Home Ownership:

    In Islam marriage is a straightforward and holy contract named Nikah, in which the groom pledges to offer Roti, Kapda aur Makaan the necessities of life. But nowhere does religion ask for the husband to construct a mansion or purchase a luxury car before getting married. A tin roofed hujra constructed with integrity and within one’s budget is more prestigious in Islam than a palace like home acquired by haram means or unaffordable loans.

    Unfortunately, nowadays in Kashmir the middle class pressure to have a fully furnished home and a car, even before getting married has driven many into high loans from banks. This salaried class, composed mainly of government and private sector salaried workers has been a victim of a social truism that car ownership and home ownership are symptoms of success and status. This is not only unrealistic but highly pernicious, particularly when EMI became an integral part of one’s life even prior to settling down. More pernicious is the increasing expense of weddings. What was once a modest ceremony based on religion and kinship has turned into a competition of opulence. Dowries, pricey catering, high cost bridal attire, fancy decorations and lavish wedding halls are soon becoming the trend. A middle class individual now finds it virtually impossible to arrange the wedding of his daughter without plunging into deep debt or social shame. This culture has turned the possibility of marriage into a nightmare for most families, particularly those with daughters and marriage delays often result in a myriad of social and psychological issues.

    Breaking the Chain, Our Collective Responsibility:

    It is not merely an individual crisis it is a collective one. We all have a part to play in encouraging or dismantling this perilous trend. When we go to a lavish wedding, share pictures of costly holidays or congratulate someone on the purchase of a luxury vehicle we inadvertently perpetuate the very pressures that are strangling our society. These actions create expectations and legitimate a lifestyle that is anything but sustainable for a typical Kashmiri.

    As responsible citizens, teachers, religious leaders and members of civil society we need to actively encourage a culture of simplicity and satisfaction. The Prophet Muhammad (PBUH) lived in a life of the utmost modesty, even though he had access to wealth. He is our best role model, and the instructions of Islam insist again and again that barakah (blessing) exists in simplicity not in extravagance.

    We need to challenge and dismiss the myth that possessions and property determine a person’s value. True wealth is good character, emotional health, healthy relationships and peace of mind. The middle class needs to be encouraged not to take loans except when unavoidable and to prioritize long term stability over short term façade.

    In addition to this, we have to re awaken the idea of social responsibility. Neighborhood must pool together and dissuade wasteful behavior as well as encourage families that opt for simple weddings or modest lifestyles. Mosques, local politicians and schools need to raise awareness through Friday prayers, seminars and public campaigns.

    State policies also can step in by providing incentives for simple marriages, consumer loan regulation and assistance for housing at affordable prices without driving people into debt traps.

    Recommendations to Ease Lifestyle Pressure in Kashmir:

    1. Encourage Simple Marriages: Religious leaders and community influencers need to promote simple Nikah ceremonies and discourage dowry and lavish weddings.
    2. Financial Literacy Programmes: Implement financial planning education in schools, colleges and community centers to educate individuals on how to manage their earnings, deter unnecessary loans and save for the future.
    3. Cultural Campaigns: Media outlets and NGOs should organize campaigns advocating a content and debt free lifestyle through local success stories and spiritual messages.
    4. Peer Support Groups: Organize community support groups for debt burdened families or families under marriage stress to offer counseling and emotional comfort.
    5. Islamic Teachings as Guidance: Periodic sermons and workshops must be held to remind people of the Islamic and moral teachings about money, happiness and simplicity.
    6. Avoid Show Off Culture on Social Media: Young people particularly need to be advised on the ill effects of flaunting richness and luxury online, which causes mental pressure on others.

    Simplicity is Strength:

    The increasing lifestyle stress in Kashmir is not only an economic matter but a social and moral one. We stand at a crossroads where our decisions today will determine the happiness of generations to come. We have to select values over vanity modesty over materialism and peace over pressure.

    The home that is full of contentment, however humble and small, is much wealthier than a mansion constructed on debt and anxiety. The union that starts with simplicity and blessings is much richer than one that starts with loans and liabilities. Let us as a people, reject the rat race of consumerism and rediscover the noble values of balance, simplicity and communal wellbeing. Then only can we liberate ourselves and our future from the yokes of unnecessary life pressures.

    (Writer is a Teacher. [email protected])

  • From Feast to Freshness:  The Science and Soul of Meat Preservation after Eid al-Adha

    From Feast to Freshness:  The Science and Soul of Meat Preservation after Eid al-Adha

    By: Irshad Ahmad Shah

    As the crescent moon marked the arrival of Eid al-Adha a few days back, the valleys and towns of Kashmir came alive with the sacred spirit of sacrifice. This Eid, known locally as Bakr Eid, or Baed Eid is not just a celebration of faith, but also of generosity, community, and shared meals. In almost every home, mutton and beef flow in abundance —distributed among relatives, the needy, and stored for future consumption. However, with such a massive scale of animal sacrifice in a short span, a critical question arises: how do we preserve this precious meat safely, efficiently, and without waste? Faith, Food, and Responsibility.

    The Eid Meat Rush: A Delicate Challenge

    Each year, thousands of animals are sacrificed across Kashmir during Eid, often within a span of 24–48 hours. That’s a logistical and environmental challenge. Refrigerators and freezers overflow. Power cuts are frequent. Awareness around proper meat handling, hygiene, and long-term storage remains inconsistent. Meat, especially red meat like mutton and beef, is highly perishable. Rich in protein and moisture, it’s a perfect breeding ground for bacteria if not handled properly. The result- Spoilage, foodborne illnesses, and tragic wastage of what was meant to be a sacred offering! 

    In a time when food wastage and overconsumption are global issues, Islamic teachings on meat preservation during Eid serve as a beautiful balance of spiritual intent and practical action. The Quran and Hadith not only instruct Muslims how to sacrifice, but also how to handle, store, and share the meat with dignity. The core values are: Gratitude for Allah’s blessing, Careful distribution for social equity, Hygienic and respectful handling, and Avoidance of waste.

    Hadith on Division of Sacrificial Meat narrated by Salman bin `Amir Ad-Dabbi (RA): “The Prophet (ﷺ) said, Eat of it (sacrificial meat), and feed the needy and store some. (Sahih al-Bukhari, Book 68, Hadith 480). This hadith explicitly allows meat preservation — storing meat for personal use is permissible and encouraged, as long as one also shares. Surah Al-An’am (6:141) — On Avoiding Waste (Israf) “And do not waste (resources), for Allah does not love the wasters (Surah Al-An’am 6:141). This verse is a principle for meat preservation — Islam encourages avoiding spoilage, hoarding, or careless disposal.

    1. Before the First Cut: Hygiene Starts at Slaughter

    Everything begins at the moment of sacrifice. Healthy Animal: Ensure the animal is visibly healthy. Slaughtering sick animals risks not only spoilage but disease transmission (zoonoses). Clean Tools: Knives, cutting boards, and even the person performing the sacrifice must be clean. Wash tools with hot water and disinfectant. Blood Drainage: Proper bleeding is essential. Blood speeds up spoilage and attracts bacteria.

    1. Cooling and Sorting: Time Is Temperature

    One of the biggest mistakes is rushing meat into the refrigerator or freezer while it’s still warm. This traps heat, creating condensation that invites bacterial growth. Best Practice: Spread meat in thin layers. Let it rest for 4–6 hours in a shaded, cool place. Avoid stacking. Airflow is crucial. Then comes sorting — a critical, often overlooked step. Separate meat into: Daily-use portions (for the next 3–5 days). Long-term portions (for freezing). Organ meats (to be consumed within 24 hours). Scientific Insight: Bacterial growth doubles every 20 minutes at room temperature. Keeping meat within the 4°C “safe zone” of refrigeration is vital.

    1. Refrigeration and Freezing: The Modern Pillars

    Refrigeration (0–4°C): Store meat for up to 3–5 days. Keep it in clean, lidded containers — not open plates. Avoid overcrowding; it reduces cooling efficiency. Freezing (-18°C and below): Extends shelf life for 3–6 months. Use airtight bags to prevent “freezer burn”. Label everything with date and portion size. Combo Method: Freeze in small quantities, ideally enough for one meal. This avoids thawing large chunks repeatedly, which ruins both taste and safety.

    1. Beyond the Fridge: Traditional Methods Reimagined

    In areas with erratic electricity, traditional preservation still has its place. 

    1. Sun-Drying slice meat into long, thin strips. Marinate with salt, turmeric, chili, garlic, and vinegar. Hang under a mosquito-net canopy in dry, shaded areas. Ready in 3–5 days depending on weather. Modern Twist: Use a solar drying box (a DIY model with mesh trays inside a reflective wooden box). It improves hygiene and speeds up drying.
    2. Pickling in Oil and Spices: Partially fry meat in mustard oil. Add generous amounts of turmeric, garlic, and dry ginger. Store in sterilized glass jars, topped with more hot oil. Lasts several weeks outside refrigeration. These methods are time-tested, and studies confirm that salt, acid, and drying effectively inhibit bacterial growth and lipid oxidation, extending shelf life without compromising safety
    3. Clean Meat, Clean Hands, Clean Home

    Preserving meat safely is not just about temperature; it’s about total hygiene. Handwashing: Use soap and hot water before and after handling meat. Sanitizing Surfaces: Regularly disinfect cutting boards, knives, and countertops. Cross-Contamination: Never mix raw meat with cooked items or vegetables. Kashmiri Reality Check: A study in Srinagar found that while 90% of households practice some hygiene, only half are aware of proper disposal methods or safe meat handling beyond storage (Ayman et al., 2023).

    1. Eco-Conscious Disposal

    With so much meat comes a lot of waste — bones, fat, offal. Improper disposal is not just unhygienic, it’s a public health threat. Do’s: Use municipal bins if available. Compost non-meat waste if space allows. Consider a separate pit for burial of inedible parts. 

    Don’t: Dump waste in rivers, drains, or open fields. Leave it exposed to animals.

    Educating the Masses: The Role of Mosques and Media: Information is power. During Friday sermons leading up to Eid, imams can educate communities about: Meat handling, Safe preservation, Ethical disposal

    Community Freezer Banks: A Practical Solution

    Not everyone has the capacity to store 10–20 kg of meat at home. One solution gaining traction is the idea of Community Freezer Banks. Groups of 10–15 households pool funds to rent or buy a large deep freezer. A designated caretaker manages access. Cuts waste and ensures long-term supply for all members.

    Final Thoughts: Preserving the Blessing: Eid al-Adha is a festival of faith, sacrifice, and sustenance. But to truly honour the qurbani, we must respect the meat we receive not just by cooking it deliciously, but by storing it safely, sharing it wisely, and wasting none of it. By blending traditional Kashmiri wisdom with scientific knowledge, every household from the modest village home to the modern Srinagar flat can become a model of hygiene, efficiency, and responsibility this Eid. Let this year not just be about what we sacrifice — but how well we preserve.

    The writer is a Research Scholar at Pondicherry University in the Department of Food Science and Technology can be reached at [email protected]

     

  • Beyond the Urs: Why Shah-e-Hamdan’s Legacy Still Resonates in Kashmir

    Beyond the Urs: Why Shah-e-Hamdan’s Legacy Still Resonates in Kashmir

    Today’s society needs less theological shouting and more ethical whispering—a return to the humanism, brotherhood, and justice that Shah-e-Hamadan practised. 

    By: Irshad Ahmad Shah

    In today’s rising sectarianism and social division, Shah-e-Hamdan’s legacy is a powerful reminder of Kashmir’s shared spiritual roots. His message emphasized unity over sect ethics over identity.

    Even though the annual Urs of Hazrat Ameer Kabir Mir Syed Ali Hamdani’s (RA), affectionately known as Shah-e-Hamdan quietly passed a few days ago, the echoes of his teachings and legacy continue to resonate deeply in the spiritual and cultural life of Kashmir. As devotees paid tribute across the Valley, it is worth pausing to reflect on the enduring impact of the 14th-century Sufi saint who transformed Kashmir’s destiny. Shah-e-Hamdan, born in 1314 in Hamadan (Iran), was a Sufi scholar of the Kubrawiya order. He travelled extensively across Central Asia before his pivotal journey to Kashmir in the late 14th century. His arrival marked a turning point in the region’s spiritual, economic, and social history.

    The Saint Who Planted Eternity: He was a mystic, a missionary, a reformer, a philosopher, and a social engineer. He is credited with laying the foundation for the growth of Islam in Kashmir through intellect and peaceful persuasion and transforming it into a land of knowledge, art, and ethical dignity. When he entered Kashmir in the 14th century, the region was embroiled in caste divisions, moral confusion, and socio-economic decay. He came not with an army but with books, artisans, and truth. Over 700 of his disciples, scholars, and artisans accompanied him—many of whom remained behind in areas like Tral, sowing the seeds of a civilization that still echoes today.

    The Khanqahs and the Quiet Echoes:Khanqah-e-Moula: A Living Legacy of Shah-e-Hamdan—Perched on the banks of the Jhelum River in the heart of Srinagar, Khanqah-e-Moula stands not just as a monument, but as a spiritual landmark that continues to echo the teachings of Hazrat Mir Syed Ali Hamdani, affectionately known as Shah-e-Hamdan. Built-in 1395 by Sultan Sikandar in his honour, the shrine is considered the first Khanqah (Sufi hospice) in Kashmir and remains a centre for Islamic learning and community life. Another is Tral’s Khanqah-e-Faiz Panah, Built to honour and embody Shah-e-Hamadan’s spiritual method; it became a light source in a darkened time—a space of worship, healing, learning, and transformation. 

    The Pen That Moved Mountains: Literary Legacy: Shah-e-Hamadan wasn’t just a preacher—he was a prolific writer, authoring more than 170 books in Persian and Arabic. Works like Zakhirat-ul-Muluk, Chehl Asrar, Risalah Nooriyah, and Kitab-ul-Mawdah touch upon governance, ethics, Sufism, social reform, and divine love. His writing shows a balance rare even today—deep spiritual insight paired with worldly pragmatism. I want to quote one pearl from Chehl Asrar: “He who knows himself knows his Lord. Purify the heart, and all else will follow.” This emphasis on self-awareness, unity, and service is perhaps the greatest medicine for today’s divided hearts.

    A Message Lost in Noise: Relevance in Today’s Divided Kashmir

    Kashmir today stands at a spiritual and social crossroads. The land is torn by political tension, economic uncertainty, and a growing divide among its own people. One of the biggest tragedies is the ever-increasing rift between sects and schools of thought—Ahl-e-Sunnah, Shia, Barelvi, Salafi, Deobandi, etc.—each often claiming ownership of the truth while forgetting the core message of unity. Shah-e-Hamadan never saw Islam as fragmented. His message was inclusive: he respected the mystics, scholars, poets, and even local traditions as long as they aligned with the Oneness of God and the dignity of the soul. It reminds me of his great message: “The heart that holds hatred holds no light. Serve all and Worship one. Today’s society needs less theological shouting and more ethical whispering—a return to the humanism, brotherhood, and justice that Shah-e-Hamadan practised.

     Pain, Poverty, and Peace: What Would He Say Today?

    The social issues Kashmir faces today—drug addiction, youth alienation, unemployment, sectarian hate, mental health crises—are all symptoms of a deeper spiritual disconnect. Hazrat Ameer Kabir’s life was a testimony that change begins with inner reform. He worked to uplift the poor, educated women, opposed unjust rulers, and introduced vocational skills that empowered families. 

    The Universal Legacy: Why The World Needs Him Now: Mir Syed Ali Hamdani’s message transcends Kashmir. In a world fractured by greed, power struggles, and identity politics, his principles offer a universal map—Unity over division, —Ethics in leadership,—Compassion for all creation—Education as empowerment. If only we taught his books as widely as we shared social media reels.

    The writer is a Research Scholar at Pondicherry University in the Department of Food Science and Technology can be reached at [email protected]

  • Why ‘World Environment Day’ is more important now than ever

    Why ‘World Environment Day’ is more important now than ever

    In an age where every breath is borrowed from a struggling Earth, World Environment Day is not just a reminder- it is a responsibility we can no longer postpone. 

    By: Mukhtar Ahmad Qureshi

    World Environment Day marked annually on June 5th is not just a date on the calendar it is a forceful worldwide platform for raising awareness and action towards the care of our planet. Founded in 1972 by the United Nations the day has evolved into a pillar of environmental activism reaching out to millions across the globe via education, activism and community programmes.

    Today’s environmental issues are graver, more intricate and more perilous than ever before. Climate emergency to deforestation plastic pollution to wildlife extinction the planet is presenting us with messages we cannot afford to ignore anymore. And that is why World Environment Day is more critical than ever since our future as a human race is at stake based on what we do now.

    A Planet in Peril, the Dangers within

    The past decades have seen science observations and studies in the actual world describing an awful scenario. Global temperatures are increasing at a frightening pace  polar ice caps are melting and sea levels are threatening human coastal settlements. The Intergovernmental Panel on Climate Change points out that the world is critically close to crossing the 1.5°C mark after which the fate of life and the environment will become increasingly worse day by day.

    Air is poisonous in most urban cities leading to respiratory disease cardiovascular disease and early death. Plastic pollution has not only invaded oceans but also rivers land and even the bloodstream. Biodiversity is declining at a faster rate with an estimated one million species facing extinction says the UN. These are not remote issues though. They are present. They are immediate.

    World Environment Day, A Global Movement of Hope.

    Amidst such bleak realities, World Environment Day (WED) is a promise of hope and unity. Every year the United Nations Environment Programme (UNEP) selects a theme and a host nation to focus on a particular environmental problem. From “Beat Plastic Pollution” to “Ecosystem Restoration” and “Only One Earth,” the themes have mobilized action by governments, NGOs, schools, businesses and citizens.

    WED is not just speeches and ceremonial tree planting but has turned into a mass movement. There are clean up drives, plantation drives, training workshops, awareness rallies and policy debates making up the day in more than 150 nations. It provides an opportunity for every person to think about their integration with nature and contribute meaningfully towards its upkeep.

    Why 2025 Is a Critical Year.

    As we move towards mid UN Sustainable Development Goals (SDGs) 2030 agenda, 2025 is a milestone. Paris Climate Agreement’s promises now have to convert into action that can be measurable. Environmental degradation cannot be a problem of the future or a problem for the government anymore.

    This year also sees a dramatic escalation of climate induced disasters from floods in South Asia and Europe to bushfires in Canada and Australia. Death, destruction of property and loss of ecosystem is the unmistakable message. Time runs out. World Environment Day 2025, hence, must propel higher public awareness, quicker policy initiatives  and larger involvement.

    Youth Power, Leading the Green Revolution.

    Perhaps one of the biggest strengths of World Environment Day is that it rallies the youth. Today’s youth are better educated, better connected  and more outspoken regarding environmental justice. Social media platforms such as “Fridays for Future,” led by Greta Thunberg, have demonstrated the clout of the students to shape the world agenda.

    World Environment Day in school and college develops environmental champions to be green heroes, climate experts and eco leaders. Launching a recycling initiative, community gardens or social media campaigns about awareness, young people have the energy and capacity to make a difference at all levels.

    Local Action, Global Impact.

    Though the climate emergency is international, the solutions start in the home. World Environment Day has assisted in galvanizing local action villagers restoring dead rivers, citizens restoring lakes and farmers going organic. What is practiced locally, if shared and replicated, contributes to national and global momentum.

    Besides this, WED promotes collaboration among multi stakeholders. It unites governments, civil society, media, educators, corporates and citizens of all types under a single green umbrella. It is only because of such cooperation that strong change can be introduced.

    From Awareness to Accountability.

    Awareness has ceased to be a solution in this modern era. What we need now is behavior change and accountability. World Environment Day does not limit itself to asking people to post quotes or attend rallies. It demands real lifestyle changes.

    Phasing out single use plastic.

    Water and electricity conservation.

    Using public transport or cycling.

    Buying sustainable brands.

    Demanding green policies from our leaders.

    When millions are doing it, the effect can be stupendous.

    The Way Forward, A Shared Responsibility.

    The Earth is not only a home, it is our home and only home. Saving it is not an option it is a survival, social  and moral imperative. Governments have to make their laws stricter. Corporates have to use green technology and ethical methods. Media have to give priority coverage to environment. Schools have to teach not only for examinations, but for life.

    And we all, as citizens, must question ourselves. How do we heal the planet? Do we plant a tree, drive a smaller car or educate a child, every step counts.

    World Environment Day 2025 is not an ordinary event. It is a call to action, a wake up call and an international carnival of environmental action. When the world teeters on the brink of environmental disaster, WED prevents us from despairing and informs us that we are not helpless we are the solution.

    Let us make today count not in the occurrence but in commitment, action and transformation. Because the world does not require one individual to do sustainability in perfection! It requires millions in doing it imperfectly but consistently.

    For after all, there is no Planet B.

    The writer is a Teacher.  [email protected]

     

  • Eid ul-Adha symbolizes the epitome of devotion and sacrifice 

    Eid ul-Adha symbolizes the epitome of devotion and sacrifice 

    …where personal desires are set aside for the sake of Allah

    By: Er Ishfaq Khaliq

    Eid ul-Adha commemorates the unwavering faith and submission of Prophet Ibrahim (AS) and his son Isma’il (AS) to God’s command. This act symbolizes the epitome of devotion, where personal desires are set aside in obedience to divine will. The festival serves as a reminder for Muslims to embody this level of commitment in their own lives, striving to align their actions with the principles of Islam. 

    Eid ul-Adha, also known as the Festival of Sacrifice, is deeply rooted in the Islamic understanding of faith, devotion, and moral responsibility. At its core, it commemorates the profound story of Prophet Ibrahim (AS) and his willingness to sacrifice his son, Isma’il (AS) in obedience to a divine command. This event represents absolute submission to God’s will, even when it defies human logic or personal desire. The essence of the festival lies in the concept of sacrifice—Qurbani. 

    Muslims who are able to do so offer an animal as a symbolic act of devotion, remembering Ibrahim’s (AS) readiness to give up what he loved the most. However, the sacrifice is not about the physical act alone. It reflects a deeper spiritual truth: the willingness to let go of one’s ego, desires, and worldly attachments for the sake of righteousness. The act becomes meaningful when it leads to inner purification and a closer connection to God. 

    Eid ul-Adha also emphasizes generosity, social responsibility, and community. The meat from the sacrificed animal is divided into portions to be shared with family, friends, and especially those in need. This ensures that the joy of the festival reaches beyond the individual and family to touch the wider community. It is a reminder that worship is not complete without care for others, especially the poor and marginalized. 

    The festival occurs during the Hajj pilgrimage, a time when millions of Muslims from around the world gather in Mecca, all dressed in simple white garments, symbolizing equality, humility, and the stripping away of worldly status. This connection to Hajj reinforces the themes of unity, mortality, and the ultimate return to God. 

    Eid ul-Adha teaches that true piety is not in ritual alone but in sincerity, selflessness, and ethical living. It calls believers to reflect on their relationship with God, their responsibilities to others, and the kind of person they strive to be. Through remembrance, charity, and humility, the festival becomes not just a celebration, but a reaffirmation of faith and a renewal of purpose.

    Furthermore, various scholars emphasized that the act of sacrifice during Eid ul-Adha is not merely a ritualistic slaughter of an animal but a representation of the believer’s readiness to relinquish personal interests for the greater good. they underscore the importance of understanding the underlying message of selflessness, piety, and social responsibility that the festival conveys.

    In the broader discourse, scholars articulate that Islamic festivals like Eid ul-Adha are designed to reinforce communal bonds and collective consciousness among Muslims. They are occasions that transcend mere celebration, serving as platforms for spiritual reflection, moral rejuvenation, and societal cohesion. 

    THE MUST DO THINGS TO BE DONE ON EID AL ADHA

    During Eid al-Adha, certain acts are considered obligatory (wājib) or highly emphasized (sunnah mu’akkadah) depending on your Islamic school of thought and personal circumstances. Here’s a summary of the key obligations and important practices:

    1. Eid Prayer (Ṣalāt al-Eid)

    Obligatory for: Adult Muslim men (according to Ḥanafī school; Sunnah Mu’akkadah in other schools).It is performed in congregation, usually in an open space called Eid Gah or in a large mosque.The prayer consists of two rak‘ahs with extra takbīrāt (saying “Allāhu Akbar”).

    1. Sacrifice (Qurbānī / Udhiyah) is obligatory (wājib) according to the Ḥanafī school for every adult Muslim who is sane and resident (not traveling), and must possess wealth above the Nisab (like the one for Zakāt) on Eid day. According to other schools (Shāfiʿī, Mālikī, Ḥanbalī), it is a highly recommended Sunnah, not obligatory. The sacrifice must be: A healthy animal (goat, sheep, cow, or camel), done after the Eid prayer and within the days of 10th–12th Dhul-Hijjah (3 days of Tashrīq).The meat is distributed: one-third for the family, one-third for relatives/friends, and one-third for the poor.
    2. Observing the Takbīr

    Saying Takbīrāt al-Tashrīq (Allāhu Akbar, Allāhu Akbar, Lā ilāha illa Allāh, waAllāhu Akbar, wa Lillāhil-ḥamd) after every fardh prayer starting from Fajr on 9th Dhul-Hijjah (Day of Arafah) to ʿAṣr on 13th Dhul-Hijjah. Obligatory (wājib) according to Ḥanafīs for men, Sunnah in other schools and for women.

    1. Avoiding Hair and Nail Cutting Before Sacrifice

    For those intending to offer a sacrifice, it is mustaḥabb (recommended) to avoid cutting their hair and nails from the start of Dhul-Hijjah until after the sacrifice is done. This is based on a hadith of the Prophet 

    1. General Sunnahs and Etiquettes

    While not “obligatory,” these acts are strongly encouraged Ghusl (ritual bath) before going to Eid prayer. Wearing clean and best clothes, ideally new or the best you own.Eating after the Eid prayer (unlike Eid al-Fitr where you eat before).taking different routes to and from the Eid prayer ground. Greeting others with “Taqabbalallāhu minnā wa minkum” (May Allah accept from us and you).

    The must do things for the animal to be sacrified

    When performing Qurbani (Udhiyah) on Eid al-Adha, there are several essential actions and etiquettes that must be observed to ensure the sacrifice is valid and spiritually meaningful.

    The process begins with a sincere intention. One must make a clear niyyah (intention) that the sacrifice is being done solely for the sake of Allah, following the tradition of Prophet Ibrahim (peace be upon him). The sacrifice can also be made on behalf of oneself, one’s family, or deceased loved ones. It is important that the person offering the sacrifice owns the animal, or has proper permission. The animal cannot be stolen, borrowed, or taken without consent.

    The sacrifice must be done only after the Eid prayer on the 10th, 11th, or 12th of Dhul-Hijjah. Performing the slaughter before the Eid prayer invalidates the Qurbani, except in specific cases like rural areas where no Eid congregation is held.

     

    The animal selected for sacrifice must meet certain criteria. It can be a goat, sheep, cow, buffalo, or camel. A sheep or goat is sufficient for one person, while a cow or camel may be shared by up to seven people. The animal must be of the minimum required age: one year for a sheep or goat, two years for a cow, and five years for a camel. It must be in good health, without defects such as blindness, lameness, or severe emaciation. Minor imperfections are overlooked, but any major defect disqualifies the animal for Qurbani.

    During the actual slaughter, it is obligatory to mention the name of Allah. Saying “Bismillāhi Allāhu Akbar” before slaughtering is required. It is also recommended to say a prayer like, “Allāhumma hādhā minka wa laka. Taqabbal minnī,” which means, “O Allah, this is from You and for You. Accept it from me.” The slaughter must be carried out with a sharp knife and in accordance with Islamic law. The windpipe, food pipe, and two blood vessels in the throat should be severed swiftly, ensuring the animal is alive and conscious at the time of the cut. The animal should be treated gently, not harmed unnecessarily, and should be laid facing the Qiblah.

    It is Sunnah for the person offering the sacrifice to perform it personally or at least be present. One should avoid letting other animals witness the slaughter, and the knife should not be sharpened in front of the animal. These steps uphold the dignity and respect due to the creature being sacrificed.

     

    After the sacrifice, the meat should ideally be divided into three parts: one-third for the family, one-third for friends and relatives, and one-third for the poor and needy. While it’s permissible to keep all the meat or give all of it away, the recommended practice is to share generously, especially with those in need. The meat, skin, or any part of the animal should not be sold. Payment to the butcher should not be in the form of meat; instead, they should be compensated with money or another gift. However, one may gift meat or skin to others freely. Hygiene is also part of the Islamic ethic. Cleanliness must be maintained during and after the sacrifice, with proper disposal of waste and respect for public spaces. Local regulations should be followed, especially in urban areas.

    Lastly, while not obligatory, it is highly recommended to avoid cutting one’s nails or hair from the beginning of Dhul-Hajjah until the sacrifice is completed, if you intend to offer Qurbani. This act reflects a symbolic connection with those performing Hajj.

    The Qurbani is not merely about slaughtering an animal, but a reminder of complete submission to Allah, a test of sincerity, and a moment to express compassion and care for others through sharing and charity. It reflects the legacy of Prophet Ibrahim (AS) and encourages a deeper connection with faith, community, and uplifts the spirit of sacrifice. For others before anything though all odds and hurdles.

     

  • Why ‘World Environment Day’ is more important now than ever

    Why ‘World Environment Day’ is more important now than ever

    In an age where every breath is borrowed from a struggling Earth, World Environment Day is not just a reminder- it is a responsibility we can no longer postpone. 

    By: Mukhtar Ahmad Qureshi

    World Environment Day marked annually on June 5th is not just a date on the calendar it is a forceful worldwide platform for raising awareness and action towards the care of our planet. Founded in 1972 by the United Nations the day has evolved into a pillar of environmental activism reaching out to millions across the globe via education, activism and community programmes.

    Today’s environmental issues are graver, more intricate and more perilous than ever before. Climate emergency to deforestation plastic pollution to wildlife extinction the planet is presenting us with messages we cannot afford to ignore anymore. And that is why World Environment Day is more critical than ever since our future as a human race is at stake based on what we do now.

    A Planet in Peril, the Dangers within

    The past decades have seen science observations and studies in the actual world describing an awful scenario. Global temperatures are increasing at a frightening pace  polar ice caps are melting and sea levels are threatening human coastal settlements. The Intergovernmental Panel on Climate Change points out that the world is critically close to crossing the 1.5°C mark after which the fate of life and the environment will become increasingly worse day by day.

    Air is poisonous in most urban cities leading to respiratory disease cardiovascular disease and early death. Plastic pollution has not only invaded oceans but also rivers land and even the bloodstream. Biodiversity is declining at a faster rate with an estimated one million species facing extinction says the UN. These are not remote issues though. They are present. They are immediate.

    World Environment Day, A Global Movement of Hope.

    Amidst such bleak realities, World Environment Day (WED) is a promise of hope and unity. Every year the United Nations Environment Programme (UNEP) selects a theme and a host nation to focus on a particular environmental problem. From “Beat Plastic Pollution” to “Ecosystem Restoration” and “Only One Earth,” the themes have mobilized action by governments, NGOs, schools, businesses and citizens.

    WED is not just speeches and ceremonial tree planting but has turned into a mass movement. There are clean up drives, plantation drives, training workshops, awareness rallies and policy debates making up the day in more than 150 nations. It provides an opportunity for every person to think about their integration with nature and contribute meaningfully towards its upkeep.

    Why 2025 Is a Critical Year.

    As we move towards mid UN Sustainable Development Goals (SDGs) 2030 agenda, 2025 is a milestone. Paris Climate Agreement’s promises now have to convert into action that can be measurable. Environmental degradation cannot be a problem of the future or a problem for the government anymore.

    This year also sees a dramatic escalation of climate induced disasters from floods in South Asia and Europe to bushfires in Canada and Australia. Death, destruction of property and loss of ecosystem is the unmistakable message. Time runs out. World Environment Day 2025, hence, must propel higher public awareness, quicker policy initiatives  and larger involvement.

    Youth Power, Leading the Green Revolution.

    Perhaps one of the biggest strengths of World Environment Day is that it rallies the youth. Today’s youth are better educated, better connected  and more outspoken regarding environmental justice. Social media platforms such as “Fridays for Future,” led by Greta Thunberg, have demonstrated the clout of the students to shape the world agenda.

    World Environment Day in school and college develops environmental champions to be green heroes, climate experts and eco leaders. Launching a recycling initiative, community gardens or social media campaigns about awareness, young people have the energy and capacity to make a difference at all levels.

    Local Action, Global Impact.

    Though the climate emergency is international, the solutions start in the home. World Environment Day has assisted in galvanizing local action villagers restoring dead rivers, citizens restoring lakes and farmers going organic. What is practiced locally, if shared and replicated, contributes to national and global momentum.

    Besides this, WED promotes collaboration among multi stakeholders. It unites governments, civil society, media, educators, corporates and citizens of all types under a single green umbrella. It is only because of such cooperation that strong change can be introduced.

    From Awareness to Accountability.

    Awareness has ceased to be a solution in this modern era. What we need now is behavior change and accountability. World Environment Day does not limit itself to asking people to post quotes or attend rallies. It demands real lifestyle changes.

    Phasing out single use plastic.

    Water and electricity conservation.

    Using public transport or cycling.

    Buying sustainable brands.

    Demanding green policies from our leaders.

    When millions are doing it, the effect can be stupendous.

    The Way Forward, A Shared Responsibility.

    The Earth is not only a home, it is our home and only home. Saving it is not an option it is a survival, social  and moral imperative. Governments have to make their laws stricter. Corporates have to use green technology and ethical methods. Media have to give priority coverage to environment. Schools have to teach not only for examinations, but for life.

    And we all, as citizens, must question ourselves. How do we heal the planet? Do we plant a tree, drive a smaller car or educate a child, every step counts.

    World Environment Day 2025 is not an ordinary event. It is a call to action, a wake up call and an international carnival of environmental action. When the world teeters on the brink of environmental disaster, WED prevents us from despairing and informs us that we are not helpless we are the solution.

    Let us make today count not in the occurrence but in commitment, action and transformation. Because the world does not require one individual to do sustainability in perfection! It requires millions in doing it imperfectly but consistently.

    For after all, there is no Planet B.

    The writer is a Teacher.  [email protected]

     

  • PHYSICAL INACTIVITY – OUR HIDDEN ENEMY

    PHYSICAL INACTIVITY – OUR HIDDEN ENEMY

    Dr. Balbir Singh 

    Physical inactivity is an established risk factor for premature mortality and several non-communicable diseases. It was estimated that in 2008, that physical inactivity caused 6%–10% of the cases of premature mortality, coronary heart disease, diabetes, breast cancer and colon cancer globally.

    An increasing number of epidemiological studies have shown that low physical activity (PA) is a strong independent risk factor for cardiovascular mortality which continues to be the number 1 cause of death. 

    Physical activity exerts a protective effect on the incidence and mortality of cardiovascular disease mainly achieved through its positive influence on the risk factors, such as weight gain, hypertension, glucose tolerance and dyslipidemia.

    Findings from a large study involving 1,584,181 people suggest that any intensity of physical activity would still reduce the risk of heart related deaths .

    In 2018, the World Health Assembly (WHA) approved a new Global Action Plan on Physical Activity (GAPPA) 2018–2030 and adopted a new voluntary global target to reduce global levels of physical inactivity in adults and adolescents by 15% by 2030.

    The key messages by WHO are that some physical activity is better than none and that more is better for optimal health outcomes. All adults should undertake regular physical activity and should aim to achieve at least 150min of moderate-intensity or 75min of vigorous-intensity aerobic physical activity per week, Among children and adolescents, an average of 60min/day of moderate-to-vigorous intensity physical activity across the week (most of which should be aerobic), leads to health benefits. Furthermore, the guidelines continue to reinforce the value of muscle-strengthening activity for all adults and children.

    Given that the most recent global estimates show that one in four (27.5%) adults and more than three-quarters (81%) of adolescents do not meet the recommendations for aerobic exercise.

    There are some risks of high intensity exercises however these risks can be managed by gradual increase in the amount and intensity of physical activity. individuals should start with small amounts of physical activity and gradually increase frequency, intensity and duration over time. In those over 65 or with a history of heart disease a discussion with your physician can be important.

    The writer is Chairman – Cardiac Sciences, Max Super Speciality Hospital, Saket

  • Rethinking the Role of Lumberdars, Chowkidars in a changing Kashmir

    Rethinking the Role of Lumberdars, Chowkidars in a changing Kashmir

    By: Mohd Amin Mir

    In the intricate machinery of local governance in Jammu and Kashmir, the twin roles of lumberdar and chowkidar were once pivotal—trusted eyes and ears of the state in both urban and rural areas. Appointed as intermediaries between the administration and the populace, they were responsible for maintaining public order, assisting in revenue collection, and providing local intelligence.

    However, the system, conceived over a century ago during colonial rule, is now groaning under the weight of unprecedented demographic shifts.

    What was once a sensible ratio—one lumberdar or chowkidar for every 100 families in rural areas, and one for every 100 to 150 families in urban settings—has now become obsolete. With population figures swelling nearly fivefold since independence, the scale of oversight entrusted to these few individuals is not just impractical—it is fundamentally unjus

    To understand the gravity of the issue, we must revisit the genesis of these roles.

    The lumberdar, a legacy of British administrative design, was typically a local influential figure appointed to act as a village-level informant, revenue assistant, and representative of the state. He assisted in land revenue collection, maintained records, and relayed official orders.

    The chowkidar, on the other hand, was the village watchman—tasked with maintaining vigil, providing nightly security, and assisting in criminal intelligence.

    These appointments were fixed and hereditary in many cases, with the government providing a small honorarium or a portion of revenue (known as “lumberdari bata”) as remuneration. Their authority stemmed less from statutory law and more from tradition and social hierarchy.

    Fast forward to 2025, and Kashmir’s demographic reality is starkly different. Villages that once housed a few hundred now number in the thousands. Urban centers like Anantnag, Baramulla, and Pulwama have transformed into bustling semi-metropolises. Yet, the number of lumberdars and chowkidars remains frozen in time

    The consequences of this demographic mismatch are clear:

    Dilution of oversight: One individual cannot realistically monitor hundreds of families spread across different mohallas or wards.

    Erosion of authority: An overburdened lumberdar or chowkidar cannot enforce his writ, reducing his role to ceremonial rather than functional.

    Increased vulnerability: Crime, encroachments, and social disputes have grown, but these functionaries are helplessly under-resourced and overextended.

    1. The Vanishing Chowkidar in Urban 

     Anantnag 

    In localities like Lalchowck, residents often say they’ve never seen their designated chowkidar. “He might exist on paper,” one shopkeeper quips, “but we rely more on CCTV and our own vigilance than any chowkidar.” In a mohalla with over 3000 households, how can one chowkidar patrol effectively?

    Without Records in South Kashmir

    In villages around Qazigund and Dooru, lumberdars are still called upon during land demarcation or welfare schemes. But many confess they no longer maintain traditional records, are unfamiliar with digitized land data, and have neither assistants nor clerical support.

    A major reason this system continues to operate in its outdated form is administrative inertia. Despite numerous reports and departmental reviews, no concrete overhaul has been initiated.

    Legal ambiguity: The J&K Lambardari Act and Chowkidari Rules are relics with no provision for revision based on population growth.

    No performance audits: Lumberdars and chowkidars are often retained for years without reviews.

    These posts carry little political weight, unlike elected panchayat member

    This stagnation has cascading effects:

    Increased burden on police and revenue officials: Without ground-level support, tehsildars and SHOs are overwhelmed.

    Loss of traditional intelligence networks: In the absence of real-time reports, the administration is often flying blind.

    Public disenchantment: Citizens view these figures as irrelevant, weakening faith in decentralized governance.

    Other South Asian countries have either modernized or phased out similar roles:

    Nepal: Local ward chairs and assistants carry administrative and vigilante responsibilities.

    Bangladesh: Community policing with trained local volunteers under official supervision has replaced the old system.

    Rajasthan, India: Chowkidars are now integrated into the police’s community beat system for proactive patrolling.

    To rejuvenate this institution, a comprehensive reform agenda is necessary.

    Appoint one lumberdar and one chowkidar per 300–400 households in rural areas.

    In urban wards, assign one per 150–200 households.

    Provide for assistant chowkidars and deputy lumberdars.

    Amend the Lambardari and Chowkidari Acts to include decennial reviews.

    Introduce fixed terms, reappointment conditions, and performance-based removal.

    Provide them with mobile apps to report local issues.

    Build a dashboard for administrative tracking of activity and coverage.

    Introduce mandatory induction training in revenue procedure, law, and public service.

    Conduct annual refresher courses and assessments.

    Conduct village or ward surveys on their visibility and performance.

    Create toll-free complaint lines or online portals

    Revise honoraria to reflect rising inflation and job complexity.

    Offer incentives for proactive land dispute resolution, encroachment detection, and citizen feedback.

    Discontinue hereditary appointments.

    Set minimum education and physical criteria.

    Involve panchayats or ward committees in transparent selection.

    Require quarterly logs of activities and outcomes.

    Logs should be cross-signed by patwaris, panchayat heads, or municipal officers.

    If grassroots governance is to thrive, its instruments must evolve. The lumberdar and chowkidar system is not beyond repair—it is simply out of sync with modern realities.

    Rather than scrapping these roles, we must recast them as 21st-century local officers—trained, visible, equipped, and accountable. A hybrid of tradition and innovation can restore their legitimacy.

    Modern Kashmir needs functionaries who are not symbolic figureheads but operational pillars. The tools are at our disposal—digital infrastructure, local governance frameworks, and public feedback mechanisms.

    All we need is political will and administrative courage to act

    Mohd Amin Mir is a legal and policy columnist specializing in land revenue and grassroots governance issues in Jammu & Kashmir.

  • Remembering Hazrat Shah-i-Hamadan (RA)

    Remembering Hazrat Shah-i-Hamadan (RA)

    By: Rayees Ahmad Kumar 

    Hazrat Amir Kabir Mir Syed Ali Hamdani (RA) often referred to as the founder of Islam in Kashmir came to the valley with a large group of comrades of Sayeds who were all Amirs and since he was their leader, so he is known as Amir-i- Kabir. Apart from the main mission of spreading Islam and inviting people to scrutinize the religion before accepting it, he is also regarded as having brought various crafts and industries to Kashmir, one among them being carpet weaving.

    Born on 21st of October 1314 AD in a noble and pious family, his parents- Syed Shahabuddin and Syeda Fatima were the direct descendants of holy Prophet (Peace be upon him). His father was an administrator of Hamdan and his maternal uncle Syed Alluddin Simnani took the responsibility of his upbringing. Under his guidance Shah-i-Hamdan learnt and memorized the holy Quran. 

    An eminent scholar and Sufi of the time, Sheikh Sharfudin Mazdaqani initiated him into the Kubrawi order. He became his Murshid preceptor and involved with his religious, educational and spiritual upbringing. A brutal Tatar Zulchi invaded Kashmir in early 14th century AD, he and his companions created havoc for eight months and brought death, destruction and misery to the people. It is said that only eleven families survived in city. After his going back in 1320 AD, a Buddhist from Ladakh Rinchan Shah became the king of Kashmir. 

    During his reign Syed Sharfudin Abdul Rehman Suharwardi (RA) also known as Bulbul Shah from Turkistan came to Kashmir. It was through him that Rinchan Shah accepted Islam and was renamed as Sadruddin. 

    Before arriving in Kashmir, Shah-i-Hamdan sent his two followers, his cousins- Syed Tajuddin Simnani and Mir syed Hussain Simnani to valley to take stock of the situation. After this Shah-i-Hamdan made three visits to valley the first in 1372, when the ruling king Sultan Shahabuddin had gone on an expedition to Attock. The companions of shah-i-Hamdan who were less than hundred in number were received by Sultan Qutubuddin who later became his disciple. Shah-i-Hamdan stayed in the valley for six months following which he left for Makkah. 

    During his second visit in 1380, he was accompanied by 700 Syeds (descendants of the prophet’s family) who were warmly welcomed by Sultan Qutubuddin. This large group settled on the banks of river Jhelum near the present day Khanqah Moalla of Srinagar. That time the place was called Allaudin Pora. Shah-I-Hamdan and his disciples would offer prayers there, later the foundation of the Khanqah was laid there. 

    On this visit Shah-i-Hamdan stayed here for nearly thirty months, travelled across the length and breadth of valley, along with his companions, to propagate the true teachings of Islam. His third visit to Kashmir is recorded in 1384 AD, during which he fell ill after spending less than a year and left Kashmir for Turkistan via Ladakh. They stayed at Shey village of Leh, constructed a mosque there to worship making it the first Muslim site of worship in Ladakh. Traveling through the town of Pakhli, the party arrived at Kunnar, it’s king Khazar Shah pleaded him to stay for few days there as a royal guest. 

    He passed away on 19th January 1385 AD. Due to harsh winter weather his body was buried at Swat but in accordance with his wish, he was later laid to rest at Koulab on 4th of July 1385. His entire family is buried there. 

    Wherever Shah-I-Hamdan pay visit, he would invite people to Islamic and subsequently establish mosques and Khanqahs. Such Khanqahs were built in different parts of valley during his visit and the constructions were undertaken under the direction of his beloved son Mir Mohammad Hamdani. 

    Some of the famouse Khanqah’s in Kashmir valley include Khanqah Faizpanah Tral, Khanqahi Amirya Pampore, Khanqahi Walla Wachi, Khanqahi Amirya Monghama and Khanqah of Shey Ladakh near Leh. However the largest and most important one is the Khanqah-i-Moula of Srinagar and remains the most revered. It is not only the place of worship but also represents more than six hundred years of our heritage. 

    The architecture of the Khanqah is distinctively Central Asian with wood, sculpted stones and small bricks used as the building material. The foundation and the stone plinth of the Khanqah was laid by Shah-I-Hamdan himself while the task of building was undertaken by his beloved son Mir Mohammed Hamdani when he visited valley in 8th century AH during the reign of Sultan Sikandar. Its construction began in 1396 AD and was completed in 1399. The cooperation and generosity of Sultan Sikandar and Seh Butt were instrumental in the timely completion of the grand project. Mir Mohammed Hamdani came to Kashmir to continue the mission initiated by his pious father, the generosity and cooperation of the reigning king Sultan Sikandar helped him to extend a network of Khanqahs and mosques in each corner of valley. 

    The writer is a columnist based in Qazigund Kashmir. [email protected]