Second Darkest Day For Kashmiris

In the story of Pakistan’s creation, certain names shine with a brightness that time cannot dim. Quaid-e-Azam Muhammad Ali Jinnah stands as the founder of the nation, but standing quietly, resolutely, and often invisibly beside him for over two decades was his younger sister, Fatima Jinnah. History remembers her as Madar-e-Millat, the Mother of the Nation, a title she earned not through political office or public spectacle, but through an entire life of sacrifice, loyalty, intellect, and quiet strength. She was a woman decades ahead of her time, a qualified dental surgeon, a fiercely independent thinker, a stylish and modern presence in gharara and sleeveless blouse, and a woman who chose singlehood not out of misfortune but out of conviction. Her life offers Pakistani women today a template of dignity, purpose, and self-possession that remains as relevant now as it was in the twentieth century. Born on July 30, 1893, in Karachi, Fatima Jinnah grew up in a household that valued learning, even when it was unusual for girls of that era to pursue higher education. She enrolled at the University of Calcutta and earned a degree in dental surgery from Dr. R. Ahmed Dental College, becoming one of the first Muslim women in South Asia to qualify as a dentist. In 1923, she opened her own dental clinic in Bombay. This was no small achievement. At a time when most women of her class and background were confined to domestic roles, Fatima Jinnah built a professional identity through her own intellect and discipline. Her clinic flourished, and she earned both financial independence and social respect as a successful, self-made professional woman. She was, in every sense, a pioneer of women’s participation in modern professions in the subcontinent. Fatima Jinnah’s life took a defining turn following the death of Ruttie Jinnah, the Quaid’s wife, in 1929. Ruttie’s passing left both Muhammad Ali Jinnah and his young daughter Dina in a state of profound grief and vulnerability. It was at this moment that Fatima made a choice that would alter the course of her own life entirely, she closed her thriving dental practice and moved in with her brother to manage his household, raise Dina, and become his constant companion and confidante. This decision deserves to be understood not as a passive act of familial duty, but as a deliberate and enormous personal sacrifice. She was a woman who had built something of her own, a career, an income, an identity outside of any man’s shadow, and she set it aside willingly. From that point onward, she devoted herself entirely to supporting her brother’s political mission, managing his correspondence, organizing his household, accompanying him on tours across India, and providing the emotional steadiness that allowed him to focus on the arduous struggle for Pakistan. She sat beside him in All India Muslim League sessions, engaged with women’s wings of the movement, and became, in effect, his closest advisor on personal and even political matters. Few sacrifices in the history of the Pakistan Movement are as understated yet as consequential as this one. Fatima Jinnah’s devotion did not waver even after Pakistan was achieved. She remained with her brother through the exhausting, health-depleting years of his final illness. As the Quaid battled tuberculosis while simultaneously trying to steer a fragile new nation through its most turbulent infancy, it was Fatima who nursed him, traveled with him to Ziarat in his final days, and stayed resolutely at his bedside. When Muhammad Ali Jinnah breathed his last on September 11, 1948, Fatima Jinnah was there, not as a bystander, but as the one who had walked every step of that difficult journey with him. Her presence at his deathbed was the culmination of nearly two decades of unwavering companionship, sacrifice, and quiet strength. What makes Fatima Jinnah’s legacy even richer is the manner in which she carried herself. She was educated, articulate, and thoroughly modern in her outlook, yet she remained rooted in her cultural identity. She was famously elegant in her choice of dress, often seen in a gharara paired with a sleeveless blouse, a look that exuded both grace and quiet confidence. She wore her modernity with the same ease with which she wore her dupatta, never feeling the need to choose between tradition and progress. In photographs from that era, she appears composed, dignified, and utterly self-assured, a woman entirely comfortable in her own skin. Equally striking was her decision never to marry. In a society where marriage was, and often still is, treated as the singular measure of a woman’s worth and completeness, Fatima Jinnah chose a different path, not out of compulsion or circumstance, but by her own free will. She dedicated her life to her brother, to her country, and to her own principles. Later in her life, she also emerged as a formidable political figure in her own right, contesting the 1965 presidential election against General Ayub Khan and becoming a symbol of democratic resistance for a generation of Pakistanis. Fatima Jinnah’s life is not simply a chapter in a history book; it is a living lesson for Pakistani women today. She demonstrated that a woman could be professionally accomplished and personally devoted, modern in appearance and deeply principled in character, unmarried by choice and yet utterly complete as a person. She showed that sacrifice does not diminish a woman’s strength, it can, in fact, define it. In an age where women are still often measured by narrow societal expectations, Fatima Jinnah’s example urges us to reclaim our own definitions of dignity, purpose, and self-worth. As Pakistani women, we owe it to ourselves to emulate not merely her style, the elegant gharara, the graceful bearing but the substance behind it; her education, her independence, her unwavering integrity, and her refusal to be defined by anyone else’s expectations. Madar-e-Millat did not simply stand beside the founder of a nation; she stood as a model for what a Pakistani woman could be, then, and now.

The signing of the Pakistan–Saudi Arabia–Türkiye defence agreement in Makkah on August 7 marks a significant moment in the changing security architecture of the Middle East and South Asia. Its declaration that an armed attack against one member would be treated as an attack against all three has immediately raised questions about the future balance of power. Is the region moving towards two competing strategic formations — an emerging India-Iran axis on one side and the Pakistan-Saudi-Türkiye triangle on the other? The answer is not yet definitive, but the direction of regional politics is becoming increasingly visible. The most surprising element of this equation is Saudi Arabia and Türkiye. Relations between Riyadh and Ankara have not always been comfortable. The rivalry and mistrust of the past, particularly during the period when Saudi and Turkish regional interests sharply diverged, made the two capitals appear more like competitors than strategic partners. Yet geopolitics has a way of bringing former rivals together when their security calculations begin to converge. For Crown Prince Mohammed bin Salman, security has become inseparable from economic transformation. Saudi Arabia’s ambitious Vision 2030 projects require uninterrupted energy exports, stable maritime routes and a predictable regional environment. The continuing threat to Red Sea shipping and the vulnerability of energy infrastructure have demonstrated that geographical distance is no longer sufficient protection. Türkiye offers Riyadh a valuable strategic instrument. Ankara possesses NATO experience, an expanding defence industry and significant diplomatic access across the region. President Recep Tayyip Erdoğan can communicate with actors that may remain difficult for Riyadh or Washington to approach directly. Türkiye can therefore serve not merely as a military partner but potentially as a diplomatic bridge. This is where the role of Turkish Foreign Minister Hakan Fidan becomes particularly important. His experience in intelligence and diplomacy could provide Ankara with the capacity to pursue difficult negotiations involving regional conflicts, including the unresolved Saudi-Houthi security dilemma. For Riyadh, reducing the threat to the Red Sea and ensuring uninterrupted oil and trade routes is not simply a military objective; it is an economic necessity. Türkiye, meanwhile, also has its own economic calculations. Ankara needs investment, economic stability and stronger international partnerships. A closer relationship with Saudi Arabia, Pakistan, the United States and Western financial institutions could provide economic and strategic dividends. Thus, the partnership is not based on sentiment but on converging interests. Pakistan’s position is even more complicated. Islamabad has historically enjoyed close defence and political relations with Saudi Arabia while maintaining strong ties with Türkiye. Its military credibility and longstanding relationship with Riyadh make it a natural participant in such an arrangement. Pakistan can potentially emerge as the facilitator connecting the Gulf with South Asian security calculations. But there is a price. Pakistan’s traditional diplomatic strength has partly rested on its ability to maintain communication with opposing camps. Formal participation in a collective-defence arrangement may make Islamabad appear less like a neutral mediator and more like a contestant in an emerging regional confrontation. The question therefore arises: can Pakistan protect its strategic relationship with Saudi Arabia and Türkiye without damaging its relations with Iran? The Iranian response will be crucial. Tehran is unlikely to accept a new security architecture surrounding it without attempting to construct diplomatic counterweights. Here, India could become an important part of the equation. Iran and India possess longstanding economic and strategic interests, particularly around connectivity, energy and the Chabahar corridor. Their cooperation does not automatically constitute a military alliance, but strategic circumstances could push their interests closer. Iran also possesses diplomatic instruments of its own. Oman and Qatar remain particularly important because of their ability to communicate with multiple competing powers. Rather than immediately creating a formal counter-alliance, Tehran could seek to use diplomacy, maritime negotiations and regional mediation to prevent isolation. This is why the emerging equation should not be reduced to a simple military confrontation. It is a contest of diplomacy, technology, economics, energy security and strategic geography. The United States also remains an unavoidable factor. Washington’s relationships with Saudi Arabia, Türkiye, Pakistan and India mean that any emerging regional architecture will inevitably intersect with American interests. Yet it would be premature to describe the Makkah agreement as an anti-American bloc. Saudi Arabia remains deeply connected to the United States, Türkiye remains a NATO member, and Pakistan continues to maintain important relations with Washington. The real transformation may therefore be something more subtle: regional powers are increasingly seeking strategic autonomy instead of relying exclusively on one external guarantor. For Pakistan, this is a moment of both opportunity and danger. Islamabad can gain diplomatic weight from its position within the Pakistan-Saudi-Türkiye triangle, but it must avoid becoming trapped in a zero-sum regional rivalry. Its relationship with Iran cannot simply be sacrificed, nor can its longstanding partnership with Saudi Arabia be ignored. The emerging India-Iran axis and Pakistan-Saudi-Türkiye triangle may never become formal opposing blocs. But if regional tensions continue to deepen, the strategic calculations of these countries could increasingly move in opposite directions. The region is entering a new chess game — one in which missiles and drones matter, but diplomacy, energy routes, economic leverage and political alliances may matter even more. The challenge for Pakistan is therefore not merely to choose a side. It is to ensure that, while standing with its strategic partners, it retains enough diplomatic space to speak to everyone. Because in the new regional order, the strongest player may not be the one with the largest alliance — but the one capable of preventing the chessboard from becoming a battlefield.

Decolonization is often thought of as the process through which colonized nations became free from foreign rule. Flags changed, colonial governments were removed and national governments were. Political independence was officially given back. Yet political freedom did not always mean intellectual, cultural, linguistic or psychological freedom. In places that were once colonized the structures of colonialism stayed long after the colonizers left. These structures continued through education systems, languages, cultural expectations, literary standards, social organizations, economic systems, media portrayals and inherited ideas about what’s considered knowledge, civilization, intelligence, progress and even beauty. This ongoing influence brings up a question: Can a country really be independent if its people still judge themselves using the intellectual standards of their former rulers? The point of this article is that political decolonization is not complete without the decolonization of the mind. Decolonizing minds does not mean rejecting everything from the West. Does it mean replacing one way of thinking with another? Instead it means looking at the systems of knowledge that have been passed down, finding voices that have been ignored, acknowledging indigenous ways of thinking, challenging language and culture hierarchies and building confidence to create knowledge based on one’s own history and society while still being open to global ideas. The idea of the “colonization of the mind” is very important because colonialism was not about politics or money. Colonial powers often tried to show that their language, literature, religion, schools, social systems and ways of knowing were better than those of the people they ruled. The people who were colonized were. Sometimes forced to believe that the culture of the colonizers was modern while their own traditions were backward. The result was a system where the colonized person started to see themselves through the eyes of the people who ruled them. Frantz Fanon in his books about the psychology of colonialism showed how colonial control gets into the minds of the people who are oppressed. So colonialism does not end because the person in charge leaves. Its biggest success happens when its ideas and beliefs become part of the colonized person’s thinking. The mental impact of colonialism is one of its lasting effects. A colonized mind may feel ashamed of its language, accent, literature, clothing, history, traditions and ways of thinking. It may think that foreign things are advanced and local things are outdated. A student may think that an English source is automatically more important than a source from their country that is just as good. A university may value ideas from Europe or North America while not giving attention to ideas from Africa, Asia, Latin America or native communities. A society may celebrate culture while thinking its own traditions are old-fashioned. These views are not always because of individuals; they are often the result of historical systems that have taught generations what to admire and what to ignore. Education is one of the important places where decolonization needs to happen. Colonial education systems were often built not to help the people they ruled but to serve the needs of the rulers. Even though schools today have changed a lot, many still repeat the ways of knowing. The lessons may focus on history, Western books, European philosophy and Western science while giving little space to local knowledge and traditions. This does not mean that Shakespeare, Aristotle, Kant, Newton or other great thinkers should be removed from the lessons. That would only replace one kind of exclusion with another. The real goal is to have balance. Students should read Shakespeare along with writers from South Asia, Africa, the Caribbean and other areas. They should study philosophy while also learning about philosophies from Asia, Africa, the Islamic world and native communities. The purpose is not to get rid of knowledge but to make the learning more wide. A decolonized class asks tough questions about who has been allowed to create knowledge. Who writes history? Who is considered important in literature? Whose language is seen as academic? Whose knowledge is seen as scientific? Whose view defines life? These questions show the politics of knowledge. Knowledge is never made in a vacuum. Schools, universities, publishers, governments, colonial systems and international groups have often decided which types of knowledge are accepted. Decolonization means we have to see these systems and think about them carefully or just accept them as better. Language is possibly the obvious place where intellectual decolonization needs to happen. Colonial languages like English, French, Spanish and Portuguese still hold positions in many countries that used to be colonized. English in particular has become a language and gives access to international learning, technology, jobs, diplomacy and higher education. So the argument for decolonization can’t just be to stop using English. That would be unrealistic. Might even hurt students who need to speak English to communicate internationally. A better argument is to have languages. English should be seen as one tool, not a measure of smartness, civilization or social value. In countries where many languages are spoken, local languages carry histories, memories, identities, oral stories, cultural knowledge and different ways of looking at the world. When a language is pushed aside an entire system of thinking can be weakened. Losing a language is not just losing words; it can also lose knowledge about nature, stories, cultural memory, native words and community identity. Decolonizing the mind means people need to see that speaking a language does not make someone less educated and speaking English does not automatically make someone more intelligent. Knowing a language and being smart are things. A person can be very educated and still express themselves best in a language. At the time, decolonization should not make people dislike English or other global languages. English has been taken by writers, scholars, activists and thinkers from countries and used to show their own experiences. Writers like Chinua Achebe, Ngũgĩ wa Thiong’o, Salman Rushdie, Derek Walcott, Wole Soyinka and many others have shown ways to use colonial languages. Their work shows that language can

The boundless and dynamic history of Seerah—the prophetic biography—bears witness to how every era’s intellectual currents, scholarly demands, and civilizational pressures have played a pivotal role in shaping the style of this sacred literary genre. In the earliest biographical periods, the primary objective was the preservation of prophetic traces and historical continuity, which later evolved during the medieval age into polemical, defensive, and theological debates. Up until the mid-twentieth century, the major goal of Seerah writing remained a reasoned defense against Western Orientalist objections alongside historical verification. However, in this fast-paced, technology-driven, and metaphysics-averse scientific age of the twenty-first century—where the prevailing trend is to test every narrative against data, logic, and objective criteria—there has been an intense, growing need to present the Seerah of the Prophet (PBUH) with an intellectual cadence that steps outside traditional rhetoric to directly appeal to the modern scientific mind and international academic paradigms. To bridge this intellectual gap, Dr. Ashfaq Ahmed—a distinguished professor of computer science and engineering at the University of Texas at Arlington and director of the Center for Advanced Computing Systems—authored a valuable English work titled The Perfect Human, Muhammad (PBUH). To bring this book into the broader Urdu sphere and facilitate access for intellectual and academic circles, Saqlain Shaukat translated it into Urdu under the title Bashar-e-Kamil: Muhammad ﷺ, an endeavor that undeniably holds a prominent and esteemed place in our intellectual world. The most distinctive quality of this book is that its author is not a traditional graduate of a religious seminary or a conventional orator, but rather a scientist accustomed to weighing every phenomenon through algorithmic precision, systematic models, and multi-level bibliographies. The undertaking of Seerah by a computer science professor with such meticulousness—weaving historical events into a fact-based narrative—bestows upon the account a rare academic and objective validity. Abandoning traditional emotional hyperbole, the author adopts a methodology of historical and documentary evidence that convinces the reader the life of the Prophet (PBUH) is not merely a scattered collection of emotional episodes, but rather the most authentic and actionable code for human evolution and global civilizational formation. The first part of the book comprises fifty-three detailed chapters, presenting a continuous historical narrative of the Prophet’s (PBUH) life. The true uniqueness of this section lies in how the author intertwines nearly fifteen hundred Quranic verses and authentic references from other heavenly scriptures into the text with such skill that the Quran itself becomes the speaker of the Seerah. In particular, the critical analysis applied to the Constitution of Medina (Mithaq-e-Madinah), the documentary treaties of the Medinan state, and other political and social conditions offers rich intellectual nourishment for students of international law, modern political science, and sociology. The second part of this scholarly masterpiece represents an entirely novel and unique chapter in the history of Seerah writing. This section encompasses comprehensive research statements based on one hundred distinct human attributes extracted from the individual, collective, and moral life of the Prophet (PBUH). Each attribute is connected to the historical and Quranic evidence of the first part in such a way that it ceases to be mere verbal advice and instead becomes a living, dynamic model of action. For today’s globalized world—which suffers from materialism, moral decline, and severe intellectual chaos—these one hundred attributes serve as a Magna Carta fully capable of restoring the fractured equilibrium of modern man. The most significant aspect distinguishing this work from traditional Seerah books is its systematic model and algorithmic framework. As an engineering professor, Dr. Ashfaq Ahmed has transitioned the study of Islamic history and the Seerah away from traditional narrative and into a structured system and source code. The one hundred attributes listed at the end of the book are essentially a reverse engineering of the Seerah, providing modern humanity, the corporate world, and academic institutions with a moral source code that any organization in the world can implement to achieve professional success—provided it is applied independently of its colonial and unjust frameworks. Furthermore, the balanced academic perspective that Dr. Ashfaq Ahmed establishes to foster interfaith harmony and intellectual tolerance acts as a robust intellectual bridge for the new generation living in the West and for non-Muslim academies. However, when this book is examined critically through the lens of objective, deep Islamic thought and history, certain fundamental contradictions become apparent in its methodology and narrative, limiting its universal utility to a degree. It is most important to clarify here that Islam is by no means opposed to science or objective research. Throughout Islamic history, illustrious Muslim scientists such as Ibn al-Haytham, al-Khwarizmi, and al-Biruni enlightened humanity precisely by integrating faith with scientific reasoning. Therefore, Dr. Ashfaq Ahmed’s methodology is not an inherent intellectual deviation; rather, its true tragedy lies in the fact that, in its scramble to satisfy the modern scientific mind, it sidelines Islam’s divine and metaphysical essence. The understanding of the prophetic Seerah in Islam is not merely a dry collection of historical events, political treaties, or social algorithms. It is built upon a spiritual equilibrium of divine revelation from heavenly sources, miracles that transcend intellect, and a profound love for the Divine—elements that cannot be entirely imprisoned within the mold of computer science source codes. When an author begins to present the Seerah as a corporate model, they inadvertently weaken the metaphysical beauty of the religion, which offers humanity deep spiritual fulfillment alongside intellectual satisfaction. The second critical observation regarding this assessment is that, in attempting to satisfy the modern scientific mind, the author occasionally reduces historical events to material causes, effectively rendering the original element of miraculous and divine succor either entirely absent or marginalized. An authentic Muslim intellectual perspective maintains that while the material causes of Islamic history hold their proper place, the operational force behind them is divine will and unseen support—the fundamental catalyst without which the entire narrative of the Seerah feels incomplete and lifeless. The book’s assertion that the Magna Carta of the Prophet’s (PBUH) attributes serves as a source code for the

Every political leader is eventually defined not by promises but by performance under pressure. Pakistan has faced repeated political, economic and administrative challenges over the decades, and each crisis has demanded leadership with experience, patience and the ability to find solutions. In my view, Prime Minister Muhammad Shehbaz Sharif has established himself as a leader who understands governance, negotiation and crisis management. His journey from grassroots politics to becoming Chief Minister of Punjab and later Prime Minister of Pakistan has given him decades of experience in dealing with the practical realities of administration and public service. His reputation as a hands-on administrator comes from his approach to governance. During his tenure as Chief Minister of Punjab, he focused on reforms in education, healthcare, infrastructure and public service delivery. His fast-paced working style earned him the title “Shehbaz Speed”, reflecting his emphasis on implementation and results. I first met Shehbaz Sharif in 2005 at his flat in Avenfield House, London. Over the past twenty-one years, I have had the opportunity to observe his political journey closely. While journalism requires independence and critical analysis, personal observation also provides a unique perspective. Throughout this period, his commitment to Pakistan and his passion for public service have remained evident. During his years as Chief Minister of Punjab, I witnessed his determination to create opportunities for young Pakistanis, particularly through education reforms. Initiatives such as the Punjab Education Endowment Fund, Danish Schools, merit-based scholarships, laptop schemes for students and stipends for high achievers aimed to expand access to quality education. The policy of sending high-performing students abroad, including to the United Kingdom and other European countries, was designed to broaden their vision and expose them to international standards. These initiatives reflected a belief that education is the foundation for long-term national development. His reforms in healthcare and infrastructure also became a significant part of his governance record. Supporters believe that his focus on improving public services in Punjab provided a model of administrative delivery that he later brought to the national level. As Prime Minister, Shehbaz Sharif has faced one of the most challenging periods in Pakistan’s recent history. His supporters credit his government with helping stabilise the economy, restoring international engagement and steering Pakistan away from the risk of a deeper financial crisis. Although major economic challenges remain, they argue that difficult decisions have helped create a more stable foundation. One of the notable features of the current political landscape has been cooperation between state institutions. Supporters view the working relationship between Prime Minister Shehbaz Sharif and Field Marshal Syed Asim Munir as an example of institutional coordination aimed at achieving national stability and economic progress. Pakistan has also sought a more active role on the international stage. Supporters point to its diplomatic engagement, including efforts to promote dialogue during periods of international tension, as evidence that Pakistan continues to play an important role in regional and global affairs. In my view, Prime Minister Shehbaz Sharif has repeatedly demonstrated the ability to steer Pakistan through difficult circumstances. Based on my observations over more than two decades, I believe he has faced major challenges before and has the experience and determination to overcome them again. His strength lies in his understanding of governance, his ability to negotiate with different stakeholders and his focus on delivery. Whether dealing with political partners, institutions or international partners, his supporters believe his experience gives him an advantage in managing complex situations. However, Pakistan’s journey towards prosperity requires continued reforms. Economic pressures, inflation, unemployment and governance challenges remain serious concerns. The next phase must focus on ensuring that national progress translates into improvements in the daily lives of ordinary citizens. In my opinion, Pakistan also needs stronger administrative decentralisation. Whether through new provinces or more empowered administrative units, decision-making should be brought closer to the people. More effective local governance can improve accountability, strengthen public services and accelerate development across the country. Pakistan now needs consistency, stability and a collective commitment from all stakeholders. Political differences are part of democracy, but national progress requires institutions to work together and focus on the common goal of prosperity. Prime Minister Shehbaz Sharif has built his political career around crisis management and public administration. His greatest challenge now is to convert stability into sustainable growth and lasting development. History will ultimately judge every leader by the impact they leave behind. For Shehbaz Sharif, the opportunity remains to transform difficult times into a period of economic recovery, institutional strength and a stronger Pakistan for future generations.

There is a common perception among experts that a new world order usually emerges after a world war or a major geopolitical event. Wars are caused by the irrational behavior of existing powers, illegal resource capture, and opposition to rising powers. These factors make the peaceful transition difficult. Thucydides’ Trap further explains the phenomenon. In modern history, World War I and World War II are often quoted as examples.   World War I began after Germany’s exponential growth and emergence as a new economic and global power. Germany’s efforts to enhance its influence further complicated the situation for existing powers such as the British Empire. It threatened them, and they started to conspire against Germany, especially after the launch of the Berlin-Baghdad railway line. The Berlin-Baghdad railway was considered a game-changing initiative for Europe and the Middle East. The British Empire negated it and built alliances with France; Russia, and later on, the USA helped them. World War II is considered a byproduct of the 1930s economic recession, Germany’s reemergence, Britain’s declining power, and the USA’s emergence as a new economic and global powerhouse.   World War I resulted in the collapse of the Ottoman Empire and Germany. It laid the first stone of the new empire, the USA. President Wilson tried to build on the fallen Empires and create a new world order through the League of Nations, but it could not sustain itself and ended with World War II. World War II ended with the collapse of Germany and the end of the two empires, the UK and Japan. After World War II, the USA emerged as a global empire and began crafting a new world order. Fortunately, it had the support of the USSR and China, which helped it create a new world order. However, after building a new world order, the USA turned against the USSR, and China laid the foundation of the Cold War Era.   The new system was built to continue the exploitation, but with new tools and strategies. With the end of World War II and the rise of freedom movements, the Western powers realized that the age of occupation and colonization had passed. It is not possible to enslave people physically. Thus, they pondered what new ways of controlling people should be. They identified the economy as a leading tool. Hence, they began devising tools to control the global economy. In the beginning, they leveraged the West’s production capacity to dominate the global economy. With the advent of globalization, they introduced tools to control supply chains and dominate markets by exerting absolute control over intellectual property rights, market rulemaking, and non-tariff barriers such as human rights, democracy, and the environment.  It led to the weaponization of the economy.   Simultaneously, they initiated the process to strengthen control over the financial system. The Bretton Woods institutions helped the USA and the West to dominate the global financial system. The US$ further consolidated its dominance as the leading global currency of global trade and reserves. Unfortunately, they also weaponized the global financial system.   However, with the dawn of the 21st century, they started to realize that new economic, technological, and trade powerhouses are emerging. These will challenge their dominance and exploitation. The rapid development and trade progress of the Global South further deepened their fears. China’s advances in technology and innovation made them worry about their future. However, China’s emergence as an alternative economic, trade, and technological power, challenging Western dominance in these areas, antagonized them.  After the launch of global initiatives such as GDI, GSI, BRI, GCI, GGI, AIIB, CIIE, and CIFTIS, among others, the West took off its gloves and began openly opposing China.   The West is opposing China, especially its BRI and technological aspects, just like the British and other powers opposed Germany’s rise and the Berlin-Baghdad railway line just before World War I. Therefore, many experts believe that the world is living under the threat of a looming third world war.   However, another school of thought claims the world is already in World War III, with different parameters. This time the battlefield would be trade, technology, and financial systems, as mentioned by an expert from Russia, Ms. Daria Para.   According to this theory, the world is already at war. President Trump has already intensified the trade war. He is using it as a tool to extract maximum benefit and consolidate the USA’s dominance over the global economic system. The USA is also not allowing any country to surpass it in the field of technology. First, in the late 90s and early 2000s, it compelled Japan to give up its dream of technological leadership. Now, the USA is doing everything to undermine Chinese advancements. It is sanctioning Chinese companies and compelling other nations to cut or restrict relations with China. Even the USA is creating challenges for Chinese students, as it considers them essential to technological development. Hence, admissions have dropped significantly. The USA has also weaponized the financial sector and is using it to penalize countries.   The war in these areas is deeply impacting humanity. It is aggravating inequality, food insecurity, and human suffering. This time, people are dying of malnutrition, unsafe water, poverty, and lack of opportunities for livelihoods, not with bullets or bombs. It is more painful and leaves lasting impacts on those who survive. Unfortunately, the war is intensifying in these fields. It is feared that soon it will lead to a hot war. First glimpses are already visible from the Iran-USA conflict, Russia-Ukraine conflict, regime change in Venezuela, blockade of Cuba, and conflicts in many other countries.   However, China and the Global South are still making every effort to avoid a third world war and create a new world order through reforms. The demand for reforms is rational and genuine, as due to flaws and inefficiencies of the existing order, inequality and poverty are on the rise and the world is facing the existential threat of climate change.