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More than 210 million people worldwide are affected by addiction annually, according to the World Health Organization. The organization's statistics also reveal that 15.3 million people suffer from diseases due to drug abuse, and nearly 200,000 of them die each year.
However, the United Nations Office on Drugs and Crime (UNODC) presents alarming figures showing that around 275 million people used drugs at least once globally in 2016, with 450,000 people dying as a result. The International Narcotics Control Board (INCB) indicates that the percentage of drug addicts in the Arab world ranges between 7-10%, with most addicts being young people.
For example, the number of drug users in Egypt has risen to about 10% of the population, in Sudan, there are 6 million addicts, in Algeria over 300,000, a similar rate in Tunisia, while in Saudi Arabia there are 200,000, in Kuwait over 40,000, in Lebanon 24,000, and in Oman 5,000 addicts, according to statistics from international, governmental, and non-governmental organizations.
The true crisis lies in the lack of accurate statistics on the number of addicts in the Arab world, as the announced figures are based on the number of people arrested for drug use, which does not reflect the real number; because the families of addicts remain socially embarrassed to report their children, which means the numbers and estimates are likely more.
Interestingly, the American Institute “NIDA” recorded that about 70% of addicts started using drugs in their teenage years, which means we are facing a bigger problem that goes beyond the boundaries and causes of the disease; the roots of this problem run deep in the soil of spiritual emptiness that our youth suffer from. How can we blame a young person who has not tasted the sweetness of faith and has not felt the pleasure of closeness to Allah for seeking refuge in the dark world of drugs, even if it is illusory?
The real reason behind the psychological distress that drives many to the abyss of addiction is the distance from the path of Allah, while some who claim modernity and progress promote the idea that drug use is a form of personal freedom, and some even call for its legal allowance, as some European countries do.
Here, we ask: What kind of freedom makes a person a prisoner to a chemical substance that takes away his mind and will? When were the laws of Europe and America the reference for the Islamic Ummah?! Islam, with its divine methodology, forbade everything that affects the mind, considering that preserving it is one of the five objectives of Sharia; hence the Prophet ﷺ said, “Every intoxicant is prohibited.” (Narrated by Muslim)
Moreover, how many movies or TV series depict drug use as a sign of sophistication and civilization! How many electronic platforms have facilitated the connection between dealers and victims! Therefore, as Muslim societies, we must stand united against this cultural invasion that targets our values and morals.
The harsh social and economic realities in many Arab and Islamic countries provide fertile ground for some youth to escape their reality through drug use or in search of quick solutions to their psychological and social problems, which cannot be treated merely by providing material treatment programs that address the symptoms and ignore the root cause.
We cannot effectively combat addiction among our youth without addressing the psychological and social sources that drive them to escape to drugs and intoxicants, which is linked to improving these youths' lives in all their relationship networks, especially their relationship with their God, which is the only way to face life's pressures and difficulties instead of escaping them.
This meaning is pointed out in the Quran when describing the prayer, which is not just physical movements but a connection of the soul with its Creator, giving the believer tranquility and peace; “Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.” (Ar-Ra'd: 28) If we taught our youth their acts of worship with this understanding, none of them would find spiritual emptiness.
Addiction has unfortunately turned into a plague in many Islamic countries, and there is no way to escape it merely by enacting strict laws, important as they are. The solution lies in rebuilding the youth from within, reconciling them with the values of their religion, and opening new horizons for them for work, creativity, and marriage.
Where is the role of the Muslim family in protecting their children? Where is that faith-based upbringing that instills in our children the religious and moral deterrent? The Prophet ﷺ warned us against neglecting this great duty by saying: “All of you are guardians and are responsible for your wards.” (Agreed upon)
A comprehensive approach in dealing with addiction cases, combining medical and psychological treatment on one hand, and spiritual and moral rehabilitation on the other, is the way to rescue the body of our nation from this cancer. An addict is not just a body needing treatment, but a human being with a soul that needs the nourishment of faith and the warmth of mercy.
Let us start a campaign to combat the cancer of addiction based on this principle, for the path to happiness in both worlds does not pass through the illusions of drugs, but through faith in Allah and righteous deeds, and feeling the sweetness of closeness to the Creator of the soul.
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It draws the attention of our young people today, who are dazzled by the quick wealth accumulated by some trivial individuals on social media. This wealth promote moral bankruptcy and cultural and spiritual emptiness among the world's populations, paving the way for future control over them. The People's Republic of China is diligently working towards global leadership and has plans to undermine the awareness of people sitting on vast, untapped resources. These people must be numbed so that their resources can be easily seized. A platform like TikTok, created by China, serves this purpose cunningly and effectively. It is no coincidence that the United States has banned its use on American soil.
The Philosophy of Making a Living
You are not free to earn money by any means available; it is your sustenance that Allah has decreed for you and guaranteed its delivery to you. All you, as a Muslim, must do is strive and seek it gracefully, as the Prophet Muhammad (peace be upon him) stated. This means to seek one's sustenance from permissible sources in a beautiful manner, with piety and optimism. This transforms the worry and effort of earning a living into an enjoyable activity akin to entertainment. This has been the practice of Muslim societies through the ages and continues to be the natural disposition in many areas that have remained pure and uncorrupted.
Today, some people exhibit a reckless defiance against Allah, not considering the consequences. They feel secure from His plans and His severe punishment. They have not given Allah His due regard and do not fear His wrath.
Earning abundant wealth through trivial talk and blatant moral degradation in public to gain fame and money from people is not limited to socially on individuals with weak conscious, who have chosen to waste their lives on fleeting pleasures without considering their permissibility. Influential entities in Algeria, who enjoy authority, have shown us that they oversee these destructive activities without feeling any sense of responsibility or guilt for the dire consequences these adventures have on the system of values prevailing within our Muslim societies, both immediately and in the long term.
Other Consequences
In this context, a couple from Kabylia region celebrated a holiday, a while ago, in a foreign style with a cake and candles. They lit the candles with a 1,000 dinar note, symbolizing their complaint about the high cost of living and the fall of the dinar value. Perhaps they intended to convey a political message through the video they posted about the celebration, but they misrepresented themselves with this disgraceful act.
What concerns us about this incident is that the authorities swiftly arrested the couple and brought them to justice for committing the crime of insulting national symbols—the currency. In contrast, the Algerian authorities did not take such strict measures against another recent incident of equal severity, which went viral on social media. This involved unknown individuals and well-known television personalities who glorify the military ruler in Algeria. They gathered one day in a district to hold a “fantasy” wedding for a well-known village fool, making him famous for being a comedian!
What struck me about this wedding is that these individuals, who entered the city from various parts of the country, were no less foolish than their friend. Their antics were widely shared on the infamous platform, saying that some representatives of “civil society” attended this party. This ridiculous spectacle, which could harm society, involved throwing handfuls of banknotes at the groom and tying 2,000 dinar notes, the largest currency issued by the Algerian bank since independence, to his henna-stained fingers. This currency bears the image of the six martyrs who initiated the glorious liberation revolution.
The incident passed as if nothing had happened, or as if the play was staged in the heart of Algeria to send a message to the new generation that immorality, recklessness, and frivolity are paths to “success”—a success measured by material wealth gathered without proper economic efforts. It is noteworthy that this young man, mocked for his ugly appearance and obscene speech, was a social outcast, an alcoholic, and was often rejected by his family. His story gained traction after repeated visits by Gendarmerie Nationale to his home for unofficial reasons. Subsequently, individuals, possibly motivated by entertainment and financial gain on TikTok, promoted him. However, these incidents took on an organized character, protected from legal pursuit despite the public violations, punishable by law.
These are not isolated incidents, but governors appointed by presidential decrees in significant administrative regions of western Algeria also show a keen interest in trivialities during their professional duties. They deliberately issue video clips showing themselves with clueless individuals, distinguished by something that raise strangeness laughter, to present them as role models or at least to occupy people's attention on social media with meaningless content.
Religious Deception
Trivialities are not limited to harming national symbols, which authorities must protect. Even religion, the holiest of holies for Algerians, is not spared. Obsessing over minor contentious issues and advocating for their implementation, even if they are disliked or forbidden, has become a hallmark of a group of people vainly trying to alter fundamental principles. They resort to raising peripheral issues that distinguish them within society, engaging some, repelling others, and making others mock what they see and hear.
There are justified suspicions about these people, as their trivialities raise objective questions. Their skepticism about the legitimacy of the legal profession and judicial officers, without pointing fingers at judges who form the backbone of the judicial system to avoid conflict with those in power, is strange. The excessive spreading of legs in prayer rows in a repugnant manner, while being lenient in inciting discord and hatred among their compatriots under the guise of correcting beliefs, is a stark contradiction in this methodology.
Their sharp tongues, stingy with goodness, revealed their true intentions when their hypocrisy, revealing their true nature, insulted the martyr Ismail Haniyeh after his assassination in Tehran, saying, “Good riddance.” By supporting the Zionists and Arab traitor rulers, they demonstrated their disdain for the nation's religious heritage. What is astonishing is that they do not urge Muslims to defend Al-Aqsa Mosque or call the nation to mobilize or denounce the Zionist occupiers!
The saying “every cloud has a silver lining” fits here. These extremist behaviors under the banner of “Salafism” opened the door for scholars and students to review the historical development of Islamic jurisprudence, especially during the period when Muhammad bin Abdul-Wahhab (1115-1206 AH / 1703-1792 AD) appeared. The astute among them concluded that Wahhabism, if generously judged, was merely a reform movement in its time and place, and its later offshoots are not related to it. Rather, “political Wahhabism” is a British trademark, with suspicious manifestations in Saudi Arabia, Yemen, and Libya to this day. These offshoots, once in power, did not hesitate to wield swords against Muslims in various regions. This is another tragic story in the nation's life that deserves a thorough examination.
Disproportionate Comparison
To compare despite the difference in scale, the CIA wanted Americans to be preoccupied with UFOs and to turn them into a source of scientific, literary, and cinematic fantasy while the space race was at its peak during the Cold War. The United States was secretly developing its missile program, and people had to see flying ghosts to let their imagination run wild. History has preserved an admirable story about the Nazi Werner von Braun (1912-1977), who was under the watchful eye of the U.S. Army after Germany's defeat in World War II. The Americans soon realized they had captured a rare war prize, valuing him for his deep knowledge of space physics, which Adolf Hitler had relied on in his war. The United States capitalized on this mind, granting him citizenship and all necessary resources to benefit from his expertise in missile production, achieving their desired results. He died, known as the father of missile technology in the greatest country in contemporary history.
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In a world overflowing with triviality and gradually losing the value of time, it has become a significant challenge for Arab and Muslim youth to manage their time and balance their daily tasks amidst distractions and diversions targeting their time above all else. It is not only their values and principles that are being attacked but their time—the most precious asset they own and can offer to their Ummah if spent wisely.
So, how can we balance and utilize time better? How did Muslim scholars become the most diligent in valuing their time? How can our youth today manage their time and achieve accomplishments? This and more are covered in this report by “Al-Mujtama.”
Time management is one of the most critical skills that a person must acquire to succeed in all aspects of life. By effectively organizing time, many benefits can be achieved, including increased productivity and accomplishment, reduced stress and anxiety, improved focus, and achieving balance in life. Moreover, proper time planning can transition you from a chaotic to an organized and practical life.
The most significant factor that makes young people value their time and lives is having a goal in life. After that, they can set their priorities and organize their daily activities, as a large part of success lies in daily planning.
Then comes the role of monitoring and comparing what was planned with what was executed to identify deviations, benefit from positives, and avoid negatives. Old bad habits quickly return when some young people face difficulties in implementing the daily plan. Therefore, reviewing and being patient with the change is essential.
Muslims and Time
Any nation that values time has risen and become strong, while any nation that has wasted time has weakened and been crushed by the strong. This was the case for the Islamic Ummah and its people, as Islam greatly values time. The Prophet Muhammad (peace be upon him) said, “Take advantage of five things before five: your youth before old age, your health before illness, your wealth before poverty, your free time before being occupied, and your life before death.”
The Caliph Umar ibn al-Khattab was very keen on utilizing his time in serving Islam and Muslims. He slept little and divided the night into three parts: one for sleeping, one for prayer and worship, and one for managing the affairs of Muslims. He said, “If I slept during the day I would have neglected the people, and if I slept during the night I would have neglected myself. How can I sleep when I have these two concerns?!”
The companion Abdullah ibn Masud was known for his diligence in utilizing his time in obedience to Allah. He said, “I have never regretted anything more than a day that ended, my life span decreased, and my deeds did not increase.”
It is narrated that Imam al-Shafi'i was extremely diligent with his time. He always carried writing tools with him, and if he heard something new and did not find something to write on, he would write on his sleeve or the palm of his hand, fearing that he might forget or waste time. He said, “I accompanied the Sufis and did not benefit from them except for two sayings: 'Time is a sword, if you do not cut it, it will cut you,' and 'Yourself, if you do not occupy it with truth, it will occupy you with falsehood.'”
Ibn al-Jawzi complained about the many visitors who wasted his time. He said, “I then prepared tasks that do not prevent conversation but are necessary, so as not to waste time. I postponed cutting paper, sharpening pens, and bundling notebooks for visiting times so that no time would be wasted.”
Sheikh al-Islam Ibn Taymiyyah was so keen on his time that if he wanted to enter the bathroom, he would tell his grandson or one of his sons to read a book aloud so that he could hear it. It is said that he wrote his famous book “Zad al-Ma'ad” while traveling for Hajj on his mount.
Youth Models
Among the youth of our Ummah, many spend their time in what benefits them and try to manage their time to achieve accomplishments despite the challenges and distractions of the era. “Al-Mujtama” spoke with some distinguished young people who manage to achieve and manage their time despite the challenges, to learn the secret of their success in time management.
Ibrahim Houari, a consultant in project establishment and management and the director of the “Omran” platform, tells us, “A successful day for me starts with the Fajr prayer in congregation, followed by starting my daily activities immediately after the prayer. The best time for work and accomplishment is from dawn until the forenoon, so I organize all tasks before the morning work meeting. As the Prophet Muhammad (peace be upon him) said, 'Blessed my Ummah in its early mornings.'”
He pointed out that what helps him most in managing his day is linking tasks to prayer times and dividing the day into four phases: individual work from dawn to forenoon, then team meetings from forenoon to Dhuhr, from Dhuhr to Asr for calls and client relations, and from Asr to Maghrib for social relations outside professional work. He added, “The best thing is to sleep immediately after Isha prayer because every hour of staying up late affects the next day.”
Houari also said that what helps him organize his time is trying to complete specific tasks before the prayer time begins. There is ample time from Fajr to Dhuhr without obligatory prayers, which is part of the wisdom in the division of prayer times in Islam.
Mohamed Ali, the president of the Egyptian Students Union at the University of Technology Malaysia (UTM) in 2022, believes there is no fixed model for a day. However, there are fixed pillars in the day that should not be overlooked, such as the five daily prayers, adhkar (remembrance of Allah), exercise, and maintaining family ties. Then, daily variable tasks are scheduled, such as attending university, studying a specific subject, or completing certain tasks.
He said that what has helped him manage his time the most is realizing the greatness of his goals. “A person feels ashamed to waste time if they have significant goals. But if the goals are small and require little time, a person won’t mind wasting the rest of their time.”
Ali added, “What has also helped me make good use of my time is involving myself in activities that serve my goals and committing to them. This compels a person to accomplish tasks regardless of their inclination. For instance, someone who wants to exercise should join a gym to compel themselves to commit. Likewise, a student who engages in student activities becomes responsible and is compelled to complete their tasks.”
He pointed out that what disrupts his daily management the most is failing to determine the tasks that need to be accomplished during the day or if less important tasks replace important ones. Therefore, understanding the priorities is essential for organizing tasks.
Ali advises young people to value their time and not waste it cheaply because it is their most valuable asset. They should also feel accountable for their time before Allah.
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Many parents ask the question titled in the article, in light of the increasing magical influence of the “media” on the minds and souls of their children compared to a religious discourse that many of their children do not find attractive, which causes parents to fear for the future of their beloved children.
Raising children to understand and live by religion is not only part of traditional home education but also the responsibility of the platforms of dawah in building a society based on values. These platforms represent the voice of Islam to children whose minds and souls are still developing. This is where the current situation becomes dangerous. With the increasing challenges facing children in today's world, the religious discourse directed at them needs careful study that takes into account their psychological and cognitive development and adopts modern tools that help make religious values and concepts appealing to them.
To understand how to present an attractive religious discourse to children, it is necessary to understand their psychological and cognitive development at different stages, which is detailed in Jean Piaget's theory, one of the most important theories in psychology.
According to the theory, children in early childhood begin with “symbolic thinking,” where they learn through stories and images. This means that presenting religious concepts should be done in a storytelling and visual manner that attracts their attention and helps them understand religious symbols. Quranic stories, especially the stories of the prophets, are ideal content for children's religious upbringing, only if they are presented in a simple, illustrated manner without personifying the prophets according to Islamic Sharia.
This method can contribute to developing a spiritual connection in our children. Contemporary psychological studies confirm that children at this stage need imaginative and cognitive stimulation to interact with the world around them. Therefore, religious discourse should be presented to children through engaging Quranic stories that reinforce religious values in their hearts and link daily behaviors to faith concepts.
This means that presenting the religious message to our children should avoid the traditional rote learning method that relies on presenting information without interaction. This is based on the nature of children's psychological composition, let alone when the opposite values and message of religion are presented by the devils of humanity in the most appealing form!
Utilizing Images
For example, if we combine educational games and electronic applications and teach children how to perform Wudu’ or pray in an engaging way, we will be utilizing images correctly for building their faith. Here, contemporary media such as cartoons or illustrated stories can be beneficial.
Additionally, religious values can be reinforced through training children in various daily life activities that simulate real-life situations they observe in their parents' lives. For instance, when a parent goes out with the child to participate in a simple charitable act, like giving money to the poor, and repeats the prophetic saying: “The wealth of a man will not diminish by Sadaqah (charity).” (Narrated by Muslim), it has a profound impact on the child.
By combining images and stories interactively, we fully employ these tools to serve the religious message, which children find attractive and enjoyable, unlike the traditional rote learning method that is burdensome for adults, let alone children.
From this standpoint, family activities are the primary factor in a child's religious upbringing, as it is the first environment where they are exposed to values. If the child sees their parents committed to praying and encouraging them through interactive storytelling, the child will feel a sense of belonging to the religion as a source of joy and beauty in life, as mentioned in the prophetic saying: “O Bilal, give us comfort by it.” (Narrated by Abu Dawood)
Educational institutions, whether schools or educational centers, also have a complementary and important role. They should adopt educational curricula that combine academic and moral education and ensure that religious concepts are part of daily education, not just separate lessons.
Using games, cartoons, competitions, and trips within schools can effectively motivate children to understand and memorize parts of the Quran or some prophetic hadiths, thereby strengthening their connection to religion as a fundamental part of their identity rather than a duty to be fulfilled.
The challenges facing children today require innovative solutions to enhance the religious discourse directed at them, especially given the excessive exposure to global media that often promotes concepts contrary to Islamic values.
To overcome this problem, parents play a crucial role in determining the content their children are exposed to, along with the shared responsibility of content providers to offer suitable religious content for children through applications like “Muslim Kids TV” and others that combine education and entertainment.
Furthermore, educational institutions in our countries must adopt comprehensive religious curricula that align with technological advancements, using modern tools such as virtual reality applications that help children experience rituals like Hajj or Umrah interactively, thereby deepening their understanding of these rituals.
Renewing religious discourse for children has become a necessity, not only by updating the language but through a comprehensive development process based on a deep understanding of children's cognitive and psychological needs, ensuring that religion is a natural part of a child's daily life by strengthening the relationship between the teachings of the Quran and daily experiences.
However, preparing a successful religious discourse for children requires the participation of all parties, starting with the family, which is the first to impart religious values, passing through educational institutions that should provide appropriate curricula, and reaching media outlets that must offer attractive and beneficial content that enhances the correct understanding of religion. Therefore, the issue requires intervention at the state level—so who will rise and carry this responsibility in its new form?
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Social media has swept across the world, and youth are now constantly connected to these platforms, becoming a primary target and a key component of the discourse they produce. These platforms have played a significant role in shaping identities and changing convictions. However, these media are not products of the Muslim environment, nor did Muslims create them; thus, they have become important tools controlled by others. They can now analyze people's interests and present content that aligns with their perceived personality.
At the same time, young people sometimes find in religious discourse a significant avenue for addressing spiritual voids and fulfilling their spiritual needs. It may provide answers to their existential questions, yet at the same time, they are faced with a multitude of religious sources, leaving them confused and unable to distinguish between right and wrong. Others may feel that religious discourse hinders their freedom or conflicts with their aspirations.
As a result, youth are divided regarding religious discourse: either rejecting it entirely because they see it as an obstacle to their goals, or accepting it based on their personal efforts or relying on unqualified sources. This creates a significant crisis between what they hear, see, and experience in reality.
Religious Discourse Must Be in a Language Closest to the Understanding of Youth, Focusing on High Ideals in Their Realistic Form
Concepts like victory, presented by unqualified preachers, often clash with reality. They offer an incomplete or false idea of victory, which conflicts with reality, leading to either total rejection of the discourse or acceptance of the incomplete version, which is then challenged by a layperson's question that the preacher cannot answer, such as: "Where is the victory that you portrayed?"
Issues like the status of the companions (Sahaba) are also presented by preachers in a way that raises questions in the minds of young people. They present the companions as angelic figures, leaving them puzzled with inevitable questions: If they were so angelic, why did they fight and quarrel among themselves?
Moreover, important concepts related to situations and ranks have been presented to young people in a way that stifles creativity, promotes defeatism, and instills procrastination. As Majid al-Kilani says: "The meaning of reliance on Allah has been turned into justification for randomness, chaos, lack of preparation, and wasting time and resources, whereas it used to mean perseverance and determination after completing preparations and planning.
The meaning of submission to divine will has also changed, becoming a justification for laziness and lack of achievement, whereas it used to mean determination in facing difficulties and disregard for all obstacles except Allah's will" (1).
At the same time, some preachers have narrowed the concept of righteous deeds, limiting it to religious activities, even though the Sharia emphasizes its broad scope, and there are practical examples of this, such as the story of the woman who gave water to a dog, or the one who suggested digging a trench, or changing the battlefield location at Badr, or the one who thwarted the enemies at the Battle of the Trench. Righteous deeds encompass judicial, military, social, and educational work.
Religious Discourse Must Be Contemporary and Relevant to the Reality of Youth, Offering them Psychological and Spiritual Support and Helping them Deal with Challenges They Face in Life
Majid al-Kilani says: "Righteous deeds are the practical translation and full application of the relationships defined by Islamic educational philosophy between the Islamic individual on one hand, and Allah, the universe, humanity, life, and the Hereafter on the other" (2). This broad concept should not allow preachers to justify someone leaving medical studies to study jurisprudence, claiming that jurisprudence is closer to Allah and has greater rewards.
Key Duties
Religious discourse must be in a language closer to the understanding of youth, focusing on presenting high ideals in their realistic form. When speaking of the companions, they should be presented in a way that acknowledges their humanity, without placing them in the ranks of angels or prophets.
The discourse should not promote the idea of a servant waiting for immediate reward, such as linking prayer to increased provision, without explaining the broader concept of provision or the type of prayer that necessitates it. Or by saying: "Whoever does this will get that" or "Whoever performs this act will find this outcome."
Worship is fundamentally based on complete submission to Allah and seeking the reward in the Hereafter. The effectiveness of worship lies in its reward in the Hereafter, not in its immediate reward in this world.
Religious discourse should reinforce the three fundamental existential questions: Where did we come from? Why are we here? Where are we going? These are the questions that Western philosophies, which dominate the Western mind, have struggled with, as they attempt to alter human nature in the name of fixed freedoms and rights.
The concept of Sunnah should also be expanded to include mercy, kindness, honor, generosity, courage, modesty, gentleness, compassion, connection, and charity. The Sunnah should not be limited to a set of external actions, with debates over their importance and the ruling on praying behind someone who neglects them. This is wasted effort that consumes energy without any real benefit.
Educational Institutions Should Refine and Moderate Religiosity in the Minds of Youth Through Their Teachers if the Curricula Fail
Religious discourse must be contemporary and relevant to the reality of youth, providing them with psychological and spiritual support and helping them deal with the challenges they face in life.
Religious discourse must be built on dialogue and interaction with young people, understanding them, and welcoming the beneficial aspects of their ideas.
Thus, we can say that the falsification and simplification of young minds, leading them to waste their lives in confusion, is due to the retreat of religious discourse, its weakness, or the lack of awareness among those responsible for it, or their immersion in promises of quick religiosity that may not bear immediate results. This makes the harm of the discourse on youth greater than the harm of the means that attempt to neutralize them religiously or turn them away from religion entirely.
Necessary Roles
Youth are a vital segment of society, and the shaping of their religious consciousness cannot be left to unqualified preachers alone. Families must also play a role in guiding them to what is beneficial, without adopting an authoritarian or harsh approach that leads to rejection.
We must also highlight the role of religious institutions, which should reach out to young people and not be discouraged by those who say that the sick come to the doctor, and the doctor does not go to the sick. The role of institutions is to knock on the doors of youth and reach them from every window, as established religious institutions in the Ummah hold the closest image of truth and are most worthy of being followed.
Educational institutions must refine and moderate religiosity in the minds of youth, even through their teachers if the curricula fail to do so.
In the end, it is important that these roles are carried out with patience and wisdom in discourse, guidance, warning, encouragement, criticism, and acceptance or rejection. Young people tend to reject discourse that is not based on reason, that adopts coercion as a method, or that limits the range of acceptable views.
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1. Goals of Islamic Education, p. 169.
2. Ibid, p. 44.
Youth is characterized by a flaming sexual desire and attraction to the opposite sex. Without the safeguard of legitimate marriage, one might resort to forbidden actions. This inclination can increase or decrease depending on the environment—whether conservative or loose—and one's level of religious commitment. However, bachelorhood remains a significant danger for youth, especially amid the temptations brought about by modern communication revolutions. These have breached walls, bypassed norms, created cultural patterns opposing our religion and values, and fostered sexual madness and unimaginable practices. In recent years, Arab youth have shown increasing interest in sex, searching for it on social media or storing related files on their phones, highlighting that sex is a pressing concern in their lives. This obsession might lead some down a path of sexual deviation in various forms, causing destructive effects on both individuals and society.
The Lesser Sin and the Greater Crime
Due to the decline in marriage rates in most Arab countries—for reasons we will discuss later—many youths resort to what they call the “lesser sin,” which is sex via the internet or “virtual sex,” as an accessible alternative to marriage. This ranges from chatting and forming relationships, which may transition from virtual to real, to virtual sexual relationships that might also become real. Those who fall into this sin often continue watching pornography, which causes psychological, behavioral, and physical harm, as well as societal damage. Watching such content is like drinking seawater—the more one drinks, the thirstier they become. These individuals also frequently engage in “masturbation,” which, if practiced excessively, leads to physical blockages, microbe transmission, potential failure to perform sexually upon marriage, as well as phobia, anxiety, depression, lack of concentration, self-loathing, and more. Among the challenges facing Arab youth are falling into obscenity and sexual deviations, or what they call the “greater crime,” with its means more accessible in the last two decades than ever before.
Sexual Deviance
Under the force of sexual drive and inability to marry, illicit relationships become common, leading to unusual forms of marriage contracts aimed at legitimizing adultery and evading religious prohibitions. Youth turn to deviant alternatives to satisfy their sexual hunger, resulting in psychological and nervous disorders, and increased social decay, leading to the lack of a partner and instability.
In the Arab world, sexual crimes have risen significantly, becoming notable in public security records. Practices previously confined to the West are now heard of in our region. Surprisingly, studies in traditionally conservative Arab countries now warn of widespread deviance among teenage girls in schools and clubs, alerting to the emergence of even more harmful phenomena like homosexuality, fetishism, and pathological nymphomania, all influenced by Western deviant films available online. These issues result in crimes such as murder, rape, sadistic behaviors, and sexually transmitted diseases that threaten the future of youth and destroy their lives.
Marriage: Our Law and those Before Us
Allah, the All-Knowing, the Most Wise, prescribed marriage for His creation, making it a law for us and those before us among the prophets and messengers. Marriage is a worship for which a Muslim is rewarded: “There are three whom it is right for God to help:The slave whose master has agreed to let him buy his freedom when he wishes to pay the sum, the one who marries desiring to live a chaste life, and the one who fights in God’s path.” (At-Tirmidhi) Through marriage, one fulfills their desires, protects their private parts, lowers their gaze, and safeguards their honor, serving as a shield against psychological illnesses. A society with prevalent marriage is a healthy, strong, and supportive society. Marriage prevents sexual chaos, protects society from destructive diseases, and ensures the well-being of future generations.
Through marriage, Islam closes all paths leading to sexual deviation, commanding the lowering of the gaze and guarding of private parts, warning and threatening against fornication, and punishing those who engage in the actions of the people of Lot—extending to all forms of modern deviance practiced outside the bounds of lawful marriage. Allah says, “Do you approach males among the worlds and leave what your Lord has created for you as mates? But you are a people transgressing.” (Ash-Shu'ara: 165-166) The Prophet Muhammad (ﷺ) said: “If you find anyone doing as Lot’s people did, kill the one who does it and the one to whom it is done.” (Abu Dawood)
Declining Marriage Rates in Arab Countries
Despite the sexual challenges faced by Arab youth, which necessitate swift action to marry them off, there has been a significant decline in marriage contracts across the region. This decline is due to economic crises, rising poverty rates, unemployment, and decreasing wages, as seen in Egypt, or due to high dowries, rising marriage costs, and the housing crisis, as in the Gulf Cooperation Council countries. As a result, marriage has become a heavy financial burden that only those who can afford loans can bear. However, borrowing is a struggle only understood by those who have experienced it, causing many to abstain from marriage.
A study by the Kuwaiti Ministry of Justice revealed that 65% of marriage obstacles are due to high dowries, leading to increased marriages between Kuwaitis and non-Kuwaitis and higher rates of moral and occupational deviation. When official bodies intervened by increasing marriage loans and aid, dowries and marriage costs rose in response. Civil society organizations have tried to address this issue through collective weddings, but the efforts have been insufficient against the sharp rise in marriage costs.
Spinsterhood and Divorce Complete the Tragedy
The failure of marriage projects has caused unprecedented spinsterhood rates in Arab countries, with adverse effects on society as a whole. Gulf countries have seen significant increases in recent years, with rates reaching 70% in the UAE and 45% in Saudi Arabia, expected to rise further due to economic conditions and changing social structures. Similarly, divorce rates have notably risen, nearing half of all marriages in some countries (48% in Kuwait, 37% in Qatar), primarily due to financial constraints and burdensome material demands, including repaying loans and marriage aid spent on extravagant wedding ceremonies and engagement gifts. Consequently, young people avoid marriage out of fear of financial burdens, turning to trivial pursuits such as buying cars and mobile phones, spending hours in cafes, or resorting to drugs and alcohol.
Another worsening phenomenon is the “cheap woman,” where some women offer themselves for inequitable marriages, fearing the label of “spinster.”
Make Marriage Easier
It has become clear that the welfare of the nation depends on easing the process of youth marriage, protecting them from ruin, and seeking the pleasure of Allah, who made marriage a means of safeguarding private parts and preserving honor. Marriage also serves as a way for Muslims to form bonds, extending relationships and fostering love and kinship among them. It provides children, who are the adornment and delight of this world, and opens the doors to wealth and sustenance. Governments have a responsibility to assist young people in marriage, as instructed by Sharia, and families must ease the financial burdens associated with it, for blessings are found in those with lesser expenses. Society should return to consumption patterns that differ from the wasteful ones that have invaded and ruined our homes. The youth themselves bear a significant part of the responsibility; if they desire to avoid the temptations of sinful attractions, they should strive earnestly for marriage and commit to good deeds while avoiding evil. For those who seek chastity, Allah will grant it to them.
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Gen Z is considered one of the most prominent generations that grew up amidst unprecedented technological and cultural transformations. They were born in the era of accelerated globalization and digitization, making them more connected to technology and more open to the outside world.
However, this generation faces complex challenges, ranging from the pressure to adapt to rapid changes to the loss of traditional identity in the face of the overwhelming culture of globalization.
Between those who view them as pioneers of change and creativity, and others who see them as victims of market policies and global culture, Gen Z stands at a crossroads. This necessitates a deep understanding of their actual role in building the future. Are they the leaders of the next transformation, or has globalization placed them in a vulnerable position as passive recipients?
Who is Gen Z?
Gen Z refers to individuals born between 1997 and 2012. This generation, raised in a digital environment from childhood, is the first not to know a world without the internet or smartphones. As a result, they are highly adept with modern technologies. According to an analysis by McKinsey & Company in 2020, Gen Z constitutes the majority of Africa's population and is expected to make up a quarter of the Asia-Pacific region’s population by 2025. In Canada, this generation represents 17.6% of the population, while in the U.S., they made up about a quarter of the population as of 2015.
By 2030, Gen Z is expected to constitute one-third of the global workforce, with consumer spending reaching $3 trillion. They are also 2.5% more efficient than millennials and 8% more efficient than Generation X. This generation tends to favor companies with environmental and social visions, as studies show that 73% of them prefer purchasing from companies that support environmental causes and contribute to innovation.
Additionally, Gen Z has grown up in a world dramatically altered by globalization, where cultures have intertwined, and markets have merged globally. They not only witnessed the digital revolution but also experienced the deep transformations brought about by globalization in communication, work, and education. In this interconnected environment, information has become available around the clock, giving Gen Z unprecedented opportunities to interact with various cultures. However, globalization has also introduced new challenges regarding identity and adapting to rapid changes in economic and cultural fields.
Gen Z and the Digital Revolution
Gen Z’s life has been intertwined with the internet and social media since their early years, making technology an integral part of their personality and thinking. Their relationship with technology has evolved to the extent that many of their daily activities, from learning and entertainment to work and social interaction, depend entirely on digital tools.
Technology has allowed this generation to access diverse sources of information and education, making them more independent in acquiring knowledge and forming opinions. It has also shaped their interests, giving them the freedom to choose what they follow and learn based on their individual preferences, away from the influence of traditional media.
For Gen Z, their digital identity is not just an extension of their real-life identity; sometimes, it holds even greater significance. They have grown up with virtual identities, allowing them to express themselves freely and form their own communities on digital platforms. This has given them more space for self-expression and social interaction. However, this close attachment to technology has also created challenges related to privacy, identity, and psychological stability.
The Struggle Between Identity and Integration
Globalization has had a negative impact on the cultural identity of Gen Z. It has led to a decline in cultural particularities and the dismantling of deeply rooted values and traditions in Islamic societies. Globalization has opened doors to the influx of ideas and practices from around the world, with Western cultures infiltrating traditional Islamic identity. This has resulted in the fragmentation of identity and the erosion of many values that form important pillars of the moral and social structure of this generation.
Music, movies, fashion, and Western philosophical ideas have become easily accessible, allowing Gen Z to adopt lifestyles and behaviors that do not necessarily align with Islamic culture. While globalization is often promoted as increasing openness and diversity, in reality, it immerses young people in a quagmire of mixed identities, leading to the erosion of loyalty to authentic Islamic identity and encouraging the adoption of lifestyles detached from local values and principles.
Globalization has deepened the psychological struggle for this generation between preserving their Islamic identity and being drawn toward globalization and its values. Many members of Gen Z often feel torn between their commitment to the customs and traditions of their Islamic nation and their attraction to the values of globalization, which encourage individualism and a departure from collective values and ethical principles. This conflict is clearly reflected in their attitudes toward issues of identity and culture, as many find themselves at a crossroads between adopting superficial Western values and holding on to their faith-based roots.
Some members of this generation face pressure from their families and communities to preserve their Islamic traditions, which serve as a fortress against moral collapse. However, they also feel that these values restrict their personal freedom and conflict with the material modernity offered by globalization. Studies indicate that this internal conflict can lead to a loss of belonging and a sense of being torn between Islamic identity and the values of globalization. Hence, there is a need to reinforce Islamic values and activate the role of religious and cultural institutions to help Gen Z resist these cultural challenges that threaten the stability of their Islamic identity.
Globalization has shown a profound impact on the identity of Gen Z, causing a fluctuation between holding on to Islamic origins and being influenced by global cultures. Facing this challenge requires enhancing awareness of Islamic identity and re-establishing religious values, which will protect future generations from drifting into cultural dependence
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Ahmad, & Omar Abduljabbar Mohammed. (2023). "Generation Z: A New Social Segment with New Characteristics and New Theoretical and Methodological Challenges." Journal of the Future of Social Sciences, 12(1), 85-95.
It's very likely that you will receive questions from your child or grandchild about Allah the Almighty, Jannah, Hell, death, resurrection, judgment, the Day of Resurrection, and other logical inquiries. Answering these questions provides the first building block in the faith foundation of children.
Many families make the mistake of avoiding these questions, giving illogical answers, or trivializing them, not giving them the necessary attention. This can negatively affect the child's perception of the Creator, His nature, the reality of existence, and the mystery of the universe.
Building the Tawheed (monotheism) in the youth starts from an early age before their minds and hearts are polluted with deviant ideas, false beliefs, and materialistic theories that corrupt the heart, negate the spirit, and mislead the mind, leading to atheism and irreligiosity.
When a child sees their parents praying, doing rukoo’, and sujood, this behavior is naturally imitated. However, the child internally questions, What are they doing? Why? What are they murmuring in their prayer? These are innocent and legitimate questions, and answering them plants the seed of faith and Tawheed in their soul, teaching them that there is a God to whom we pray, supplicate, and seek all good, and from whom we seek refuge from all evil.
Questions continue to come from a child trying to form a simple understanding of the things around them, compatible with their age and mental abilities. When they ask, Where is Allah? The answer would be: In the heavens, He is the God of the universe, the Creator, the Powerful, the One who brings down rain and moves clouds, the One who created your eyes, ears, hands, and feet. Enumerate the signs of Allah in the universe and the wonders of His power to reassure the child's heart that there is a Creator for this universe.
Your child may ask: I want to see Allah. Don't be upset, confused, or stutter, but honestly and confidently tell them: You will see Him, and I will see Him when we enter Jannah together as a reward for our good deeds in this world and our recompense in the Hereafter. Instill in them a longing for Jannah and its delights, where there is what no eye has seen, no ear has heard, and no human heart has imagined. Your child will listen intently when you talk about Jannah and its contents.
If they insist on seeing Allah, tell them that He sees and hears us. If we want to see Him, we should reflect on His ayahs: “Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.” (Al-Baqarah: 164)
Let them feel that Allah is with them, sees them, hears them, watches over them, and knows the secret and what is even more hidden. The Prophet used to teach his companions, including children, the foundations of faith. He said to Ibn Abbas, “O boy! I will instruct you in some matters. Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help. And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The pens had been lifted and the ink had dried up.” (At- Tirmidhi, who categorized it as Hadith Hasan Sahih)
Meditation Experience
When you take your child before sunrise or sunset for a meditation session, you open up new perspectives for them to contemplate Allah's signs. Who created the sun and the moon? Who brings the night and the day? Who created the earth and the mountains? Gradually, they will be convinced of the existence of a Creator for this universe, a Lord we worship, and there is no god but Him.
Let their mind think, reflect, understand, and be guided on its own when you answer their inquiries with questions that enlighten their mind and heart. Who created water? Who created air? Who made plants grow? In the hadith, the prophet says, “Reflect deeply upon the creation, but do not reflect upon the essence of the Creator.” (Al-Albani categorized as Hasan)
When you bring a small pot, have your child fill it with soil, plant seeds of wheat or corn, or other plant seeds, and water them. They will watch day by day how the plant grows, who brought the plant out of the soil, who gave it its green color, and who created the fruits, vegetables, trees, and flowers. They will be convinced that Allah is the Creator, and there is no deity but Him. They will feel what you recite to them from the Holy Quran: “Who created me, and He [it is who] guides me. And it is He who feeds me and gives me drink. And when I am ill, it is He who cures me. And who will cause me to die and then bring me to life. And who I aspire that He will forgive me my sin on the Day of Recompense.” (Ash-Shu'ara: 78-82)
I remember in my childhood when a small duckling I had died, my mother taught me to cover it with a piece of cloth and bury it next to the wall of the house. I cried over it, but I learned the meaning of death, and my mother taught me that humans also die, but the difference is that they will be resurrected again to be judged for their deeds. If they were righteous, they would go to Paradise; if they were wicked, they would go to Hell.
Do not avoid your child's questions or tell them to be quiet. Do not scold or mock them. Respect their mind and provide logical answers. Be a role model at home; let them see you pray, read the Quran, and supplicate to Allah. They will respond, explore, and discover what indicates the existence of Allah and faith in Him. Then, they will learn about Allah’s Messenger, peace be upon him, and the pillars of faith and Islam. This is how the doctrine of faith is instilled in the heart, soul, and mind of your child, so they grow up believing in Allah, His angels, His books, His messengers, the Last Day, and divine destiny, both good and bad.
Be simple in your answers, suitable for your child's age. Relate the answers to tangible things your child understands. Use storytelling, drawings, and pictures, and take advantage of visual aids and modern tools to answer their questions and convey what you want to their heart and mind.
Ibn al-Qayyim said: “Whoever neglects teaching their child what benefits them and leaves them without guidance has committed a grave offense. Most children's corruption comes from the parents' neglect and their failure to teach them the obligations of religion and its practices, resulting in their loss as children and their lack of benefit to themselves or their parents as adults.”
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Since the dawn of time, children have been exploring space, finding new things, and picking up knowledge. Children have a natural sense of wonder, it is important to encourage this curiosity rather than to suppress the adventure. Stopping kids from being naughty can result in the inability to solve conflicts later in life by youth, so it is crucial to deal with them helpfully. First of all, we look at how kids think about sin and why it's important not to try to prevent it.
First of all, naughtiness is nothing but a natural part of the child's disposition.
Children are born to roam and explore the world around them; this normally leads to misbehavior. According to the most popular child psychologist, Dr. Stuart Brown, "Children are wired for curiosity and enthusiasm, and it's our job as parents to learn how to encourage and channel that enthusiasm" (Brown, 2012). This could have its inbuilt creativity and motivation completely subdued if it is held in tight reins.
Secondly, when the naughtiness of a child is suppressed, negative emotional effects may result.
Crushing children where they are foibles leaves them frustrated, angry, or humiliated. That may affect their emotional life in the long term. The American Psychological Association has revealed that "Suppressing emotions can lead to anxiety, depression, and even physical health problems" (APA, 2019). Children's feelings need to be recognized and validated; they shouldn't be smothered.
Thirdly, at times behavioral problems arise due to suppressed naughtiness.
If children's normal impulses are repressed, they might be driven to act out in rebellious or destructive ways in a vain attempt to express themselves. According to Dr. Alice Miller, "The more a child's natural behavior is suppressed, the more he will resist" (Miller, 1995). Within such parameters, parents may inadvertently be creating behavioral problems that prove hard to control by attempting to suppress naughtiness.
Consequently, the suppressed naughtiness of the child develops into low self-esteem.
It can lead to a sense of inadequacy or unworthiness, resulting in a low self-esteem evaluation. According to the National Institute of Mental Health, "children who experience low self-esteem are more likely to develop depression, anxiety, and other mental health issues" (NIMH, 2020). In this light, when parents accept and support this mischievous nature of children, they boost their self-confidence and self-esteem.
Fifthly, the naughtiness of children needs to be guided rather than simply suppressed.
Instead of suppressing the naughtiness, parents should teach children those skills which would enable them to express themselves appropriately. Teaching boundaries, empathy, and impulse control to children is a sure way of steering their natural exuberance and energy toward appropriate channels.
Sixthly, individuality is important.
Children come into the world with their unique individuality, including their nature, interests, and talents, so it is possible that suppressing naughtiness will stifle this and eventually cause a lack of self-expression. If children's individuality is embraced and celebrated, then parents can help them develop a sense of self and a sense of purpose.
Seventhly, what is called for is the appropriate balance between discipline and liberty.
While discipline is essential to teach children right and wrong, it would not allow any naughtiness at all; too much may suppress it, which can be balanced by giving the child some freedom. Parents will enable the child to have some space to explore and learn while teaching them boundaries.
Eighthly: Suppressed naughty behaviors resurface later in life.
Research shows that "unresolved childhood traumas and unexpressed emotions can resurface later in life, causing harm to the individual and those around them" (Abraham, 2019). Tracing mischievous behaviors in a child and bringing them to an end will prevent the development of problems into long-lasting ones.
Ninthly, causes of the naughtiness need to be identified and addressed.
Much naughtiness is an attention-seeking or acting-out behavior that can indicate emotional or environmental imbalances. Parents' awareness of the source of the problem might prevent further problems from happening if addressed effectively. As Dr. Daniel J. Siegel states, "The key to understanding and addressing naughty behavior is to understand the child's inner experiences and needs" (Siegel, 2012).
Finally, suppressing children's naughty tendencies can be harmful.
So, by holding back creativity, curiosity, and self-expression, they might unintentionally cause a loss of motivation or a feeling of being without hope. The American Academy of Pediatrics says that "kids who are held back can start to feel helpless and without hope, which can lead to sadness and worry" (2018).
Naughtiness is a part of being a child and can be dangerous when suppressed. As a parent, one should encourage creativity, curiosity, and self-expression by embracing their naughtiness. One does not need to extinguish naughtiness but instead, channel or teach children the skills to express themselves appropriately.
The summer season comes as a unique time window that young people in the Arab world welcome with great enthusiasm. Away from the burdens of studying and the pressures of exams, summer carries within it a golden opportunity to acquire new skills and enjoy leisure time. However, this precious time can turn into a real challenge if not wisely utilized, manifesting in how to direct energy and time towards what is beneficial and enjoyable simultaneously.
When time turns into a space of emptiness, young people find themselves at a crossroads: either they drown in a sea of aimlessness or sail towards achievement. This concept is reflected in the well-known prophetic saying: " Two blessings which many people squander: Good health and free time." Therefore, summer is not just a season; it is a significant time window that grants Arab youth the opportunity to think outside the academic box, discover their talents, and hone their skills.
Self-Development
In a study published in the Journal of Youth and Adolescence in 2018, researcher Patrick Benmer explored the role of summer programs focusing on science and technology in encouraging young people to engage more in these fields. He concluded that summer can be an ideal time for young people to explore their scientific and technological interests in an informal learning environment.
Additionally, a study conducted by Harvard University in 2018 showed that non-academic summer activities can enhance young people's problem-solving and critical thinking skills. Examples include short training courses in fields such as programming, graphic design, or learning foreign languages, contributing to the development of youth skills and better preparing them for the future job market.
On a mental health level, summer vacation can serve as a period of "renewal," according to a 2019 study by a research team at the University of Chicago titled "What Engages Youth in Summer Learning?" The study indicated that summer programs that include outdoor activities help improve young people's mental health and enhance their sense of well-being.
Volunteering and Sports
Encouraging youth to engage in volunteer activities aligns with this direction. A study conducted by the Social Work Research Institute at Princeton University in 2020 found that these activities significantly enhance young people's sense of belonging and social responsibility. Examples include local or international volunteering programs, such as participating in cleaning campaigns, helping those in need, or volunteering in public libraries.
Sports can also be classified as a self-development activity. They are not just a means of entertainment but a lifestyle that promotes physical and mental health, as demonstrated by a study published in the British Journal of Sports Medicine in 2019.
The study reported that regular physical exercise helps reduce stress levels and improve the mood of young people. Therefore, summer can be an excellent time for engaging in various sports.
Although many Arab countries' ministries of youth adopt sports programs as a summer recreational activity, such as the "Future Champions" program launched by Egypt's Ministry of Youth, many of these programs fail to reach the broader youth sector in those countries. Additionally, the shortage of free or low-cost sports facilities limits their ability to accommodate the millions of young people who represent about one-third of the Arab world's population, according to United Nations statistics.
Travel and Exploration
Travel and trips during the summer can be a great way for young people to broaden their horizons and gain new experiences. A study conducted by the Tourism Research Center at Stanford University in 2021 indicated that travel enhances cultural awareness and opens new doors for self-learning.
The "Saudi Summer" program, launched by the Ministry of Culture in the summer of 2021, is one example of projects encouraging Arab youth to explore cultural heritage and tourist sites. However, enhancing cooperation with travel agencies to offer discounts for youth and organizing educational trips aimed at developing cultural and historical awareness remains insufficient in most Arab countries.
Talent Development
Various forms of art are activities that contribute to the development of the creative aspect of young people. A study conducted by the University of California, Los Angeles in 2022 showed that engaging in artistic activities enhances creative thinking and the ability to express oneself.
One of the pioneering projects in this regard is the "Sharjah Art Summer" launched by the Sharjah Art Foundation. It includes workshops and training sessions in various art fields, allowing young people to develop their artistic talents.
However, the problem of reaching the broader youth sector still exists. Most of these programs' activities remain elite and do not cover the larger number of talented young people in the Arab world.
Future Planning
Another angle to utilize summer leisure is planning for the future, both academically and professionally. A study conducted by Yale University in 2019 found that young people who use the summer to plan for their academic and career futures achieve greater success in life.
One of the prominent Arab programs in this context is the "Talent Development and Management" program launched by King Abdullah University of Science and Technology (KAUST) in the summer of 2021. It aims to provide career and academic guidance to youth through workshops and training courses.
However, such initiatives lack the provision of free career counseling centers and the organization of educational and career fairs that highlight the various options available to youth, reaching a broader segment of them.
Building Relationships
"Social relationships" represent one of the most important areas to direct youth energy during summer vacation. These relationships are a vital part of young people's lives, and summer time can be used to strengthen them. A study published in the Journal of Social Psychology in 2020 showed that strong relationships contribute to improved mental health and reduced feelings of loneliness.
The study recommends organizing meet-ups for youth with friends or joining groups interested in shared activities to strengthen their social bonds.
One of the notable Arab programs in this regard is the "Generations Meeting" program, launched by the Beirut Youth Foundation in the summer of 2022. It aims to strengthen bonds between youth and the elderly through joint activities such as cultural and sports workshops.
However, such initiatives remain limited. Social organizations need to enhance initiatives that bring generations together and provide safe and suitable spaces for these social activities.
Combining volunteer work, sports activities, future planning, and expanding social relationships is the ideal way to utilize the summer season productively and constructively. To achieve the optimal utilization of the summer vacation period, ministries and agencies responsible for youth in the Arab world need to adopt comprehensive and diverse strategies that support skill development and open new horizons for learning and free training outside the academic framework.
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The education sector in Sudan is facing the danger of losing an entire generation of students, turning them into a sector of dropouts haunted by the specter of illiteracy. This is due to the destruction of many schools, the seizure of schools by rebel forces and their conversion into military barracks, as well as the fleeing of teachers from the horrors of war in search of livelihoods to support their families. A significant number of teachers have also been killed by rebel forces. This sector is experiencing an unprecedented crisis since Lieutenant General Mohamed Hamdan Dagalo "Hemetti" declared rebellion against the army on April 15, 2023.
The war has led to a complete disruption of the educational process in many areas, causing millions of children to be displaced and turning many schools into shelters for the displaced.
The Sudanese Teachers Committee has confirmed that most public education institutions in conflict-affected areas are not ready to receive students due to their destruction by shelling or their use as platforms for war or military barracks.
UNICEF: Sudan on the Brink of Becoming Home to the World's Worst Education Crisis
The United Nations Children's Fund (UNICEF) has warned that the collapse of the educational system in Sudan constitutes a disaster for an entire generation. The escalation of violence and insecurity in many areas has led to the closure of more than 10,000 schools. The organization estimates that 18 million children have been out of school during the war in Sudan, and as the conflict enters its second year, this figure is expected to reach between 19 and 21 million children due to some ages reaching school age.
Mandeep O'Brien, UNICEF's representative in Sudan, explained that Sudan is on the verge of becoming home to the world's worst educational crisis. She added that children have experienced the horrors of war, and now, having been forced to leave their classrooms, teachers, and friends, they are at risk of falling into a void that threatens the future of an entire generation.
Abdelkader Abdullah, Secretary-General of the National Council for Childhood, explained that the armed conflict has forced 3 million school-age children to flee from the Darfur region, while 2.5 million other children have been displaced from Khartoum state, and 1.2 million children from the Kordofan region. This mass displacement has exacerbated the educational crisis, depriving many children of the opportunity to continue their education.
Sudanese Set Up Alternative Schools and Institutes in Homes and Mosques as Safe Educational Experiments
The closure of schools has led to new problems in Sudanese society. The rate of marriage among girls who dropped out of secondary and preparatory stages has increased, especially after two cohorts of secondary certificate students accumulated due to the impossibility of conducting exams last year. This has also pushed male students into the labor market in search of money to meet their needs and the needs of their families. These issues are compounded by chronic problems such as a lack of textbooks, insufficient schools, and teachers migrating abroad.
Poverty Haunts Education
The education system in Sudan faces enormous challenges beyond the effects of armed conflict, with poverty casting a dark shadow over children's opportunities for education. Teacher Iman Murtada, with 25 years of experience in education, points out that the fundamental reasons for school disruptions in Sudan go beyond displacement and war to include the extreme poverty many families endure. As economic conditions worsen, the idea of sending a child to school has become a luxury many parents cannot afford.
Researchers confirm that hunger resulting from armed conflict reduces communities' willingness to send their children to school, pushing them instead to the labor market to earn a living. Hungry children cannot concentrate on their studies, lack the energy needed for learning, and the situation worsens with the lack of security due to displacement and refuge, making education a secondary issue for many families.
The Sudanese Armed Forces revealed the presence of a large number of children recruited as fighters by the Rapid Support Forces in exchange for money and promises of war spoils. On several occasions, the army has presented hundreds of these children, most of whom are of secondary and university age.
Leaders of "Justice and Equality" and "Sudan Liberation Army" Set Up Schools to Educate Students in Their Homes
International organizations have warned about the recruitment of children attributed to the "Rapid Support Forces," especially with reports of children being chained to four-wheel-drive vehicles to prevent them from fleeing the fighting. Education experts view child recruitment as one of the worst factors threatening the educational process in the country, as it provides boys with money and fake heroics that appeal to them during adolescence.
Crisis Challenge
Sudanese people have been establishing alternative schools in homes and mosques as safe educational experiments, and this initiative has met with reasonable success in secure states. Many retirees have volunteered to manage these schools and take on the roles of teachers, who are in short supply in the states due to many fleeing to neighboring countries, being killed by the Rapid Support Forces, or even joining the combat operations
Leaders from the Justice and Equality Movement and the Sudan Liberation Army have adopted the establishment of schools and institutes to educate students in their homes. The Sudanese curriculum is taught along with memorization of parts of the Quran and some general information on how to avoid conflict zones and maintain personal safety.
These home schools have gained widespread recognition in El Fasher, the capital of North Darfur, which has received a significant influx of African tribes from the other four Darfur states now controlled by the Rapid Support Forces. One of the most successful examples of home schools is the "Mashaal" schools, which are increasingly popular among students.
UNICEF Established 1,000 Safe Learning Spaces and Enrolled 941,000 Children in Education
Among the grassroots initiatives addressing the education crisis is the "People’s Teacher" initiative, which has branches in the city of Damazin, the capital of Blue Nile State. The initiative has successfully established three centers in the city, accommodating over 400 students of basic education age, focusing primarily on receiving students displaced from other states.
UNICEF reported that it has successfully created 1,000 safe learning spaces and enrolled 941,000 children in education. In a serious attempt to reach children in conflict areas, the organization has provided a digital platform designed to meet the needs of conflict-affected children. This platform is free and provides access to the Sudanese curriculum. To address the issue of disrupted communications, the organization has also provided comprehensive educational programs that are updated every two months without requiring internet access.
Nevertheless, the devastating effects of war on the educational process in Sudan, affecting students both internally and externally, can only be mitigated by ending the conflict, halting the war, and starting an extensive process of rebuilding the educational system, including schools, textbooks, and teachers.
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The French newspaper "Le Monde" published a report emphasizing the negative effects caused by Israeli occupation on higher education in Gaza, whereas all 12 universities in the region have been destroyed or seriously damaged.
The newspaper" reported how the Israeli occupation forces had destroyed all the institutions of higher education within the Palestinian territory killing three university presidents, some 100 deans, and university professors killed by Israeli force.
According to Bisan Al-Qulagh, gaining admission to a university in Gaza, for example, was hailed as a "gateway to independence" for Palestinians. She remembers how ecstatic she was, receiving the call with the news of her acceptance into the Clinical Pharmacy program in September 2021. Now, her university is nothing but a heap of rubble: the Israeli army bombed and eradicated it in December 2023, two months after the war on Gaza.
Meanwhile, the Israeli occupation army has, since destroyed or damaged, making strikes and shelling, 12 universities in Gaza. It is such that, almost 75% of the educational infrastructure regions stand to be affected, included in the above-listed educational establishments, the United Nations notes.
"Gaza used to be very beautiful. My university, not far from the sea, was very wonderful. Before October 7th, Gaza was that place," said Bisan, a 20-year-old student of Gaza. In Sharjah, which is in the United Arab Emirates, her father works. She said that while a bachelor's degree takes three years in this Gulf emirate, and more so in her case, "100,000 dirhams (25,000 euros)" would be lost and concluded, "We didn't have [the resources]," and this would probably explain why she was beside herself on obtaining a seat at one the universities in Gaza.
"I no longer know what to do with my life"
At eighteen years of age, she left the house of her parents and went on to live with her grandparents in the city of Gaza, residing very near to the university campus. Bisan had got accustomed to sharing videos of herself with friends through her Instagram, either at the university, in the classroom with friends, or even in the laboratory breathing in chemistry.
She had landed in Abu Dhabi at the end of February and was evacuated with her mother and sisters. "The two years I spent at the University of Palestine were the best thing that ever happened in my life. Today, I don't have a clue what my future will turn out to be. What would happen to two years of my studies that have no value anymore? Have they all gone to waste?" she asked.
Killing Over 95 Deans and Professors
Hence, the war in Gaza has changed the relationships between Israeli secular and religious. The Israeli strikes in Gaza were declared by the Geneva-based Euro-Mediterranean Human Rights Observatory, which published that these have destroyed the higher education infrastructures. Furthermore, It was calculated to be more than 200 million euros. It has killed at least three university presidents since October 7th, over 95 deans and professors, and forced around 88,000 students to suspend studies, joined by 555 other students deprived of travel abroad due to the violations.
Al-Isra University
In the first days of the invasion, the Israeli occupying forces converted some facilities in Gaza into barracks or prison cells before destroying them. The Al-Isra University, destroyed on the 17th of this month during bombardment, belongs to this group, images of which were shared on social networks. The management of the center affirms that, before the detonation, troops took ancient artifacts from the national museum installed in one of the wings of the institution.
This is what October 7th did. What if that hadn't happened, too? Also, its main campus is located in Gaza City, and one of its branch campuses is in the Maghazi area; all three of these facilities were bombed in three successive air strikes on October 11th, 4th, and 21st of November 2023. Before October 7th, Karam Jad Allah had just turned 22 and was a student majoring in French and English literature at Al-Azhar University. He intended to apply for a Master's degree in Law to a university in Brussels.
"We had top-level professors," said the young man, now a refugee in Rafah, where he distributes food for a charitable organization in the area. "Millions of dollars were invested in recent buildings in my university. There were a lot of trees. We used to have top-line professors. Sometimes after losing something, you come to realize how valuable it was."
Differently, Zuheer Khaleel - the founder and first president of the Palestine University who fled from the sector to Egypt in November thanks to his British citizenship, repeats: "This senseless bloody war. " it is noteworthy to mention that Zaheer is a civil engineering doctor from a British university who went in 1989 to give his lectures in Gaza. He had seen many other wars shake the coastal region, but the scale of the current war greatly worried him about the future.
Khaleel told University World News: "What is happening in Gaza is a war on education. We built the academic infrastructure with our sweat, blood, and thanks to donations. It took us a long time to prepare the labs at our university since the equipment had to pass through Israeli customs. We have not completed our work to repair the damage from the previous war, in 2014. How long shall it take this time to rebuild everything?"
Among the most prestigious universities in the sector, the newspaper notes, was the Islamic University in Gaza, where, 68 years old, and a teacher in English literature, worked Akram Habib. The professor, who left for Turkey, says, "We created an elite in Gaza. My former students became ambassadors, lawyers, engineers, police officers, and teachers. And today, many of them have been killed."
Can the Israeli assassination campaign against Hamas have unexpected outcomes? The newspaper noted that "the college was a stronghold of pro-Hamas activities as the place where most of the executive directors of the movement studied, was bombed on October 11th, 2023." Habib responds to this, saying, "The Israelis say Hamas founded it, which is not true. But if this is true then why were other universities targeted in that manner? Why do we see Israeli soldiers photographed in front of its destroyed facilities? We can only think that this war has only one goal: to turn Gaza into an uninhabitable area."
“Religious institutions play a crucial role in supporting youth educational clubs, whether official or otherwise.” This is what experts emphasized to “Al-Mujtama,” highlighting the significance of this role and its activation in current times with clear guidelines. This is to preserve the cultural and religious identity of the rising generations and fortify them against reality's dangers.
Dr. Hani Al-Azhari, professor of Islamic Sharia at the Faculty of Law, Ain Shams University in Cairo, points out in his interview with “Al-Mujtama” that religious institutions (institutions of religious sciences) have a significant role amidst the pressures facing youth, including temptations and challenges from all sides. Therefore, it is highly beneficial for these religious institutions to focus on youth gatherings, mainly centers and clubs.
Al-Azhari refers to the concept of “preaching convoys” implemented for several years by the Egyptian Ministry of Awqaf (endowments), extending beyond the mosques to reach everyone in their places, including youth in their clubs and centers. He emphasizes the importance of formally sponsoring them and expanding their scope effectively.
Dr. Al-Azhari: Significant pressures on youth require action from preachers to support them.
The Islamic Sharia professor believes that libraries in youth clubs and centers could serve as meeting points where scholars and preachers engage with these youth in educational seminars. He points out that early in his career, he visited many youth centers in Egypt and found libraries neglected, often stocked with only a few books. However, he now sees the necessity to revive libraries in youth centers and clubs, equipping them to be venues where scholars and youth come together to foster religious awareness.
Dr. Al-Azhari highlights that organizing educational seminars has become crucial to address the challenges and attacks on youth and societal identity. He emphasizes the importance of moving beyond mosques to squares, centers, and clubs to effectively spread Islamic teachings to those in need, who may only attend mosques for Friday prayers.
The professor additionally stresses that the responsibility should not solely fall on religious institutions, asking: What good are the activities of religious sciences institutions with youth in their clubs and centers without concerted efforts from all relevant institutions working alongside scholars to successfully fulfill their role and convey the true essence of religion to youth and future generations?
Modern Means
In turn, journalist Ismail Al-Fakhrani, former deputy editor-in-chief of the Cairo-based newspaper “Al-Ahram,” says to “Al-Mujtama” that the current situation faced by religious institutions should have absolute positivity in protecting youth who are navigating a painful reality amidst waves of cultural and intellectual invasion, atheism, and Western conflicts over their minds.
Al-Fakhrani adds that this challenging reality necessitates religious institutions to actively engage with youth in clubs, centers, and other venues, rather than remaining passive, in order to educate, nurture, reform, and prepare them to confront current difficulties.
Al-Fakhrani: The youth face campaigns of cultural and intellectual invasion and must be protected.
Al-Fakhrani, therefore, proposes that religious institutions launch comprehensive campaigns to educate youth in their clubs, enlightening them about the dangers of their current reality. These efforts aim to guide them away from corruption, illuminate their minds with religious principles, instill a sense of pride in their identity, and alert them to intellectual and cultural threats. Because religious institutions are the natural incubators and fortresses that must protect the youth from all dangers.
He emphasizes adopting a gentle approach in dialogue and debate with youth, utilizing modern means of education that accommodate technological changes and youth environments, and also suggests the organization of youth trips and camps.
Meanwhile, journalist Tarek Mahmoud Al-Sabai, specializing in youth and sports affairs, stresses to “Al-Mujtama” that youth clubs and centers are strategic venues for any institution wishing to convey awareness, advertising, or informational messages. This places responsibility on religious institutions to effectively reach youth in these places using advanced, contemporary methods, appropriate language, and activities that resonate with the youth's interests and preferences.
Additionally, he highlights that, according to regulations, youth centers are civic educational bodies that contribute to the development of youth by investing their free time in various cultural, social, sports, and national activities, aiming to equip them with necessary skills. Therefore, the management councils of these centers and clubs should initiate protocols for collaboration with all religious institutions to implement their regulations. Religious institutions should also strive to launch extensive campaigns in partnership with these youth and sports institutions to convey their religious messages to young people and adolescents.
Al-Sabai suggests launching campaigns and cooperation protocols to support the rising generations.
Al-Sabai points out that the presence of representatives from religious institutions in youth clubs and centers should be based on foundations and studies, not random methods, to yield results in educating and raising awareness among the youth. He explains that it begins with the attire of the preacher—whether male or female—which should be suitable for the atmosphere of clubs and centers without compromising the preacher's integrity or religious guidelines. It also involves selecting youth for such preaching tasks to facilitate communication with the new generation of youth and adolescents, currently referred to as “Generation Z.”
Field Study
In a recent field study titled “Religious Institutions and Their Role Towards Youth Issues and Problems,” researcher Nesreen Sadek argues that religious institutions play a crucial social role in society in general and specifically towards youth. However, the functional role of these institutions towards youth in contemporary times still requires more attention and efforts to connect youth with religious institutions.
The study employed a survey tool applied to a sample of 148 students from the Faculty of Arts, Mansoura University, north of the Egyptian capital Cairo. Its results indicate that the social reality within which youth live encompasses numerous challenging circumstances, economic problems, and social and cultural changes that inevitably leave their mark and significantly impact their present and future.
The study recommends enhancing the role of religious institutions towards youth by actively providing advice and guidance, raising awareness through seminars and meetings, correcting misconceptions, and protecting them from deviation and extremism.
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The dispute over whether university must be cost-free is a crucial problem in modern-day culture. With increasing tuition expenses plus the enhancing relevance of college in the worldwide economic situation, the disagreement for tuition-free university has actually never ever been extra appropriate. We’ll try to check out 8 reasons university must be cost-free, making use of different resources to give a detailed evaluation.
Education is a basic right that must come to all people no matter their monetary history. By making university totally free, we can make certain that everyone has the chance to go after college which is crucial for individual growth plus public progression.
The huge quantity of pupil funding financial obligation, which has actually reached an astonishing $ 1.7 trillion in the United States is a worry that prevents grads' monetary liberty as well as financial engagement. Free university would certainly reduce this financial obligation permitting grads to purchase their futures without the weight of loans.
An informed labor force is a keystone of a durable economic climate. By getting rid of the economic obstacles to university, we can develop a much more proficient labor force that adds to financial advantage plus development, profiting the whole nation.
Free universities adopt social equity by offering equivalent chances for education and learning to all residents. This is critical for linking different social and economic classes together with making sure that everybody has a reasonable shot at success.
Without the tension of tuition charges along with monetary restrictions, trainees can focus on their researches. This results in much better scholastic efficiency, greater college graduation prices plus a much more skilled labor force.
A tuition-free university system would certainly create a labor force that is not just bigger yet likewise much more varied and also versatile. As the work market develops having a well-educated labor force is essential for fulfilling the needs of the future.
When university is cost-free, admission can be based entirely on value instead of the capacity to pay. This urges a meritocratic system where ability as well as effort are the key determinants of academic development.
Many nations provide totally free university education and learning which places them at a benefit in the worldwide market. To continue to be affordable it is important for countries like the United States to take on comparable plans along with purchase their personnel.
Prolonging the Argument
Past these 8 factors there are extra aspects to take into consideration when supporting tuition-free universities. The social advantages of an extra-informed populace cannot be overemphasized. With college, people are much better equipped to participate in public tasks, add to their areas plus make educated choices in the political ball. In addition, research study reveals that cost-free tuition programs urge even more trainees to go to university as well as rise college graduation rates3.
The increasing expense of university tuition is an additional vital problem. As soon as a much more budget-friendly undertaking the expense of participating in university has actually escalated, making it an unattainable desire for numerous. The development of services as well as centers at universities management fat as well as decreased state financing have actually all added to this increase 2. By making university complimentary, we can turn around these patterns as well as make college a reasonable objective for all.
Furthermore, complimentary university can assist resolve the difficulties of an advancing task market. As well as innovation change markets, the requirement for a labor force with innovative abilities along with versatility ends up being a lot more pushing. Free university education and learning would certainly make it possible for people to get these abilities without the obstacle of expense preparing them for the work of tomorrow4.
As I see it, the instance for tuition-free university is diverse as well as engaging. From adopting global gain access to plus alleviating student financial obligation to promoting financial development as well as making sure equal rights of chance, the advantages of a tuition-free university system are clear. As we relocate forward, it is necessary to think about these aspects and also job in the direction of a future where college is a right not a benefit.
We have tried to give an extensive evaluation of the reasons university ought to be complimentary, sustained by proof as well as professional point of views.
Sources
7 Reasons Why College Should Be Free | AdmissionSight
Should College Be Free? The Pros and Cons (thebalancemoney.com)
19+ Reasons College Should be Free (Pros and Cons) - Practical Psychology (practicalpie.com)
15 Reasons Why College Should Be Free (2024) (helpfulprofessor.com)