Youth and Contemporary Religious Discourse
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... Pioneers of Change or Victims of Globalization?
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.
How to Answer Your Child's Questions about Allah?
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.
From Emptiness to Achievement
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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Israel War on Education: Occupation destroyed a dozen universities in Gaza
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."
The Vital Role of Religious Institutions in Supporting Youth Educational Clubs
“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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8 Reasons Higher Education Should be Free
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.
- Global Access to Public Education
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.
- Alleviation of Student Debt
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.
- Financial Uplift as well as Growth
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.
- Equal rights of Opportunity
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.
- Concentrate on Academics
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 Stronger Workforce
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.
- Motivation of Meritocracy
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.
- International Competitiveness
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)
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If we were to search for the most important and valuable asset that nations and civilizations can possess in their pursuit of progress, we would find nothing more valuable than a person who has received high-quality upbringing, turning them into an influential figure in the equation of reform and change, while the large number of people remains mere debris, a torrent that leaves no trace and does not uplift a nation.
Therefore, a sound educational curriculum is one of the most important strategic tools that can shape nations and civilizations. This educational curriculum must have governing central values, or what we can call 'the mothers of values,' and it must have tools for action. It also faces many challenges and obstacles, but when activated, it achieves a civilizational leap that moves the nation from one civilizational stage to another completely different stage.
The curriculum of sound education is one of the most important strategic tools that shape nations and civilizations and must have governing central values
The value of 'maturity' appears to be a key value for many of the mothers of values needed by educators as they aim to build a generation that embodies the higher purposes of their religion and its law. The maturity we mean encompasses all linguistic uses, including knowledge, action, benefit, goodness, and guidance.
Maturity includes matters of this world and matters of the hereafter; for we will not rise except by our ability to achieve balance between this world and the hereafter; “And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement [by observing their mental faculties], release their property to them” (Quran, Surah An-Nisa, 4:6). The maturity intended here is the ability of the mature young person to manage their wealth in a way that completely avoids foolishness; and this will only be achieved through a mental and psychological upbringing linked to economic activity, which is a fundamental axis of worldly life.
However, in Islamic philosophy, the boundary between this world and the hereafter seems to be intertwined; for every activity is classified as worldly activity, which, with a good intention, can transform into otherworldly action. In this context, we can understand the prayer of the youths in the cave; “[Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance"” (Quran, Surah Al-Kahf, 18:10).
Maturity: A Key Value for Building a Generation that Embodies the Higher Purposes of Its Religion and Law, Embracing Knowledge, Action, Benefit, Goodness, and Guidance
The intended maturity here encompasses matters of this world and the hereafter. Perseverance in the face of temptation is maturity, as is the ability to manage worldly affairs in that cave, and the psychological ability to endure separation from loved ones. All of these are interconnected matters.
One of the important meanings included in the value of maturity is the concept of benefit in its broad sense, not in the pragmatic sense; “Say, 'Indeed, I do not possess for you [the power of] harm or right direction” (Quran, Surah Al-Jinn, 72:21).
Undoubtedly, realizing true benefit is a matter that requires considerable educational effort, especially since utilitarian philosophy and its practical application at the level of nations and individuals have distorted the meaning of benefit. True benefit is linked to achieving goodness; “And we do not know [therefore] whether evil is intended for those on earth or whether their Lord intends for them a right course” (Quran, Surah Al-Jinn, 72:10), and true benefit is linked to achieving justice and equity; “And among us are Muslims [in submission to Allah], and among us are the unjust. And whoever has become Muslim – those have sought out the right course.” (Quran, Surah Al-Jinn, 72:14).
Perhaps the broad meaning of maturity, which encompasses all these meanings, is guidance and attaining truth and correctness in every matter; “There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong” (Quran, Surah Al-Baqarah, 2:256).
Self-maturity: The First Guarantee for Children to Accept the Ideas We Present to Them, as Role Models are the Deepest Forms of Education
Methodological Steps
Undoubtedly, achieving the highest possible level of self-maturity is the first and fundamental guarantee for children to accept the ideas presented to them. Education through role modelling and setting a good example remains the most important and deepest form of education. Otherwise, the value contradiction and discrepancy between words and actions will render any effort to guide children's behaviour as merely a waste of time and effort.
It should be noted that as humans, we inevitably make mistakes that should be accepted and dealt with. Excessive pursuit of perfection may be the greatest obstacle to progress. We should teach children from a young age that making mistakes is very common due to human nature. They should not be shocked when educators make mistakes, nor should they lose hope when they themselves make mistakes.
Dialogue and establishing a warm relationship with children filled with small details are essential. This is exemplified by the Prophet Muhammad, peace be upon him, when he showed concern for a young child's inquiry about his bird, as described by Anas, may Allah be pleased with him, as 'interacting.' This warm relationship opens the golden gate for hearts to accept advice and guidance. Conversely, emotional distance, coldness, superiority, mockery, or even excessive criticism serve as barriers between the child and responsiveness. Even if a child seems superficially convinced, the reality is that it is a shallow conviction at best, one that has not penetrated beyond the surface of the mind and has not settled in the heart.
Dialogue and establishing a warm relationship with children filled with small details are the golden gate to open hearts to accept advice and guidance
Linked to dialogue is the ability to conduct discussions that consider the age stage of the children, based on free persuasion without red lines, leaving space for the child (especially in adolescence) to explore and experiment until they can independently comprehend the meanings of maturity. It's important to note the subtle guidance to draw their attention and interest, so they themselves reach the stage of acceptance, responsiveness, and conviction, eventually internalizing and defending these concepts.
Difficult Challenges
However, there are real and difficult challenges that confront educators in their journey to shape a child who draws inspiration from the values and meanings of maturity, capable of critiquing the assumptions imposed by Western materialistic philosophy on the pattern and rhythm of contemporary life. There is a value conflict between Western civilization with its philosophy and orientations, its modernity and allure, and, most importantly, its sense of material superiority, and our own civilization, which is at a critical moment of historical weakness, intellectual stagnation, and a value contradiction between ideas and practices. All of this is reflected in the children who grow up from their early childhood watching Western cartoons filled with ideas and values, and even into their adolescence, where they encounter the era of open skies and systematic cultural and intellectual invasion.
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The value conflict between Western civilization, with its modern allure, and our civilization, which is experiencing moments of historical weakness... The most important challenges facing educators
Similarly, as questions of backwardness and renaissance are posed by those captivated by Western civilization, the value conflict has disrupted the entire moral fabric. The problem has become a general societal one, with the unsettled society bearing a mosaic of utilitarian philosophy and narrow-mindedness, coupled with admiration for the superior other. Deep feelings bordering on despair towards reform and renaissance, alongside some partial religious rituals, have turned this unsettled society into a significant pressure factor on educators.
When we add to this the political and economic atmosphere, along with personal life problems, we realize to what extent the educational process to produce mature individuals has become a real struggle for the sake of God, to transition from a position of subjugation to a model of empowerment.
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In a time where youth cannot be envied for living in it, given the abundance of distractions and prevalence of trivialities, the importance of exemplary role models becomes apparent. These role models ignite the youth's motivation for goodness, inspiring them to strive for perfection, learn not to diminish their self-worth, and avoid excessive self-blame. They behave as great individuals without arrogance or pride, dedicated to a grand mission of cultivating the earth for the benefit of humanity, the environment, and society.
Among the shining human examples that particularly revive hope and ignite passion in the hearts of youth is Abdulrahman ibn Muawiya, or Abdulrahman Aldakhil, known as the 'Falcon of Quraysh.' He is the pure and virtuous young man who grew up indulged in the palace of power. However, as time passed, he faced trials from all directions. Yet, he managed to overcome all the difficult circumstances surrounding him, establishing a great reign amidst constant revolutions, continuous conspiracies, and deep-seated rivalries among the conflicting tribes in that distant corner of the earth.
On the ruins of the Umayyad Caliphate, the Abbasids established their state. Their first action was to pursue anyone from the Umayyads who was qualified to assume the caliphate. They killed princes, sons of princes, and even grandsons of princes, except for a few who escaped their grasp. Among them was Abdulrahman ibn Muawiya, the grandson of Hisham ibn Abd al-Malik ibn Marwan, the young man who had not yet reached the age of twenty. He leaped into the Euphrates River and travelled to Egypt, then to his uncles in Barqah, Libya, then to the Maghreb, and finally to Al-Andalus, where he restored Umayyad rule.
While the Arab and Islamic lands were under Abbasid rule, Al-Andalus alone enjoyed Umayyad rule under the leadership of this young man. His story is worthy to be a wide gate of inspiration for all youth and men, especially those aspiring to leadership, control, and governance!
Undoubtedly, the stubborn Abbasid caliph, Abu Ja'far al-Mansur, attempted to overthrow Umayyad rule in Al-Andalus and sent armies for that purpose. However, Abdulrahman Aldakhil wielded his sword against the armies sent by Abu Ja'far, including the army led by the military commander Al-Ala' ibn Mughith al-Hadrami, to such an extent that Abu Ja'far prayed to his Lord, saying: "Praise be to Allah who has placed the sea between me and Abdulrahman!"
Abdulrahman Aldakhil endured an extremely painful experience at the age of eighteen when his family fell victim to a mass killing ordered by the first Abbasid caliph. Finding himself alone by himself, haunted by horrors from every direction, he did not know how to survive or where to turn. Enemies lurked around him, and he witnessed his own brother being slaughtered on the riverbank, realizing that fear and anticipation would dominate his future if he continued living. His greatest concern became finding security.
How did this young man overcome the agony of losing his family and loved ones, of being estranged, and rise above the fear that engulfed him, to establish a kingdom after a long hiatus with sound management and firm determination?
Abdulrahman was raised with strong principles; he memorized the Quran and learned the Arabic language. Signs of intelligence and leadership manifested in him at an early age. Muslimah ibn Abd al-Malik, his paternal uncle, saw him as the most suitable candidate for leadership and expressed this belief, which had the most profound impact on the young Abdulrahman.
Every individual needs kind words, motivation, and encouragement as they serve as psychological support that inspires achievement. Each person has the potential for action and accomplishment, but the absence of motivation may extinguish their enthusiasm.
No matter how strong, stern, or enthusiastic a person may be, and regardless of how broad their ideologies are, they would not find their true direction in life without the word that instils hope in the soul, provided that it is spoken with sincerity and truthfulness. At that moment, it flows into the recipient's soul, providing relief to their heart.
One of the greatest influences of the upbringing Abdulrahman ibn Muawiya received was the immense psychological strength that enabled him to persevere in the face of all obstacles and difficulties. He sat on the throne of governance in a land he entered alone, dealing wisely with both his enemies and friends. He continued to profess allegiance to Abu Ja'far al-Mansur, the Abbasid caliph residing in Baghdad, from the platforms in Al-Andalus. Despite knowing that Abu al-Sabah al-Yahsubi, the leader of the Yemenis in Al-Andalus, sought to kill him and eliminate him, Abdulrahman did not remove him until more than ten years had passed, fearing that discord among the Muslims would weaken their standing against the Christians.
That's why one day, Abu Ja'far sat among the men of his palace and asked them, "Do you know who the Falcon of Quraysh is?"
In their usual hypocrisy, the men of the palace replied, "It's you." He then said to them, "No!"
They proceeded to mention some names such as Muawiya, Abdul-Malik ibn Marwan, and others of their ilk, but his response remained, "No."
And when they were unable to answer, he said to them: "Rather, he is Abdulrahman ibn Muawiya. He entered Al-Andalus alone, supported by his own opinion, accompanied by his determination. He traversed deserts and sailed seas until he entered a foreign land. He stabilized the unstable, recruited soldiers, and established a kingdom after its interruption with his sound management and firm determination."
I have found no description more eloquent than that of Ibn Hayyan for Abdulrahman Aldakhil. He described him with the following attributes: "Abdulrahman was of profound patience, deep knowledge, keen understanding, resolute determination, firm resolve, free from weakness, swift in action, constantly in motion, never resting or relying on others. He did not act based solely on his own opinion but sought counsel. He was courageous, valiant, avoiding arrogance, intense in his pursuit, rarely finding tranquillity, eloquent, poetic, generous, and charitable. He spoke freely and dressed in white, preferring it. He was respected by his allies and enemies alike. He attended funerals, prayed over the deceased, prayed with the people on Fridays and holidays, delivered sermons, and visited the sick."
Harnessing “Al-Aqsa Flood” in Forging Our Children's Characters! (2-2)
In the previous article, we discussed upbringing children through the Quran and the Prophetic Sunnah in light of contemporary events, marking the “Al-Aqsa Flood” as a global event with significant influential aspects worth utilizing across various domains. We outlined four educational landmarks derived from this event, and through this final part of the article, we will discuss six additional landmarks as follows:
Fifthly: Da'wah Upbringing:
We have observed throughout the events and developments of the battle the significant impact it had on da'wah (Islamic advocacy), inspiring many around the world to explore and embrace Islam. Witnessing the signs of contentment, steadfastness, resilience, and defiance, many have questioned: What is the secret behind all of this? If it stems from a religion, then surely this must be the true religion. How can we get to know this religion? What are its beliefs and laws?
As such, many people have embraced Islam because of Gaza through the blood of its martyrs, the wounds of its injured, and the perseverance of its people, becoming a beacon of da'wah and a practical source of learning about Islam. This is a blessing of jihad and its effects.
Some enter Islam through kind words, others through good behavior, and yet others need to witness the contentment, steadfastness, and manifestations of resistance and resilience, despite deep wounds and great pain.
Another noteworthy aspect of da'wah is the transformation undergone by many writers and intellectuals who once harbored anti-Islamic sentiments, shifting towards correcting their views and completely altering their perceptions. This includes their writings about Islam, Muslims, or even the Palestinian cause itself. This too is a blessing of jihad and an effect of the shedding of this pure blood.
All of this must be presented to our children and explained, comparing the present situation with the past, to instill in their minds the importance and necessity of da'wah and to imprint in their hearts the greatness of jihad and its beneficial effects.
Sixthly: Political Upbringing:
Many people talk about “politics.” Almost everyone you meet has something to say about it, whether they are knowledgeable or ignorant; however, it is based on their own perceptions. The significant event of the “Al-Aqsa Flood” undoubtedly intensified political discussions, necessitating reflection and consideration of how to leverage it for the political education of our children.
We must contemplate the profound political changes brought by the battle of the “Al-Aqsa Flood” on various levels:
- Locally, the Palestinian Authority, which had been feeding and leveraging “reconciliations” and chasing the mirage of the so-called peace for decades, has become evidently naked. It is now apparent that there is no solution to the liberation of homelands except through jihad.
- Regionally, the blatant collusion and apparent complicity with the Zionist enemy at the expense of Muslims in Palestine have become very evident, for crossings remain closed and no action is taken to halt the enemy's aggression. The “official” Arab world is no less guilty in its betrayal, collusion, and conspiracy!
- Globally, it has become clear that the war is not only between “Israel” and Palestine, or Hamas, but between two civilizational projects, a war of existence rather than a conflict over borders, a religious and ideological war rather than one over political interests. Statements from Western leaders have made these meanings stark and prominent, with many of them embracing the Zionist ideology, including President Biden, among others. Even the President of “Israel” once stood up during this war to say, “The current war is not only between Israel and Hamas, but to save Western civilization!”
This clear change must be explained to our children in simple and understandable language, leading to a deep awareness of the implications of the event. It should further solidify their adherence to Islam as creed, law, and ethics, enabling them to understand and interpret events.
Seventhly: Economic Upbringing:
The Quran and Sunnah are filled with teachings about economics, preserving wealth, and prohibiting extravagance and wastefulness. Those who squander are likened to the brothers of Satan: “Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.” (Al-Isra: 27). What is happening on the land of Gaza in the battle of the “Al-Aqsa Flood” is a significant source for economic education on multiple levels, including:
Engaging in economic jihad by boycotting the enemy comprehensively, involving the masses, governments, and societal institutions. Boycotts will only be truly effective when the will of the people to boycott aligns with the political, diplomatic, and economic actions of governments.
It is a great blessing from Allah that there is widespread public awareness of the importance of boycotts during these events. The people's economic jihad through boycotts preceded the discourse of scholars, preachers, and writers. It is a manifestation of Islamic solidarity with our people in Gaza and an attempt to weaken the enemy. The popular impact of the boycott is undeniable, damaging the economy of the enemy and those who support it. Additionally, cutting some goods, living within means, and saving to support the steadfast and mujahideen is a tangible expression of solidarity and support.
All these meanings must be utilized in the upbringing of children, fostering a culture of economics, boycotts, and financial jihad. Allah the Almighty has linked jihad of the self with financial jihad in many ayahs in the Quran, sometimes prioritizing financial jihad over self-jihad. Without financial jihad, self-jihad would not be possible. Allah says, “Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you if you only knew.” (At-Tawbah: 41), and “[It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives. That is best for you, if you should know.” (As-Saff :11).
Eighthly: Social Upbringing:
One of the important aspects of upbringing that Islam emphasizes is social education. There is no message that contains social values and etiquette like Islam. Our heritage is filled with books on etiquette, whether ancient as “Ala'dab Alshra'iah Walmnh Almra'iah” by Imam Ibn Muflih or modern as “Fiqh Al-Adab” by our Sheikh, Imam Yusuf al-Qaradawi, may Allah have mercy on them both.
The “Al-Aqsa Flood” imposes this type of education and utilizes the event for social education, whether through engaging with people, explaining the cause to them, or fostering solidarity among Palestinians themselves and Muslims in general with the Palestinians, particularly with the people of Gaza. This solidarity is a requirement of faith.
This internal and external solidarity is in line with the Sharia principles, Quran, and Sunnah, which encourage mutual support, cooperation, and solidarity. As narrated by Al-Bukhari and Muslim on the authority of Nu'man ibn Bashir, the Prophet Muhammad (peace be upon him) said: “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.” (Sahih al-Bukhari and Muslim)
Islam is a humanitarian religion. It does not accept a Muslim sleeping with a full stomach while their neighbor is hungry, let alone those whose homes are demolished, who are displaced, and who live in camps constantly bombed by the enemy's military aircraft day and night. Not to mention witnessing the scenes of children and women on our screens, along with martyrs and body parts, and the half-bodies rescued from beneath the destroyed buildings!! All of this necessitates social education and makes this significant event a source for reinforcing these values in the hearts of our children.
Ninthly: Collective Upbringing:
Collective education is an authentic Quranic and Prophetic form of education. The calls of the Quran to the believers do not come in the singular form of “O believer” or “O Muslim,” but rather in the plural form: “O you who have believed,” “O servants,” and even addressing all people collectively: “O mankind,” “O children of Adam.” Even in the supplication of a Muslim during prayer, when reciting Surah “Al-Fatiha,” they do not say, “Guide me,” but rather evoke the Muslim community in their conscience, saying, “Guide us to the straight path.”
All the teachings found in the Sunnah of the Prophet Muhammad (peace be upon him) regarding mutual support, cooperation, compassion, and solidarity are inherently collective. The Sunnah verified the Quran and made it a humanitarian principle. During his Farewell Pilgrimage, the Prophet Muhammad (peace be upon him) said: “O people, your Lord is one, and your father is one. An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; a white has no superiority over a black, nor does a black have any superiority over a white; none have superiority over another except by piety.”
It is necessary to utilize the battle of the “Al-Aqsa Flood” to instill these meanings among Muslims in general and among our children in particular. This great battle cannot be faced with individual actions alone, not only on the battlefield, which requires coordination between the factions of the resistance internally and externally, as well as coordination and solidarity among Palestinian politicians abroad, but also with Muslims worldwide supporting the people of Palestine: in intellectual, charitable, and advocacy work, and in rallying Muslims for the blessed land of Palestine.
All of these meanings must be lived by our children, ingrained in their minds, and reflected in their interactions with people. Education through experience and events has an impact and effect that cannot be achieved in normal circumstances except through years of effort, great struggle, and continuous hardship.
Tenthly: Media Upbringing:
Today, media outlets are in the hands of every individual, with countless media platforms that are influential in shaping public opinion and beliefs. A significant part of warfare relies on the media, and we are witnessing how “Israel” propagates false narratives about the resistance and its treatment of prisoners, only for these lies to be exposed over time as events unfold and many released prisoners speak out.
This underscores the power and significant impact of media, which is essentially a battle within the broader war. Those who underestimate the power of the media have no one to blame but themselves. Occupying and oppressing regimes today employ marketing media companies to improve their global image. Our era is indeed the era of the media, and media jihad is the duty of our time.
It is our duty, in the wake of the momentous battle of the “Al-Aqsa Flood” and its aftermath, to invest in media education for our children: teaching them how to engage in media jihad, understanding the importance of media, its profound effects, and its influence on the broader public and the battle itself.
Our children's utilization of their social media platforms and tools in this great battle should be considered one of their responsibilities, and it's our duty to educate and guide them in this regard. Thankfully, they are often more proficient in using these platforms than their parents, but the role of parents today lies in guiding and directing them.
While these platforms were created by the West, there is no harm in utilizing them positively to the best of our abilities. Perhaps, in Allah’s will, we will be granted platforms that are more suitable for us and our message, and Allah may grant this nation independence in its own media outlets.
These are just a few aspects of education that I believe it's appropriate to invest in a momentous event like the “Al-Aqsa Flood” to revive our children and ourselves, as event-based education is unparalleled in solidifying meanings, reinforcing values, broadening perspectives, and accelerating educational harvests and practical construction. Indeed, an event can enrich education more than lengthy speeches, shortening decades of explanation and elucidation!
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Harnessing “Al-Aqsa Flood” in Forging Our Children's Characters! (1-2)
The Quran and the Prophet’s Sunnah offer numerous situations guiding us towards event-based education. What is mentioned in the Quran regarding events, expeditions, and situations could form a comprehensive educational encyclopedia; similarly, the Prophetic hadiths and biography embody this important and effective approach.
We are currently experiencing a monumental event, namely the “Al-Aqsa Flood” battle. We have no doubt that this battle will be recorded in our history among the great battles that transformed history, such as Badr, the Conquest of Mecca, Hittin, Ain Jalut, the Tours, the Masts, Sagrajas, Al-Uqab, Amorium, the Conquest of Andalusia, Samarkand, the Conquest of Sicily, Al-Qadisiyyah, Nahavand, Alcácer Quibir, Yarmuk, and other battles that completely shifted the course of history.
This requires us to address it from many diverse perspectives, especially the educational aspect, particularly with our children, mostly since the event is still heated. How can this event serve to build comprehensive personalities in our children?
This monumental event, unprecedented in our Ummah for decades, can benefit us in educating our children and building their characters, as follows:
Firstly: Faith-based Upbringing:
The first investment made in the battle of the “Al-Aqsa Flood” is faith-based education, due to two reasons:
Firstly, it is the first thing a Muslim is raised upon and the first thing he calls others to embrace. As to the former, Abdullah ibn Abbas narrated that when he was accompanying the Prophet Muhammad (peace be upon him), the Prophet placed his hand behind his back and said, “O boy, shall I teach you some words: Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His rights; He will be ever with you. If you need assistance, supplicate to Allah Alone for help, and if you beg, beg of Him Alone. The pens have been lifted and the pages have dried. By Him in whose hand Muhammad’s soul is, if all the nation strive 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. (1) Here, he practically teaches Ibn Abbas the fundamentals of faith.
As for the latter, it is because when the Prophet Muhammad (peace be upon him) sent Mu'adh to Yemen and instructed him, saying, “Invite the people to testify that none has the right to be worshipped but Allah, and I am Allah's Messenger (peace be upon him), and if they obey you to do so, then teach them that Allah has enjoined on them five prayers in every day and night (in twenty-four hours), and if they obey you to do so, then teach them that Allah has made it obligatory for them to pay the Zakat from their property, and it is to be taken from the wealthy among them and given to the poor.” (2) So, the first call here is the call to monotheism and faith, followed by the obligations of Islam.
Secondly, the most prominent aspect of the “Al-Aqsa Flood” is the aspect of faith. The meanings of creed and belief are manifested most profoundly in what we witness in the course of the battle. The enemy's standpoint is merely fundamentally religious. Thus, the driving force behind resistance is protecting sanctities, liberating the land, preserving honor, and the willingness to advance rather than retreat, in hope of Allah’s pleasure and as a sacrifice for His satisfaction. This is what motivates the heroic mujahideen to embrace martyrdom, while the aggressors fear death and seek only the pleasures of life.
This dimension is evident in the reactions of the martyrs' families when losing a loved one. It reflects steadfastness, certainty, determination, and perseverance, all rooted in faith. Therefore, investing in this event from a standpoint of faith and creed is the most important thing parents can instill in their children.
This faith-based upbringing is the foundation of all types of education. It serves as a profound and comprehensive protection against various diseases—doctrinal, intellectual, and psychological—and it enhances activity, determination, continuous effort, and ongoing contribution.
Secondly: Intellectual Upbringing:
Intellectual education is one of the most important types of education that can be derived from this battle. Reading history, delving into divine social laws, and reflecting on reality based on the lessons of history and the divine laws deepen intellectual dimensions and, consequently, education.
What happens in the battle of the “Al-Aqsa Flood” is a chapter in a series of episodes of occupation and liberation. The occupation begins ferociously, then gradually diminishes, and resistance intensifies until it ultimately prevails, leading to the liberation of the land. The outcome is always in favor of the righteous.
It is necessary for Muslims to study the history of the Palestinian cause, the periods and stages it went through, whether occupation or conquest. They should read about the actions and ethics of both the occupiers and the liberators, comparing the behavior of each, which strengthens their conviction in their faith. The stark contrast between the ethics of the occupiers and the liberators is evident throughout history. It’s enough to look at the document of Umar ibn al-Khattab when he conquered Jerusalem, known as “Umar's Assurance,” which outlines the conduct of the conquerors towards both Muslims and non-Muslims.
“In the name of God, the Merciful, the Compassionate. This is the assurance of safety that the servant of Allah, Umar, the Commander of the Faithful, has given to the people of Aelia. He has given them an assurance of safety for themselves, for their property, for their churches, for their crosses, for the sick and healthy of the city, and for all the rituals that belong to their religion. Their churches will not be inhabited by Muslims and will not be destroyed. Neither they, nor the land on which they stand, nor their cross, nor their property will be damaged. They will not be forcibly converted. And Jews will not live in Aelia with them. The people of Jerusalem must pay the taxes like the people of other cities and must expel the Byzantines and the robbers. Those of the people of Jerusalem who want to leave with the Byzantines, take their property, and abandon their churches and crosses will be safe until they reach their place of refuge. The villagers [who had taken refuge in the city at the time of the conquest] may remain in the city if they wish but must pay taxes like the citizens. Those who wish may go with the Byzantines, and those who wish may return to their families. Nothing is to be taken from them before their harvest is reaped.
If they pay their taxes according to their obligations, then the conditions laid out in this letter are under the covenant of Allah and the responsibility of His Prophet, of the caliphs, and of the faithful.
Witnessed by: Khālid b. Walīd; ʿAmr b. al-ʿĀs; ʿAbd al-Rahmān b. al-ʿAwf; Muʿāwiya b. Abī Sufyān, and it was written and witnessed in the year 15 AH.” (3)
This is a covenant and agreement that needs no commentary when compared, for example, to what the Crusaders did when they entered Jerusalem!
Hence, event-based intellectual upbringing is very crucial, enabling the Muslim to address the cause, discuss it, and work towards it to firmly refute falsehoods and respond to misconceptions. Therefore, including it is a religious obligation and a practical necessity.
Thirdly: Ethical Upbringing:
It is known that ethics are the core of the message of the Prophet Muhammad, peace be upon him, as he said: “Indeed, I was only sent to perfect good character.” (4) The Quranic ayahs and Prophetic hadiths that indicate the importance, status, and rewards of ethics in this world and the Hereafter do not need further explanation, as they represent a code of conduct in Islam.
Ethical education, manifested in the “Al-Aqsa Flood” battle, can be evident in people's behavior towards each other, where Islamic ethics are embodied in rescue, chivalry, relief, solidarity, and cohesion.
Moreover, it is evident in the treatment of prisoners, which led many people to embrace Islam and was another victory for this battle. The testimonies of the “Israeli” captives embarrassed the occupation’s government and society as a whole, due to the good treatment they received from the resistance brigades, despite the enemy's atrocities of killing women, elders, children, the wounded, and the sick, and destroying the fabric of society!
All of this should be explained by parents to their children as a utilization of the event that’s still heated, so that the child becomes imbued with the greatness of Islam, increasing their pride and confidence in it, and comparing it to the brutality of the aggressive occupier enemy.
Fourthly: Jihad Upbringing:
Jihad is the peak of Islamic principles. Mu'adh ibn Jabal (may Allah be pleased with him) narrated that the Prophet Muhammad (peace be upon him) said: “The root of this matter (foundation) is Islam, its pillar (mainstay is) As-Salat (the prayer) and its highest point is Jihad (fighting in the Cause of Allah).” (5) It is the honor of the Ummah, and abandoning it leads to humiliation and disgrace. Abdullah ibn Umar reported that the Prophet Muhammad (peace be upon him) said: “If you sell anything on credit to anyone, on the condition that you will buy it back for a lower price (al-'Einah), take hold of the tails of cattle, become pleased with agriculture and give up Jihad - Allah will make disgrace prevail over you and will not remove it from you till you return to your religion.” (6)
The battle of the “Al-Aqsa Flood” is pure jihad, clear as day: occupying enemy, resistance brigades, blood flowing and souls lost, Allah choosing martyrs, and an atmosphere filled with the spirit of jihad. This is what children must be raised upon: love for jihad and longing for it. Today, more than ever, there is a great need to spread the concept of jihad.
Spreading the concept of “jihad,” its meanings, highlighting its true nature, and seeking its requirements, in truth, serves as one of the greatest objectives of Islam, especially in this era. This can be achieved by spreading its comprehensive Sharia methods, such as financial jihad, media jihad, jihad through words (articles, fatwas, videos), jihad against corrupted scholars, hypocrites, and disbelievers, and also jihad against negative emotions within oneself. Additionally, there is military jihad within its proper context and under Sharia regulations. All these forms of jihad require the active participation of the entire Muslim Ummah, with all its differences, in fulfilling the Sharia's objectives to adhere to its meanings and to fully support our brethren and the just causes of the Ummah.
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(1) The Selected Hadiths by Al-Maqdisi, (10/22).
(2) Sahih al-Bukhari (1395), narrated by Muslim (19) with slight variation.
(3) “International instruments on human rights,” by, Mahmoud Cherif Bassiouni, Vol. 2, Dar al-Shorouk, Cairo, 2003.
(4) Narrated by Imam Ahmad in his Musnad (8952), with a sound chain of narration.
(5) Narrated by al-Tirmidhi (2616), Ibn Majah (3973), Ahmad (22069), with a sound chain of narration.
(6) Narrated by Abu Dawood (3462), Al-Bazzar (5887), and Al-Tabarani in “Musnad al-Shamiyyin” (2417), Ibn Taymiyyah stated in Al-Fatawa Al-Kubra (6/45): Its chain of narration is authentic.
