Freedom: An Essential Islamic Value and a Fundamental Human Right
Introduction to Islamic Concept of Freedom
Freedom is one of the greatest gifts of Islam, which is also humanity's greatest need. The Islamic stance on freedom has always been clear and unequivocal. It not only granted the blessing of freedom but also provided comprehensive teachings on its nature, purpose, principles, and demands. If there is a milestone in human history regarding freedom, it is Islam.

Quranic References on Freedom
Freedom from Compulsion in Religion: The Quran states, "There is no compulsion in religion. The right path has become distinct from the wrong." (Quran 2:256). This verse emphasizes the freedom of belief and choice.
Freedom from Oppression: The Quran instructs believers to fight against oppression: "And what is wrong with you that you fight not in the cause of Allah and for those weak, ill-treated, and oppressed among men, women, and children...?" (Quran 4:75).
Equality of Humanity: The Quran declares the equality of all human beings, rejecting any form of discrimination: "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you." (Quran 49:13).
Sunnah References on Freedom
Freedom of Expression: The Prophet Muhammad (PBUH) emphasized freedom of speech and expression. He said, "The best form of Jihad is to speak a word of truth against an oppressive ruler." (Sunan Abi Dawood, Hadith 4344).
Abolition of Slavery: The Prophet Muhammad (PBUH) actively encouraged the liberation of slaves, stating, "He who frees a Muslim slave, Allah will deliver every one of his limbs from the Fire of Hell as he delivered the limbs of the slave." (Sahih Muslim, Hadith 1509).
Protection of Human Dignity: The Prophet (PBUH) stated, "All of you are equal. All of you are from Adam, and Adam is from dust." (Sunan Al-Tirmidhi, Hadith 3955).
Freedom in Islamic History
The Rightly Guided Caliphs (632-661 AD) implemented principles of Shura (consultation) and justice, ensuring political and social freedom for all individuals in the society. For example, during the Caliphate of Umar ibn al-Khattab (RA), citizens had the right to hold the ruler accountable.

Western Perspectives on Freedom
The French Revolution is considered a significant milestone in the Western concept of freedom. Jean-Jacques Rousseau and Immanuel Kant, among other philosophers, contributed to the development of the concept of freedom, emphasizing rationality and personal autonomy.

Contrasting Islamic and Western Concepts of Freedom
Freedom as a Human Right vs. Divine Gift: Western philosophy views freedom as an inherent human right, while Islam considers it a divine gift and responsibility.
Purpose of Freedom: In Western thought, freedom is often seen as an end in itself. In Islam, freedom is a means to achieve a higher purpose, such as worshiping Allah and fulfilling one's duties to society.
Social Freedom and Islam
Social freedom encompasses aspects of individual life within society, such as freedom from slavery, freedom of thought, freedom of expression, and religious freedom. Two essential freedoms are highlighted below:

1. Freedom from Slavery:
Islamic Teachings: Islam viewed slavery as an inhumane practice and sought to abolish it. The Quran encourages the emancipation of slaves: "But those who strive for Our cause—We will surely guide them to Our ways. And indeed, Allah is with the doers of good." (Quran 29:69). The Prophet (PBUH) also emphasized freeing slaves as an act of piety.
2. Freedom of Conscience:
Freedom of Thought: The Quran encourages reflection and intellectual freedom: "Do they not reflect upon themselves? Allah created the heavens and the earth and everything between them in Truth and for an appointed term." (Quran 30:8).
Freedom of Expression: The Quran promotes freedom of expression, as seen in the story of the Prophet Ibrahim (AS), who challenged his people’s idol worship (Quran 6:74-79).
Political Freedom and Islam
Political freedom means full participation in the formation, running, and dissolution of the government. The concept of Shura (consultation) in Islam ensures that no individual or group monopolizes decision-making. The Quran states: "And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves..." (Quran 42:38).

Moral Freedom and Islam
Moral freedom means exercising freedom with respect for societal values, laws, and ethics. Islam teaches that freedom should not infringe upon others' rights or dignity. The Quran instructs believers: "And insult not those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge." (Quran 6:108).

Preconditions for Freedom in Islam
Basic Needs: The fulfillment of basic needs is essential for meaningful freedom. The Prophet (PBUH) said, "He is not a believer whose stomach is filled while his neighbor goes hungry." (Sunan Ibn Majah, Hadith 3251).
Education: Knowledge is crucial for the proper exercise of freedom. The Quran states: "Say: Are those who know equal to those who do not know?" (Quran 39:9).
Justice: A society based on justice is a prerequisite for true freedom. The Quran commands: "Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice." (Quran 4:58).
Summary
Freedom is a fundamental human right and a prerequisite for the human journey. Islam provided comprehensive teachings on freedom, equality, and justice. While the West has articulated these concepts in modern terms, Islam’s guidance remains unparalleled in establishing a balanced and holistic approach to freedom. The need for freedom and justice is inherent in both Islamic and Western traditions, but the foundation and objectives differ significantly.

References:
Democracy and Human Rights in Islam by Rashid Ghannouchi
The Constitutional Crisis in Islamic Civilization by Mukhtar Al-Shanqeeti
The Nature of Despotism by Abdul Rahman Al-Kawakibi
No Compulsion in Religion by Taha Jabir Al-Alwani
Freedom and the Storm by Hakim Mutairi
The Punishment of Apostasy in Islam by Anayatullah Subhani
The Role of Freedom of Opinion in Intellectual Unity by Abdul Majeed Al-Najjar, translated by Mohiuddin Ghazi
A Theory of Justice by John Rawls
Machiavelli, Hobbes, and Rousseau by John Plamentaz
Rousseau’s Theory of Freedom by Matthew Simpson

Peering into the Minds of Our Young Generation

Peering into the Minds of Our Young Generation
“Please Aina, I just gave you a single slice,” a sentence I still hear. Not because it's still as horrifying as it used to be, but because it makes me ponder how, each day, countless teenagers might be having the same feeling I once had after hearing it. I knew exactly how not eating that slice of bread could affect my first exam, how I might get dizzy and collapse due to hypoglycemia. Yet, my body wouldn’t allow me to take a single bite. My mum would yell, beg, and do everything in her power, but the nausea had become my constant companion since I started FSC. That nausea was my entire identity back then. Yes, we visited a doctor, but no, he didn’t say it was anxiety. I knew it was, but what could my knowing do? Fast forward to today, as I write this article—not as that helpless teenager, but as an enthusiastic psychology student and a mental health advocate. My goal now is to make the younger generation aware, to ensure they don’t ignore their mind’s language the way I did, and to make a difference.

 

Breathlessness, nausea, diarrhea—God translates your mental stress into such vivid physical symptoms, hoping maybe now you’ll take action, but still, nothing is done. The outcome? Just look inside yourself for a moment, and you’ll see the damage this ignorance has caused. A survey by Mental Health America revealed that 64% of teens with anxiety and depression believe their issues are just part of life and often go untreated. This is just one example of how little we understand one of the most vital organs of our bodies as human beings.

 

There is no doubt that as time progresses, so do the issues, especially those facing young people. The mental health of the nation’s future leaders is under threat. From peer pressure to the lack of freedom to choose subjects, and from anxiety over competitive exams to lowered self-esteem fueled by social media, everything contributes to this growing crisis. Comparisons are eating away at the confidence of today’s youth, making it nearly impossible to pursue their true passions in this fast-paced world. And what else could we expect when we oppose the very path we were meant to follow?

 

Another factor adding fuel to this fire is how far this generation has strayed from creativity. Different forms of creativity not only serve as coping mechanisms but also offer therapeutic benefits, allowing us to express even the darkest corners of our minds. Yet, this too has been replaced by technology. True artists are often shamed or seen as inferior, forcing them to make misguided choices, like opting to study subjects they aren’t passionate about. A 2019 survey by Adobe found that 67% of teachers believe their schools prioritize STEM subjects over creative ones. In the same survey, 85% of Gen Z students (ages 14-23) considered themselves creative, yet only 32% said they actually practiced creativity in their daily lives, citing limited time, academic pressure, and a lack of emphasis on creative activities at school.

 

All of these factors combined make it a critical time to address mental health. But before we dive deeper, let’s first understand what mental health truly is. It can be described as the delicate balance of thoughts, emotions, and impulses that define how we perceive reality and navigate life’s complexities. It is the silent compass that guides our inner world, shaping our responses, relationships, and ability to adapt and thrive. As the WHO puts it, mental health is a state of well-being that allows people to cope with stress, realize their abilities, learn and work effectively, and contribute to their communities. It is a basic human right and a key factor in personal, community, and socio-economic development.

 

Now, if it’s this important and affects such a large part of our generation, why are so many cases still going unaddressed? Why do teenage girls and boys cry under their pillows, listen to Nusrat Fateh Ali Khan, and assume that melancholy is just a normal part of life? Why do people choose careers that don’t align with their true passions? Why are we risking the future of our world by ignoring the health of our most vital organ—our minds? One of the most basic reasons is stigma.

Peering into the Minds of Our Young Generation
Indisputably, increasing awareness has broken many taboos. Social media has provided a platform for spreading the right information. But expressing concerns about mental health is still seen as a sign of weakness. And even if someone does muster the courage to seek help, therapy is often unaffordable.

 

So, the second question is: what can we do? We can start by breaking this cycle of silence, by tearing down the walls of stigma that suffocate those who silently suffer. It’s time to take mental health as seriously as any other ailment, to understand that the mind too needs healing, care, and attention. We must demand change—demand that our schools teach us not just how to calculate numbers but how to cope with emotions, that our societies stop labeling vulnerability as weakness, and that access to therapy becomes as common as access to a doctor. And it’s not just about educating ourselves—we must bring our elders into this conversation. Teaching them to recognize mental health challenges and to be more open and supportive can create a ripple effect that improves the well-being of entire communities. This generation, our generation, holds the power to reshape the narrative. The change begins now, and it begins with us!

Literacy rate in Pakistan
The state of literacy rate in Pakistan is far from satisfactory. A country of 240 million people has been unable to chisel the edifice of being a developed country, is an example of anomaly in education sector. Along with so many core issues to the current crisis of economy and political stability, low literacy rate stands above all and its knock on effect on the progress of Pakistan is pertinent and crystal clear. 

The gross enrolment rate (GER), according to Pakistan Educational statistics 2021-22, shows that enrolment for boys is 82% and 71% for girls at primary level. It further shrinks up to 53% for boys and 48% for girls at middle level. The situation gets worse at secondary level where GER for boys falls to 44% and 39% for females and 22% for boys and 21% for girls at higher secondary level. In 2019 the literacy rate was 62% in men and 46.69% in women while concluding 58% overall. There are various reasons behind it. The close cascaded patriarchal mindset doesn’t allow the 52% of 240 million to get desired education. The education policy has always been unable to meet its required targets and the efforts to catchup with ever-changing demands in the sphere of education are yawning and tardial approach of Pakistan’s government is negligible in the realm of education. The budget which is confined for education is way less than 2% of GDP. The absence of schooling and proper education regarding the adolescence is also a problem. Government of Pakistan should devise ways and means to increase GER specifically at secondary and higher secondary level. The support for boys, not the “boys” our society refers to, in terms of schooling, child labor and the social and familial responsibilities should be addressed. The first and foremost step for the education of women will define the satisfactory state of literacy rate in Pakistan.

Why Student Unions are the Need of Hour?

By Taimoor Shehzad (Mphil QAU Islamabad)

 

Students have historically played a crucial role in shaping the political landscapes of their countries. Their energy, passion, and idealism can challenge the status quo and push for reforms that resonate across society. Notable examples include the student movements in the United States during the Civil Rights Movement, which helped dismantle segregation laws, and the role of students in Pakistan’s as well as Bangladesh's struggle for independence. Similarly, within our country, students have played a pivotal role during the dictatorships by confronting it and struggling for mass mobilization as well as democracy restoration.

In Pakistan, student unions have been at the forefront of political activism, advocating for rights, democracy, and social justice. Their contributions have often reflected broader societal struggles, making them essential stakeholders in the country's political development. Student unions' vibrancy and dynamism can rejuvenate political discourse, driving meaningful change and holding power accountable. For example, IJT was a first-line warrior against the dictatorships of Ayub Khan and Zia ul Haq regimes. Consequently, it faced the music of ban and punishment of jail and lashes respectively.

The history of student unions in Pakistan is tumultuous, particularly following the imposition of a ban by General Muhammad Zia-ul-Haq in the late 1970s. Zia's regime sought to consolidate power, viewing student organizations as potential threats to his authoritarian rule. By banning student unions, Zia aimed to dismantle a critical platform for political engagement and activism, curtailing the voice of a generation eager for change.

This ban was not merely a political maneuver; it was a strategic move to suppress opposition. In a country where young people constitute a significant portion of the population, sidelining their voices meant suppressing a vital source of innovation and reform.

The impacts of this ban have been profound and far-reaching. Firstly, the absence of student unions has led to a disconnect between the youth and political processes, resulting in a politically apathetic generation. When students are disengaged, it creates a society that lacks the vibrancy needed for democracy to flourish. This apolitical environment can stifle critical thinking and limit the emergence of new leaders who could potentially steer the nation toward progress.

Moreover, the ban has contributed to a brain drain, as many educated and politically aware youth seek opportunities abroad, where they can engage in societies that value their contributions. This loss of potential leaders and thinkers represents a significant setback for national development.

The ban on student unions has also given rise to a wave of nationalistic politics among students and in the broader national political landscape. Without organized platforms to channel their energies into constructive dialogue, students have increasingly gravitated toward extremist ideologies and divisive nationalism. This shift has resulted in violent confrontations on campuses, disrupting the educational environment and creating an atmosphere of fear and hostility.

These violent clashes among students, often fueled by nationalistic and political affiliations, have not only affected their education but also fostered an environment of intellectual superficiality and chaos. In national politics, this trend has mirrored a growing tendency toward anarchy and separatism, exemplified by movements such as the Balochistan Liberation Army (BLA). The lack of student representation in political discourse has created a vacuum that extremist groups have exploited, leading to fragmentation within the society and threatening the very fabric of the nation.

Lifting the ban on student unions in Pakistan is not merely beneficial; it is essential. Here are several compelling reasons:

1.     It is the fundamental right protected in article 17 of the constitution of Pakistan, which ensures the right of association. It is somehow paradoxical that laborers have unions but the architects of the future are compelled to sign affidavits during admission taking an oath of being apolitical on campus.

2.     Student unions can provide a platform for emerging leaders who can bring innovative ideas and perspectives into national politics. Engaging youth in political processes ensures that diverse voices are represented.

3.     When students are organized, they become more aware of their rights and responsibilities. This engagement cultivates a generation that understands the importance of civic duty, encouraging active participation in the democratic process. It becomes more vital when voting age is 18 years and students have to make a choice for their own future.

4.     As Pakistan grapples with various socio-political challenges, the need for educated and informed politicians is more critical than ever. Student unions can nurture the next generation of leaders who are well-versed in governance, policy-making, and societal issues.

5.     A politically engaged student body can combat the culture of apolitical fashionism that threatens democratic norms. In a society where students are involved, there is a greater chance of fostering a politically aware and active citizenry.

6.     By providing a space for political engagement, students are less likely to feel the need to seek opportunities abroad. Creating a purpose for their activism can help retain talent within the country and avoid brain drain, contributing to national growth.

7.     Allowing student unions to operate can help redirect the energies of students toward constructive political engagement, reducing the appeal of extremist separatist ideologies of nationalism or sectarianism. By providing a platform for dialogue and debate, student unions can counter the divisive narratives that have emerged in their absence, promoting unity and cooperation among diverse student bodies.

In summary, the engagement of students in political processes is crucial for the health of democracy, especially in a developing country like Pakistan. It is time to recognize that student unions can serve as incubators for future leaders who can guide the nation toward a more prosperous and equitable future.

To facilitate the lifting of the ban on student unions, several steps can be taken:

1.     The government should take legislative actions by initiating discussions in the parliament to formally lift the ban, ensuring that student unions are recognized as legitimate entities.

2.     A framework should be established that outlines the functioning of student unions, emphasizing democratic practices and respect for diverse opinions.

3.     Universities and colleges should be encouraged to foster a culture of political engagement, providing resources and support for student-led initiatives.

4.     A clear code of conduct for student unions should be developed to prevent misuse and ensure that these organizations focus on constructive dialogue and democratic engagement rather than violence or extremism.

5.     A government or independent body could be established to monitor student union activities, ensuring compliance with the code of conduct while providing support and guidance.

6.     Institutions should develop training programs focused on leadership, negotiation, and civic responsibility. This would prepare students to engage in political processes constructively, fostering a culture of respect and collaboration.

The revival of student unions in Pakistan is not just a matter of restoring rights; it is a critical step toward invigorating the nation’s political landscape. Engaging students in politics can lead to a more informed and active citizenry, which is vital for the health of democracy. As Pakistan navigates complex challenges, fostering a politically engaged youth can provide the necessary leadership and vision for a better future. The time to act is now—lifting the ban on student unions is a necessary step toward a more democratic and vibrant society. By embracing the potential of student unions, Pakistan can harness the energy and ideas of its youth, steering the nation away from fragmentation and toward a future characterized by unity, progress, and democratic values.