Youth Empowerment, Peace building and Policy Harmonization: Advancing Social Justice through Reconciliation, Justice and Benevolence

Authors

  • Dr. Sibghatullah Bhutto Assistant Professor Department of Comparative Religion and Islamic Culture University of Sindh Jamshoro. https://orcid.org/0000-0002-9350-2135
  • Ahmed Ali Brohi Ph.D. Scholar, Department of comparative religion and Islamic culture, university of Sindh Jamshoro.
  • Dr. Aijaz Ali Sodhar Ph.D. Scholar, Department of comparative religion and Islamic culture, university of Sindh Jamshoro. https://orcid.org/0009-0000-0649-4628

DOI:

https://doi.org/10.5281/zenodo.17681692

Keywords:

Youth Autonomy, Peace, Policymaking, Reconciliation (Sulh), Justice (‘Adl), Benevolence (Ihsan), Social Justice, Islamic Values, Sustainable Development.

Abstract

This research explores the intricate relationship between youth autonomy, the promotion of peace and their meaningful involvement in policymaking, examined through the lens of social justice as illuminated by the Islamic principles of reconciliation (sulh), justice (‘adl) and benevolence (ihsan). Historically, youth have consistently played a decisive role in the establishment and sustainability of societies, as their intellectual creativity, moral vigor and practical energy shape the trajectory of communities and states. The vitality of youth, when nurtured and directed towards constructive engagement, becomes a force for stability, equity and innovation. In contemporary governance systems, there is growing consensus that the inclusion of young people in decision-making processes must transcend symbolic gestures and evolve into active, empowered and decisive participation to achieve the long-term objectives of peace, justice and inclusive development. The scope of this study extends to a broad analysis of both the intellectual independence and the practical agency of youth, emphasizing their role in sustaining peace and ensuring social justice. A central question addressed in this research is whether social justice can truly be established without embedding the values of reconciliation, justice and benevolence within societal structures. Findings suggest that peace founded merely upon authority, coercion, or balance of power is inherently fragile. Instead, lasting peace emerges from justice, wherein every individual receives their rightful due and from benevolence, wherein individuals and institutions exceed their minimum obligations to embody generosity, empathy and goodwill. The interconnection of sulh, ‘adl and ihsan thus provides a normative foundation for a society that seeks to be both ethically grounded and socially balanced, enabling the realization of sustainable peace and authentic social justice. From a methodological standpoint, this research employs a descriptive and analytical framework. Primary sources most notably the Qur’an and the traditions of the Prophet Muhammad form the foundation of this inquiry, as they offer normative guidance on justice, peacebuilding and ethical governance. Secondary sources, including contemporary scholarly literature, sociological and policy studies and theoretical models of social justice, are also consulted to provide a comparative and contextual dimension. This interdisciplinary approach allows the research to highlight how Islamic principles are not only spiritually significant but also relevant and applicable to modern challenges of governance, policymaking and conflict resolution.The findings emphasize that genuine and sustainable peace cannot be realized without creating institutional mechanisms that ensure meaningful participation of youth in governance and decision-making. Their involvement must go beyond token representation and be recognized as a structural necessity for the well-being of society. Moreover, peace is not to be understood as a temporary truce or a superficial balance of competing interests; it is better conceived as a holistic moral and social order that draws strength from justice and benevolence. Within such a framework, reconciliation does not simply resolve disputes but builds long-term trust, justice guarantees fairness and equity, while benevolence sustains compassion and solidarity among diverse groups. The study therefore recommends that state institutions, civil society and community organizations work collectively to empower youth by fostering their intellectual independence, enhancing their leadership capacities and building institutional spaces for their participation. Providing trust, mentorship and structured opportunities for engagement would enable young people to act as transformative agents of peace and justice. By grounding governance and policymaking processes in the values of sulh, ‘adl and ihsan, societies can lay the foundation for an equitable order where authentic social justice prevails and sustainable peace is maintained.

References

Bukhari, V. 5, Kitab The Virtues and Merits of The Companions of The Prophet ﷺ, Hadith No. 3700.

Al Quran 49: 9.

Al Quran 49: 10.

Abu Dawood, V. 4, Kitab: General Behavior ( Kitab Al Adab), Chapter: Reconciliation, Hadith 4919.

Al Quran 4: 135.

Al Quran 4: 58.

Muslim, V. 5, Kitab: The Book of Government, Chapter: The virtue of a just ruler and the punishment of a tyrant; Encouragement to treat those under one's authority with kindness and the prohibition against causing them hardship, Hadith No. 4721/1827.

Al Quran 16: 90.

I. Bukhari, V. 1, Kitab: The Book of Belief (Faith), Chapter: The asking of (angel) Jibril (Gabriel) from the Prophet about Belief, Islam, Ihsan (perfection) and the knowledge of the Hour (Doomsday), Hadith No. 50.

II. Muslim, V. 1, Kitab: The Book of Faith, Hadith 97/9.

Muslim, V. 5, Kitab: The Book of Hunting, Salughter and what may be Eaten, Chapter: The command to be proficient in slaughtering and killing and to sharpen the blade, 5055, 1955.

Kāndhalvī, Muhammad Idrīs, Mawlānā, Sīrat al-Muṣṭafā ﷺ, Vol. 3, p. 15, Karachi, Altaf and Sons.

Al Quran 18: 13.

Al Quran 21: 51, 52.

Bukhari, V. Kitab 6, Kitab: The Book of Al-Maghazi, Chapter: The despatch of Usama bin Zaid by the Prophet during his fatal illness, Hadith No. 4469.

I. Bukhari, V. 1, Kitab: The Book of Adhan, Chapter: (The reward of a person) who waits for As-Salat (the prayer) in the mosque and the superiority of mosques, Hadith No. 660.

II. Muslim, V.3, Kitab: The Book of Zakat, Chapter: The Virtue of Conseling (What is Given in) Charity, Hadith No. 1031.

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Published

06-10-2022

How to Cite

Dr. Sibghatullah Bhutto, Ahmed Ali Brohi, and Dr. Aijaz Ali Sodhar. 2022. “Youth Empowerment, Peace Building and Policy Harmonization: Advancing Social Justice through Reconciliation, Justice and Benevolence”. AL MISBAH RESEARCH JOURNAL 2 (04):54-64. https://doi.org/10.5281/zenodo.17681692.

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