Economic growth, economic development, and human development are often used interchangeably, though they are distinct ideas. Understanding these terms’ differences can enhance our understanding of development in a wider framework. This article explores the relationship between economic growth, development, and human development. It examines the economic indicators used to measure development and their critique. Moreover, it looks beyond economic indicators to incorporate social, political, and environmental indicators to understand human development in a broader context.

Oxford Dictionary defines economic growth as “The increase in the production of goods and services per head of population over a stated period of time.” In simple words, economic growth is the expansion of a country’s economy. One way to measure economic growth is to track people’s access to certain goods and services. The drawback is that simply measuring access does not ensure development. For example, access to healthcare does not reflect if people are economically well enough to take advantage of the provided service. The presence of an up-to-date hospital in an underdeveloped area does not mean that people can afford treatment there.

Another way is to measure the ratio between people’s income and prices of particular goods and services. This ratio is called real income. Thus, economic growth occurs when income increases or prices of commodities decrease. 

Economic development is a broader concept and considers not only economic growth and the productive capacity of society but also social well-being of people. It reflects improvement in those services that reduce poverty inequality and improve economic conditions of people such as better standard of living, infrastructure, increase in trade, increase in employment opportunities etc. The idea of economic growth and economic development is closely intertwined. With economic growth, employment opportunities also increase, which leads to economic development by increasing GDP and GNI per capita, which ultimately raises people out of poverty. 

Human development includes broader social, political, and environmental factors that directly affect people’s life such as individual freedom, social security, gender and racial equality, mortality rate, access to basic necessities, etc. Thus, human development is a more comprehensive concept encompassing both economic growth and development.

Economic Indicators of Development

Development is often measured by using economic indicators, GDP is the most prominent one. It measures the value of all goods and services produced in the country during the given period minus the costs of producing them. Dividing the GDP with the country’s population provides GDP per capita. GDP became the standard of measuring a country’s economy after the 1944 Bretton Wood conference.

One of the reasons for the wide use of GDP as an indicator of development is the relative ease with which the value of goods and services can be quantified compared to other dimensions like societal well-being, which is very difficult to quantify. 

Gross National Product (GNP) is another important measure of economic growth. Unlike GDP, which measures income generated within the country regardless of whether domestic or foreign entities earn it, GNP measures the total income of only the country’s residents, even if they live abroad. 

Critique of Economic Indicators

It is important to note that GDP fails to provide a holistic development picture as it focuses only on economic factors. Even in the economic dimension, GDP doesn’t provide a comprehensive view, e.g., sustainability of the economy and warning of a potential economic crash. 

GDP is very abstract. It reflects only average income and fails to analyze the income distribution within the country, how individuals or families actually live, and to what extent they can access goods and services. Thus, GDP is not a good measure of the population’s economic outlook. Higher GDP does not necessarily mean that the most downtrodden of the society are benefiting from development. Instead, it can also mean that income inequality is rising.

Joseph Stiglitz, a prominent American economist, writes, “GDP is the wrong tool for measuring what matters” because it fails to provide any information about non-monetary aspects of well-being like health, education, social security, racial and gender equality, etc. It also does not consider non-monetized activities, e.g., people who rely on subsistence farming or people who don’t have a formal income.

Another drawback of economic indicators is that some measures can boost GDP in the short term but have adverse effects on the standard of living and quality of services in the longer run. Stiglitz explains this by giving an example of the US healthcare sector. Before the pandemic, their hospitals had few patient beds, so none remained unoccupied. This benefited in the short term by saving money on extra beds, but when Covid hit America, they had only 2.8 hospital beds per 1,000 people. 

An increase in GDP ensures neither economic nor social or environmental sustainability. Much of the activities aimed at economic growth cause the depletion of natural resources and environmental pollution. Thus, a boost in GDP is often at the cost of people’s and the environment’s wellbeing. 

In 2000, two-thirds of the world lived on less than $6.85 per day. By 2019, this share fell by 22%. Though global poverty has declined, many people still live on very low incomes: 47% (3.7 billion people) live on less than $6.85 per day. Global production of goods and services has increased but does not mean people have access to them. WFP estimates that more than 345 million people are facing food insecurity. 

Thus, the drawbacks of economic indicators show that though economic growth is necessary for development, it is only one aspect of development. Amartya Sen, a renowned Indian economist, also had this view on development, i.e., “economic growth as not an end in itself, but rather, an effective means of expanding personal and societal freedoms.” Development should be understood as enhancement of people’s quality of life. It is about material prosperity and addressing social and political concerns.

Non-Economic Indicators of Development

UNDP has adopted several indicators other than economic ones to measure development more holistically. The Human Development Index (HDI) includes economic growth, health, and education. It is calculated through the geometric mean of GDP per capita, life expectancy, and average mean year of schooling and expected year of schooling. 

Some other non-economic indicators include the Human Capital Index (HCI), which measures skills, knowledge and health of individuals and ranks countries based on four health and education indicators, and the Gender Empowerment Measure (GEM) which seeks to measure the inequality between genders and focuses on the proportion of women in the workforce and women participation in economic and political decision making.

The Social Progress Index (SPI) is an evolved version of HDI as it incorporates 50 indicators focusing on three main dimensions: basic human necessities including access to food, water, sanitation, and housing; the foundation of well-being including access to healthcare and education; and opportunities including personal and political rights like right to information, rule of law, transparent government, and economic opportunities etc. SPI also incorporates environmental factors such as water and air quality and a country’s contribution to climate change. 

A drawback of non-economic indicators is that they often overlook countries’ cultural and societal diversity. They are difficult to measure and are affected by geography, culture, historical legacies etc. Simply relying on numeric data does not provide a holistic picture of the underlying issues and how to address them. For example, establishing more schools for girls may not solve the lower literacy rate among girls if the societal stigma concerning girls’ education is not eradicated. Therefore, it is crucial to adopt a comprehensive approach to understand the causes of underdevelopment rather than just relying on numbers.

Conclusion

As there is no single way or indicator of measuring development, it’s important to recognize the complexities and shortcomings of all indicators to understand development. Though economic growth is crucial for human development, non-economic indicators provide a more comprehensive understanding and help move from a growth-centric approach towards a human-centric approach of development. Therefore, it is crucial to adopt a holistic approach that considers both economic and non-economic indicators to not only measure development, but also identify and address the underlying causes of underdevelopment.

Can you imagine a country whose 40-60% of the youth population wants to depart from it for the sake of prosperity, a more prolific and secure life that they assume is available in Europe and America? This can hardly be imagined in a country like Pakistan facing default with a stumbling economy, augmentation in the militancy, soaring unemployment, sky-high inflation, and, most concerning among all, political instability.

This very brain drain process has been seen since 1971, but recent statistics, which elicit shocking numbers, are record-breaking. Due to scarce economic opportunities, shrinking freedom, political instability, and security threats, militants, which are the base for any nation, are hurriedly fleeing out of this complex woven country. Suppose these leading factors behind this boom of immigration are not addressed according to the needs; one day, it will result. In that case, only powerful elites, including government officials, establishment, and militant groups, will be left behind in the country, leaving all lower-middle class in foreign countries. It will no more be called a state as it will be left bare a laboratory where all sorts of experiments will be made and executed by everyone holding reins. 

Firstly, let us look at the shocking statistics about the escalation in immigration. According to data released by the Bureau of Emigration and Overseas Employment, about 832339, out of which 92000 (STEM) degree holders, have departed the country in 2022; as far as it is concerned, this number will be doubled this year as just in first five months of the 2023 year it has reached 315787. It is feared that more than a million people will fly out of the country for a job this year. Among these are the people who are the highly qualified engineers, doctors, accountants, managers, and proficient, skilled laborers who are fleeing out of the motherland in a very deplorable situation being harbored domestically.

Extravagances, better resources being provided to the citizens, and a healthy and secure life is the appeasements that act as the driving force behind this implicit act of immigration against the society being provided by the Pakistani state. So people in the persuasion of that ideal lifestyle unthinkingly follow the visa agents by any means, legally or illegally. They just wanted to quit Pakistan.

They fall prey to human traffickers in this process, as last month, the Greece boat incident severely caused the death of 300 Pakistanis because they were illegally going to Europe for a better life there were sick of Pakistani life being overwhelmed by the strings of high inflation and unemployment, but unfortunately, their rotten boat sank. 

Although we have seen shocking statistics, one wonders what makes them fly out of the country. Don’t they love their family? Who will they leave behind, friends with whom they have spent years, and don’t they admire patriotism for their homeland? It was taught to them in the very anthem of Pakistan by calling it “Pak Sar Zameen Shad Abad.” They will miss every bond made with family, friends, streets on which they have played, and the sense of patriotism for their country that the state institutions have made no longer liveable.

Pakistan’s governments remained inadequate to provide better socio-economic opportunities for young minds, instead worsening the economy, which is now on the verge of sovereign default, and weaving itself in the vicious cycle of internal and external debts. Shrinking freedom is also one of the leading factors behind it, as freedom of speech was deprived a long time ago, and state institutions started controlling the personal lives of the citizens. Using religion for political gains since the inception of Pakistan brought it to this deplorable and quagmire state.

So, youth find themselves in a complex structure that is so difficult to break, find themselves in a stumbling economy with soaring unemployment rate and inflation, find themselves in a social order where life is uncertain due to terrorist attacks, and find themselves where the state is again doing nothing for them. So, the only option that remains is to quit the country for the sake of good. 

By considering these vicious reasons for the high immigration rate, one can derive solutions by keeping in mind the social, economic, and political order being offered to the citizens. For the sake of prosperity, people have left only the option of working abroad as the state is offering no such platform where they can work and uplift their social status. If the government wants to reduce the number of people leaving the country, it should invest more and more to create better jobs for them to live prosperous lives.

Another reason that needs to be addressed on an urgent basis is the threat posed by militant groups. Irrespective of agreements between state and militant groups, many attacks have occurred in the province of KP and Balochistan. It is argued that these groups are being harbored under the flag of Taliban regime. So, the security policy of the Taliban Government must be reviewed so peace can prevail in the region. A deplorable situation among youth has prevailed due to political instability, which has remained the main realm since the inception of Pakistan,

Barracks in the way of democracy have been seen many times in the form of martial laws. So, all Pakistan needs is a stable democracy under strong leadership and political will that aims to eradicate poverty and unemployment and to get economic stability, which will garner a strong society being provided with the required resources to meet its needs. Another thing that must be mentioned is that the state often relies on Forex Reserves and admires foreign Pakistanis as they send dollars as remittances to support the economy. Still, no one ever thinks about what benefits they can cause to the economy if they are provided with job opportunities domestically. A sovereign nation cannot inspire its citizens to leave the country just for remittances. 

In the end, it is strongly recommended for the government of Pakistan to review the current situations and threats posed to the society so that it can become a sovereign state. It needs to provide better opportunities to students as well as other labor. Economic stability is needed at this time so that soaring unemployment and inflation can be receded and people can live prosperous lives.

Pakistan also needs to review its foreign policy with Afghanistan so that the severe challenge of militant groups can be handled professionally. In the country, strong political commitments are urgently needed to address the threats posed to society so that it can become a developed nation with a stable economy, better resources, and a specific population matching those resources. As Lal Bahadur Shastri said;

“We can win respect in the world only if we are strong internally and can banish poverty and unemployment from our country. “

Religious conflict has played an important part in shaping mortal history, particularly in the last many decades with the proliferation of ethno-religious violence. This examines the development of the relationship between religion and politics and also analyzes how leaders manipulate religion to gain political power. Styles of co-optation include using religious tradition and symbolism,  impacting religious institutions, restructuring the government, and changing state policy towards religion and religious sets. 

In Pakistan’s politics, whenever religion is mentioned, it is nothing more than a tool for manipulating and exploiting the religious sentiments of the common masses to gain political support. It is not wrong to say that religion is continuously used as a tool for political gains in Pakistan.

A recent example is the model of making Pakistan Riyasat I Madina, popularized by the former prime minister of Pakistan, Imran Khan. He used his religio-political narrative in his political campaigns in the 2018 elections and became PM. 

According to the World Value Survey report, there is 98 percent Muslim domination in Pakistan. Religion has a significant role in the life of 90 percent of people. And 37 percent of the population favors a governing system without political parties or elections. The system should be based on religious laws, and almost 27 percent of the population approve it. In a country where a large population is in favor,  it is a democratic right that there should be religious representation in politics. The misuse of religion should be condemned, and its right use should be appreciated.

So, is Maulana Fazlur Rehman’s use of religion in politics the same as that of Imran Khan’s or other political leaders? Why do certain segments often criticize the use of religion in politics? Can religion only be represented through the bully pulpits of religious leaders? 

The question is not whether religion should be used as a political tool but how religion should be used in politics to benefit society.

Imran Khan was happy because he took initiatives that materialized his religio-political narratives. His speech in the UN general assembly against Islamophobia and his efforts to make the UN designate March 15 as the International Day to Combat Islamophobia in the Muslim world. To provide empirical solutions for the prevalent social issues in Pakistan, established the Rahmatul-lil-Alameen Authority with renowned Muslim scholars. 

He mainstreamed madrassas and reprioritized Islamic education through the Single National Curriculum.   Eventually, Khan’s marquee Ehsaas program, which has been lauded internationally, is the materialization of an Islamic weal state vision. These enterprises are important because they portray a political leader who uses religion for lesser social good than for particular political earnings.   The unstudied review of religion in politics is also not without grave social counter-accusations. What happens when a strong social sentiment isn’t given space for expression? It finds expression through further revolutionist outlets. Just like the barred Baloch finds solace in militant Baloch outfits, the unrepresented ordinary Muslim retreats in religiously inspired revolutionist outfits or generally in the Tehreek-I-Labbaik Pakistan. The gradual rise of TLP shouldn’t come as a surprise when Islam has been constantly misused by political( and ‘non-political’) actors, only for it to be put away when their ends have been met.  

 In a speech on diversity to the UK House of Commons 2017, the British-Pakistani actor Riz Ahmed reflected on the similarity between actors and politicians: “We’re then to represent. And when we fail to represent, people switch off. They switch off the  TV, switch off the ballot box, and retreat to other borderline narratives,  occasionally veritably dangerous.” Where does the TLP get its support if not from the same ordinary Pakistani Muslim who has lost the stop-gap of representation in traditional political parties? Against this background, Imran Khan’s PTI represents both the temporal and religious millions and is more inclusive than the utmost political parties in Pakistan at the moment.   The use of religion in politics isn’t wrong but depends on the ends for which it’s used. When religious-political rhetoric is backed by conduct that drives positive social change, it restores trust among the religious crowd, makes them feel represented, and prevents them from promoting the borderline narratives. Rejection of religion from mainstream politics will only advance further legality to the archconservative narratives propagated by certain religiously inspired groups. Allowing faith its due place in Pakistan’s political converse is critical for a progressive, popular, and cohesive society.

Take note of the challenge’s magnitude. In real terms, the economy is contracting and regressing. Our indices of human resources are pathetic. A significant number of our school-age children do not attend. On well-being, we spend pitifully, and what is distributed is wasted or appropriated. There are no plans to make good use of the majority of allocations. In a fragile economy and a drifting society, the annual budget is only a pointless exercise because the majority of expenditures are already predetermined as obligatory debt repayments. The economy is only sufficient for subsistence and is based on agriculture. Others have made a niche out of it, advanced to industrial levels, and built on it. We cannot even meet our basic requirements. Instead, we import wheat net of value.

Comprehensive land records and ownership distinctions between state and private ownership are two of the few aspects of treating agriculture as an industry. The next step is zoning, determined by the climate and domestic requirements for staples and cash crops. Incentives that croppers and farmers need help keep the focus of the cropping strategy. Pursuing seed development adaptable to various growing seasons and rapidly changing climatic conditions is necessary. Additionally, a value-adding industry connected to crops is required.

It requires a mechanism and planning that are integrated, cooperative, and coordinated under the direction of a team and a leader with expertise in these areas. We don’t seem to have a single man who can think of a short- to mid-term strategy that would help the economy by reducing our imports and, as a result, the debt that comes with growing deficits. The same is true for industry, which must employ the most people. Instead, agriculture is. This correlation needs to be reversed to move the economy up the economic ladder. Governments must implement long-term, sustainable policies to make investments in these areas predictive, dependable, and fruitful. Red Tape prevents capital from inducing itself, so it must be explicitly removed to facilitate it.

Our products will become more competitive as production technologies are updated. Better regulation and competitive pricing of inputs are required. Our energy mix and distribution mechanisms must be changed healthily for this to happen. It will be necessary to plug the “black hole” that is the “circular debt,” which is already enormous. An intellectually useful scholar, the energy server, can doubtlessly foster an answer for a quickly engorging hellfire. Could it be that it isn’t known or perceived by our political initiative to turn the economy around? Does it require significant modifications to the matrices shown to fail? Anyone looking to earn foreign currency should follow these guidelines: identify markets and tailor products to those markets. Is it deliberate neglect? Or numbness? Or, on the other hand, an outlook that is prohibitive?

In services, then. Which of the money makers are they? IT? What have we done to help our unemployed youth become productive economic contributors by providing them with training workshops and related education and training? The untalented and not-so-knowledgeable abilities in accommodation and nursing for business sectors in the Center East can be shown. Why haven’t we been able to move up from base labor to higher-skilled labor? There is unquestionably sufficient literature on improving one’s skills to fill jobs and earn valuable foreign exchange.

On the other hand, the prime minister devotes all of his time and energy to disparaging a feared political opposition. He has never spoken about the problems with society or the economy. His method is always straightforward and convenient. A futile plan is for him to borrow more money to pay for more. He never discusses developing more or delivering more and how.

That is our problem: uninformed, uneducated, power-hungry, and purposeless politics with a penchant for public relations. Due to a lack of intellectual understanding, political goals are more about power than serving the public good. Newer or more progressive political approaches that are appropriate to the needs of the economy and society of the twenty-first century are shunned by traditional politics, which tries to maintain the status quo through tolerance, humble acceptance, and mutual accommodation.

We completely lack vision in leadership. ASincerity—or the lack thereof—and the empathy necessary to relate to the needs of the smallest segments of society are absent. The majority of attention is focused on one’s familial or tribal interests, given that some of the allocations will be used for personal gain and the rest will not be used for the benefit of the public. What is generally a cover for what is taken, which is most? Only the already rich and powerful elites gain from the legislation. Society is experiencing disruptions and turmoil due to the gap between the haves and the have-nots.

A government that relies on debt and deficits to function will not hesitate to delegate responsibility. The recent tendency of political parties to deliberately burden the economy with errors and costs burdens incoming governments, rendering governance impossible. The innocent majority suffers due to this polarised aversion to the other. The rupee lost value as a result of near-hyperinflation and unbearable living costs. There has to be a way out of this perplexing predicament. We face imminent default on our obligations. We are imbued with political machinations to achieve meaningless ends rather than investigating how the nation or government might chart a path out of this situation.

The 1142 individuals who serve as representatives for their constituents in the five legislative assemblies are housed in 500 families. The problem lies there. They primarily rely on their dynastic power to restrict representation to those families. Even when they lose an election, they lose to another family of dynastic politicians who are similar to them. The remaining 99.9% of the nation, blatantly neglected and left to their own devices, have been disenfranchised due to this power struggle between several individuals. As a result, a nation comes to an apparent end. However, based on the daily press conferences and events in parliament, one might conclude that the most immediate threat to us is a person or party on the opposing side.

Restructuring the entire governance structure is necessary, but special interests prevent anyone from doing so. As a result, we survive on system surplus oxygen. When leadership was lacking the previous time, half of the country was lost. This time, we need to ensure it won’t be the others. We still fall far short of the standard to safeguard the nation and its people from such evil.

Religious unreasonableness has surfaced as a significant issue in Pakistan, fueling social and political uneasiness while hanging the country’s stability and harmony. This composition examines the causes and consequences of religious unreasonableness in Pakistan and explores implicit results to alleviate its impact. By addressing the root causes, promoting forbearance, and fostering inclusive dialogue, Pakistan can pave the way for a more peaceful and prosperous future. 

Pakistan’s foundation as an Islamic democracy created a terrain where religion played a central part in society. While the maturity of Pakistanis practice moderate Islam, a small but influential nonage embraces an revolutionary interpretation, frequently embedded in socio- political factors. literal events, similar as the Afghan- Soviet war, the rise of the Taliban, and indigenous conflicts, have contributed to the growth of religious unreasonableness within the country’s borders.

Several factors contribute to the rise of religious unreasonableness in Pakistan. Socio- profitable difference, political insecurity, shy education systems, and a lack of openings produce rich ground for radicalization. Also, the presence of revolutionary religious seminaries( madrasas) that sermonize dogmatism and militant testaments further complicate the issue. External influences, similar to geopolitical factors and the spread of global revolutionist testaments, also contribute to the growth of religious unreasonableness. 

Religious unreasonableness has severe consequences for Pakistan. It energies insular violence, undermines social cohesion, and poses a trouble to religious nonages, particularly Christians, Hindus, and Ahmadiyya Muslims. Extreme groups exploit religious sentiments to justify acts of terrorism, targeting both domestic and transnational interests. This tarnishes Pakistan’s image, hampers foreign investment, and impedes the country’s profitable development. 

Addressing religious unreasonableness requires amulti-faceted approach. Pakistan faces several challenges, including the need to catch the education system, counter hate speech, regulate madrasas, and enhance law enforcement capabilities. Likewise, religious leaders, scholars, and civil society associations must laboriously promote interfaith dialogue, forbearance, and moderate interpretations of Islam. Social and profitable reforms should aim to reduce socio- profitable differences and give equal openings for all. Promoting Forbearance and Inclusivity 

Promoting forbearance and inclusivity is consummate in combating religious unreasonableness. Encouraging artistic exchange programs, interfaith dialogue, and community engagement can foster understanding, respect, and harmony among different religious groups. Media platforms can play a pivotal part in fighting revolutionist narratives by promoting dispatches of peace, pluralism, and collective respect. Education reforms should concentrate on critical thinking, religious diversity, and promoting a moderate interpretation of Islam. 

Addressing religious unreasonableness in Pakistan necessitates transnational cooperation. Countries should unite in participating in intelligence, combating the backing of revolutionist groups, and fighting online radicalization. Transnational associations can help in capacity- structure sweats, supporting education reforms, and promoting profitable development. Solidarity and common sweats can help the slip- over of unreasonableness beyond Pakistan’s borders and contribute to global peace and security. 

Religious unreasonableness poses significant challenges to Pakistan’s stability, social fabric, and profitable progress. By addressing the root causes, promoting forbearance, and fostering inclusive dialogue, Pakistan can fight this imminence effectively. It requires a comprehensive and cooperative approach, involving the government, religious leaders, civil society associations, and transnational mates. By pursuing peace, embracing diversity, and upholding the principles of social justice, Pakistan can make a brighter future for all its citizens.

We have neglected to democratize starting around 1947 on account of the security foundation as well as all major ideological groups. Valid, we are no North Korea — little buds of a majority rules system truly do here, and there sprout in a desert of totalitarianism. However, a closer look reveals a peculiar fact: they have blossomed mostly because of the PPP and PML-N. Both have caused much damage to, yet additionally greater for, a majority rule government than other large gatherings.

Governmental issues arise from cultural real factors. Clans and tribes control our patronage-driven political system’s social, economic, and political processes. Social realities can’t be avoided until they slowly change. This reality gives rise to the PPP and PML-N’s dynastic, corrupt politics. Still, non-dynastic parties like the BJP, JVP (Sri Lanka), MQM, TLP, Jamaat-i-Islami, and PTI perform worse on measures of populism, bigotry, and violence. Cronyism, not merit, replaces even dynasties within them.

In addition to cultist hero worship and the sleaze of the PPP and PML-N, the PTI also aims to replace laws and institutions with Khan’s order; the social radicalism and xenophobia (towards the West) of strict gatherings; TLP-and MQM-type savagery; and the objectives of autocratic one-party rule. Other than that, it has spread lies by means of web-based entertainment as a procedure to quiet reality. As a result, Khan poses a threat to both the ruling class and the opposition. However, the party ought to have been nixed strategically.

From 2008 to 2018, the PPP and PML-N advanced democracy in key areas, in contrast to the 1990s: devolution (the 18th Amendment), a straightforward transfer of power (election reforms and the 2013 elections), Fata reforms, and other similar initiatives When it was alleged that the establishment rigged the PTI’s polls in 2018, these gains were lost. The reasonable no-trust move against the then-head of the state in 2022 raised trust that the PDM union would relaunch its 2008-2018 plan. Instead, they have adopted the autocratic methods of the PTI, put free polls in jeopardy, and brought the establishment back to the forefront.

If the PPP and PML-N embrace PTI’s methodologies, we’ll get two new PTIs.

The controversies surrounding the Supreme Court’s and Election Commission’s decisions regarding Article 63-A of the Constitution and the de-selection of 25 PTI dissidents are reflected in the mess at the Punjab polls. However, the KP polls and abuses of the pro-PTI media cannot be justified. May 9’s horrendous yet restricted road viciousness has been blamed for fixing the PTI. As a result of an attack on the US Capitol, which is regarded as more sacred than a commander’s palatial home, most of those involved deserve fines, community service, or home confinement.

Arsonists and serious attackers are the only ones who deserve to be in prison. They have been criticized for being tried for inciting mutiny in non-civil courts. Insurrection is open insubordination to a power. During the Russo-Japanese War, the Potemkin Mutiny was motivated by poor food. The ship’s 700 crew members killed nearly half the officers. In 1919, thousands of sailors occupied ships and took control of the city during the mutiny in Kiel, Germany. On May 9, we had brief erratic anarchy by, to a great extent, unarmed hordes steered off track by counterfeit way of talking. It dispersed quickly.

In Pakistan, democracy is still in its infancy and hasn’t matured enough to be considered dead. The PPP and PML-N, who have aborted even that, had a child in our womb. One loses hope for democracy in Pakistan when these two parties can crush the tiny seeds they planted. We will have two new PTIs if both adopt the autocratic ways of the PTI. One can only express regret: What’s up, Brute? Will we attempt democracy once more in the near future?

These occasions mirror the frail premise of the PTI, designed by the estab­lishment around Khan’s vacant populism. The PPP escaped six crackdowns that lasted much longer: 1968-1969, 1977-1988, 1990-1993, 1997-1999, and 1999-2008; the three PML-N periods of 1993-1996, 1999-2008, and 2018-2022 However, even though it was the most extensive by a civilian organization in recent years, the PTI collapsed just a few weeks after its first crackdown. Like Bahadur Shah in Delhi Fort, Khan is a lonely figure today in Zaman Park.

The PPP and PML-N rose up out of the cultural real factors of poor people and the merchants whose lives rely vigorously upon governmental issues. They are angered when these groups join the PPP-PML-N patronage networks. The vacuous rage of the upper middle class, for whom politics is a social media pastime, led to the formation of the PTI. Their world-class lives are less impacted by misrule as they utilize private fixes for public issues like wrongdoing and power cuts rather than joining political battles to fix them. Because of this, neither class joins political battles. We should go past such support and virtual entertainment political fixes. The way forward is an ever-evolving liberal political battle to birth a superior vote-based system.

The global world is facing disparities of issues: climate change, floods, energy crisis, gender discrimination, and food shortage, but the increase in population is one of the biggest issues that the world is facing. The world population touched 8 billion in November 2022, and Pakistan’s population reached 230 million. It is an alarming issue for the world to manage. The growing population has increased the number of issues. For instance, decreasing land for living, agriculture decline, challenges in education, water shortage, and slow down the social and economic projects. This all-problem main reason is no policy by the government, low level of education, and no family planning. However, the issue can be managed through education, family planning, and governmental initiatives. 

To begin with, the increase in the world’s population is directly linked with the decline in living spaces. The world’s people are facing living issues as less land is available for building houses. There is also another reason for the increasing problem of accommodation, which is a change in family structure. The family structure of the world is moving toward a nuclear extension. The world population reached 8.5 billion, and Pakistan’s population of 230 million shows the problem in handling it. Therefore, population control is needed so people do not face further issues. 

Furthermore, the population expansion is also causing agricultural issues. People are changing agricultural land into residential areas, as it gives more capital to them. The increase in housing schemes exhibits the decline of agricultural land. The decrease in agricultural land creates two problems: firstly, mass famine, when agricultural land is decreased, and the population is increased. It directly creates mass famine. Secondly, it impacts the environment; agricultural land is important for the good climate in the world, but the world focuses on the estate, especially in Pakistan. 

In addition, the population increase in Pakistan has created problems in the educational sector. According to United Nations Population Funds (UNFPA), Pakistan is growing at an average rate of 1.9% and 3.6 children are born to a woman on average. The increase in the population of Pakistan is increasing illiteracy. According to the Pakistan Social and Living Standards Measurement Survey 2019-2020, 7 out of 10 girls and 5 out of 10 boys between the ages of 5 to 16 are reached or retained by the education system. Hence, it shows problems triggered due to overpopulation. 

The overpopulation is the main reason for the slowdown in different projects. The book “Population Bomb” by “Paul R. Ehrlich” paints a grim picture of environmental destruction. If there is no halt to population growth, the population directly impacts the environment in several ways. In the same way, the economy is slowing, and the population creates several economic challenges for any country. Pakistan is facing a different economic problem due to scarce resources and a high level of increase in population growth by the day. 

To handle these problems, the world needs to focus on the policies regarding alleviating the population rate in the world. There is not only a need for policies but also to implement them better. The increase in the marriage age can also decrease the population as the fertility level declines with an increase in age. Therefore, the practice of child marriage shall be stopped as soon as possible. Especially in Pakistan and India, there is no policy of population control. India will soon surpass China in Population due to the population of China declining and the population of India surging. In opposition to it, Pakistan also ranked  5th in Population, which is alarming for countries less than Pakistan, which is facing multiple issues. 

Additionally, education plays a vital role in the decreasing population of Pakistan. Firstly, when education is focused, it will lead to a high literacy rate, which is directly linked to the decline of the population. Secondly, education also increases the age of marriage, which is also helpful in controlling the population. Lastly, education makes people aware of the consequences of overpopulation at national and household levels. Hence, education can play an important role in decreasing the population. 

Lastly, family planning is one of the main factors in population control. Family planning is aware of those women who are less educated and cannot understand the repercussions of overpopulation. In Pakistan, every woman has approximately 4 children, but in rural areas, it is multiplied by 2, which means 8 to 10. The problem starts from here because educating these children is difficult with a high inflation rate. The education expenses are increasing daily, and employment opportunities are declining. This has led to a brain drain in Pakistan; most of the educated youth are moving toward European countries. Therefore, there is an urgent need to control the population so that many other social, economic, and environmental problems can be solved. 

In a nutshell, the world’s population will surpass 8 billion, while Pakistan’s population will be more than 230 million in the coming days, leading to many problems. Examples include a decline in land available for development, a decline in agriculture, difficulties in education, a water deficit, and a slowdown in social and economic undertakings. The main causes of all problems are a lack of governmental policy, a poor level of education, and a lack of family planning. However, the problem can be managed through governmental programs, family planning, and education.

Feminism is one of the movements adopted by modern-day women to bring about gender equality and provide equal rights to women. Seeing this movement in the framework of Islam, feminism has taken its unique form, which follows the principles of justice, equality, and compassion. The concept of feminism in Islam is explored in the following article, highlighting how Islam contributes to equal female rights in today’s world.

Islam is one of the major religions of this world, which has set guidelines that individuals and the community must follow. The teachings of Islam permit women to pursue their education so that they can build an educated society. They are allowed to progress in their careers and contribute to the betterment of society with hard work. Working women act as role models in our community as they must balance their family and career. Islam has given equal rights to women and men.

Islam is not a religion of suppression. It gave women their basic rights when the world used to slaughter their daughters at the time of birth. At that time, Islam enlightened people’s lives and gave women their rights. These rights are explained in the Holy Quran and various habits of the Prophet Muhammad SAW. Both men and women are the same in the light of Islam, and women are as dignified as men. Islam preaches that all human beings, whether women or men, deserve equal opportunities in every field of life. Men and women are equal in Islam, so they are made partners. No gender is superior to another. Both men and women explore equal opportunities to work and improve their lives.

Islam has given women all those rights that have raised their value. Women are given equal opportunities to seek knowledge and education. An educated mother raises educated sons, resulting in an educated generation. The Prophet Muhammad SAW stressed that it is important for every man and woman to seek education. There is no gender role in it. History has shown that there have been great female Muslim scholars, writers, teachers, and contributors in various other fields of education.

ISL has supported the right of women to work and become financially independent. It is stated in the Holy Quran that women shall have rights similar to those against them, according to what is equitable. This verse shows that Islam is fair in its rules and regulations, empowering women to be financially independent.

While going through Islamic history, many examples are seen in which many women have excelled in various professional fields. The first wife of the Holy Prophet SAW, Hazrat Khadijah, was a successful businesswoman and held a respectable place in society. Hazrat Aisha, his wife, had a strong grip over the laws of Islam. These examples show that women in Islam could pursue careers and hold significant positions in the state’s work.

Islam has also emphasized the role of women as wives and mothers. Nevertheless, this does not mean they cannot pursue their careers and stay home to become homemakers. The teachings of Islam have taught women to keep a balance between their family life and professional life. It is very important to bring about strong bonding in the household. It helps in the smooth running of the household. Men and women should share each other’s responsibilities as life partners. It provides the best environment for the children at home. 

Islam has a set of rules for women that protect their rights in the workplace, as women’s safety is of prime importance. The principles of Islam ensure that working women are always treated with dignity. They should always be given their due respect and should never be mistreated or harassed by their male colleagues. Equality should prevail in the workplace between men and women. Women should always be paid equally to men and should be given an equal load of work. They should not be overburdened by work. The Provision of a safe environment for women is their basic human right. They should have the freedom to express their ideas. Gender discrimination or harassment is strongly prohibited against women in Islam. The culprits of such acts are given barbaric punishments so that no one ever dares to mistreat women in an Islamic society.

In this century, various challenges are faced by working women. A few societal and cultural practices restrict women from pursuing some of their careers. In such circumstances, it is necessary to highlight the difference between cultural norms and Islamic teachings, as cultural practices do not follow Islamic principles. Islam has taught us to adapt to the changing needs of the time. Women should always be given equal rights and should be treated with justice.

Islam has reevaluated the roles of men and women in their marriages. It preaches men to share the responsibilities with their spouses and help them with household work. It perpetuates a sense of partnership between the couple. Islam has challenged the notion that only women are responsible for looking after their home and keeping track of the household chores and child upbringing. Islam has emphasized that men should also help their spouses in daily chore activities at home and help educate their children.

Islamic feminists have collaborated with global feminists as they have common goals of equal gender roles in society. Muslim feminists are actively engaged in collaboration with various feminists across the globe with different backgrounds to have more ideas and to address gender inequality on a larger scale. This collaboration helps in achieving the goal of gender equality all around the world.

Working women in the history of Islam has been shown to impact society greatly. They enjoyed the teachings of justice, women empowerment, equality, and enhanced personal development. Islam has given women the right to seek education, pursue career-oriented goals, and become financially independent. It helps them to survive in various fields of education. After coming to know about the work-life balance, Islam.has given women guidelines on balancing their family and work and becoming nest mothers and wives at home. It is important to understand how Islam gives women equal opportunities and never suppresses them. Apart from this, Islam calls for women’s empowerment, maintains their dignity, and provides them equal rights to those of women.

Religion has asserted itself as a powerful social and political force, transforming many aspects of national and global politics and shaping individual beliefs and political behaviors. When religious matters are brought up in politics, getting involved can be a strong incentive. Religion-related demands and complaints provide a foundation for religious politicization, which makes religion socially relevant for followers and causes them to consider political action. Significant numbers of people still identify as religious, even in the most secularised nations.

The revival of religious politics has been one of the main features of the post-Cold War era. It can be seen in the emergence of fundamentalist movements and Islamist revolutions like in Iran. One explanation for the resurgence of religious politics can be the material context,  that it is less about religion and more about issues like economic injustice, social fairness, and political grievances that are the phenomenon’s root causes. The issue, in short, is politics, not religion. 

In the case of Pakistan, the political and religious connection has continued throughout the country’s history. In their effort to create a new nation and state, Pakistan’s founders simultaneously offered two visions of Pakistani nationalism. The first was what one historian, Faisal Devji, defines as ‘Muslim Zion’—a land where the Muslim minority dispersed across a vast subcontinent could escape the majority’s persecution. Another historian, Venkat Dhulipala, describes the other vision for Pakistan as a ‘New Medina’—’ the harbinger of Islam’s renewal and rise in the twentieth century, the new leader and protector of the global community of Muslims. The Pakistan movement, which played a key role in the division of British India, politicized religion.

The Religion-nationalism is perceived as the specific philosophy of Pakistan. It is among the few countries like Israel that formed based on religion. Since independence, Islam has been the focal point of the nation’s political and constitutional debates. After succeeding in establishing a state founded on Islamic theology, the rulers considered Islam as a crucial tool for confirming and legitimizing their power from the very beginning. Ideological nationalism seems to be the only viable instrument to retain control in a system disintegrated by political and economic instability. Oppositional groups make use of religion to criticize the status quo. In the same way, governmental elites never hesitated to use religion for their ends.

The decision-makers believed that formally recognizing Islam by the state and basing public policy on Islamic principles in various fields, including education, culture, and the media, would foster unity among the nation’s diverse people and undermine regional nationalism based on language or ethnic considerations. In each situation, the main objective of such instrumental manipulation is to connect personal political interests to larger national, moral, and religious goals. Ideological nationalism seems to be the only viable instrument to retain control in a system disintegrated by political and economic instability. 

It is crucial to understand that the formation of political Islam in Pakistan was the product of cooperation between Islamist groups and the state rather than any hostility between them. Due to the state’s support of religious identity, fundamentalists have violated secular law, and extremist groups have demanded some power. People who consider themselves religious protectors decide how an accused person will be punished. Over seventy people have been killed for blasphemy in this country since the turn of the century. Due to the public’s demonization of victims and celebration of killers as heroes due to the state-promoted viewpoint, the government finds it difficult to take action against those who resort to violence to preserve the faith that defines and is continuously used to define Pakistan.

Along with the development of extremism, this has made it difficult for the government to execute policies that would contradict the established narrative. The growing despair and resentment towards the state and the privileged results from state preoccupation with political and ideological matters rather than considering the matters more important for the country’s welfare. The government uses religious allegiances to acquire support and divert attention away from its poor performance. Millions of possibly ignorant, unemployed, and unhappy young people make up today’s youth population. To cope with the rising instability, leaders need to take people’s grievances more seriously so that they may not have to resort to violence and revolt.